A30127	----	A case of conscience resolved viz. whether, where a church of Christ is situate, it is the duty of the women of that congregation, ordinarily, and by appointment, to separate themselves from their brethren, and so to assemble together to perform some parts of divine worship, as prayer, &c. without their men? : And the arguments made use of for that practice examined / by John Bunyan. Bunyan, John, 1628-1688. 1683 Approx. 88 KB of XML-encoded text transcribed from 20 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A30127 Wing B5490 ESTC R41305 31354885 ocm 31354885 110281 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . 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Christian life -- Early works to 1800. 2005-02 TCP Assigned for keying and markup 2005-05 SPi Global Keyed and coded from ProQuest page images 2005-06 Andrew Kuster Sampled and proofread 2005-06 Andrew Kuster Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion A Case of Conscience RESOLVED . VIZ. Whether , where a Church of Christ is Situate , it is the Duty of the Women of that Congregation , Ordinarily , and by Appointment , to Separate themselves from their Brethren , and so to Assemble together , to perform some parts of Divine Worship , as Prayer , &c. without their Men ? AND The Arguments made use of for that Practice , Examined . By JOHN BUNYAN . London , Printed for Benj : Alsop , at the Angel and Bible in the Poultrey . 1683. The Epistle Dedicatory to those Godly Women concerned in the following Treatise . Honoured Sisters , 'T Is far from me to despise you , or to do any thing to your reproach . I know you are beloved of God for the sake of Christ , and that you stand fixed for ever by Faith upon the same foundation with us . I also know that the Lord doth put no difference betwixt Male and Female , as to the communications of his Saving Graces , but hath often made many of your Sex eminent for piety ; yea , there hath been of YOV , I speak now of ordinary Christians , that for Holiness of life have out gone many of the Brethren : Nor can their vertuous lives but be renown and Glory to YOV , and conviction to those of VS that have come behinde you in Faith and Holyness . The love of Women in Spirituals ( as well as Naturals ) oft times out-goes that of Men. When Christ was upon Earth , we read not that any Man did to , and for him , as did the Woman that was a sinner , Joanna , Susanna , and many others , Luk. 7.36 , 37 , 38. Chap. 8.1 , 2 , 3. And as they have shewed themselves eminent for piety , so for Christian valour and fortitude of minde , when called of God to bear witness to , and for his Name in the World : as all Histories of that Nature doth suficiently testifie . They were Women , as I take it , as well as Men , that were tortured , and that would not accept of deliverance that they might obtaine a better resurrection , Heb. 11.35 . Wherefore I honour and praise your eminencie in vertue ; and desire to be provoked by the exceeding piety of any of you , in all Holy conversation and Godlyness . And although , as you will find , I have not with out a cause , made a Question of the Lawfulness of your assembling together , by your selves , to perform , without your Men , solemn Worship to God : Yet I dare not make your selves the Authors of your own miscarriage in this . I do therefore rather impute it to your Leaders , who whether of a fond respect to some seeming abilities they think is in you for this , or from a perswasion that you have been better then themselves in other things , or whether from a preposterous zeal , they have put you upon a work so much too heavy for you : I shall not at this time concern my self to inquire into . But this is certaine , at least 't is so in my apprehension , that in this matter you are tempted by them to take too much upon you . I am not insensible but that for my thus writing , though I thereby have designed your Honour and good Order , I am like enough to run the Gantlet among you , and to partake most smartly of the scourge of the Tongues of some , and to be soundly Brow-beaten for it by others : Specially by our Author , who will finde himself immediatly concerned , for that I have blamed him for what he hath irregularly done both with the Word , to you , and me . I look also to be sufficiently Scandalized , and counted a man not for Prayer , and Meetings for Prayer , and the like , but I will labour to bare them with Patience , and seek their good that shall be tempted to abuse me . I had not , indeed I had not spoke a Word to this question in this manner , had not Mr. K. sent his Paper abroad , and amongst us , for the encouraging this practise with us , in Opposition to our peace . I do not say he designed our breach , but his Arguments tended thereto ; and had not our People been of a wise and quiet temper , his Paper might have set us into a Flame . But thanks be to God we are at quiet , and walk in love , notwithstanding the Lifts that have been to make us do otherwise . There are also the mouths of some opened against me for this , who lie at wait for Occasions , and shew that they are glad to take them before they are given by mee : to whom I now shew by this ensuing discourse , that I had a reason to do what I did . I commend you to God , and to the Word of his Grace , which is able to build you up , and to give you an inheritance among them that are Sanctified by Faith in Jesus Christ : to whom be Honour and Glory for ever . And remaine your Faithfull Friend and Brother to Pray for you , to love you in the Gospel , and to do you what Christian Service I can . John Bunyan . A Case of Conscience Resolved , &c. THE occasion of my meddling in this manner with this Controversie , is this : After I had ( for reasons best known to my self ) by searching , found , that those called the Womens meetings , wanted for their support , a bottom in the Word : I called them in our Fellowship into question . Now having so done , my reasons for so doing ( as was but reason ) were demanded ; and I gave them , to the Causing of that practise with us to cease . So subject to the Word were our Women , and so willing to let go what by that could not be proved a duty for them to be found in the Practise of . But when I had so done , by what means I know not , Mr. K , hearing of my proceeding in this matter ( though I think he knew little of question or Answer ) sets Pen to Paper , and draws up four Arguments for the Justification of those Meetings . The which , when done , were sent down into our parts ; not to me , but to some of his own perswasion , who kept them , or sent them , or lent them whether they thought good : And so about two years after , with this note immediatly following , they were conveyed to my hand . Bro : Bunyan , This enclosed , was sent to me from godly Women , whose Custom for a long time hath bin to meet together to pray : who hearing of your contrary Opinion , sent this . It came from Mr. K. who would desire to know what objections you have against it : and he is ready to give his further advice . Pray be pleased to give your Answer in writting , for Mr. K. Expects it . Pray be pleased to leave your Answer with S. F. in Bedford . your Friends in the Lord , S. B. S. F. Now having received the Papers , and considering the contents thereof : I was at First at a question with my self , whether the thing was feigned , or true ; and to that purpose , writt to these Women again : But calling to minde , that I had heard something of this before , I concluded there was ground to believe as I doe : And so resolved to Answer his Demand and Expectation . But to say nothing more as to this , I will next present you with the Arguments he sent , and then with my manner of handling of them . First he begins with this question , Whether Women fearing God may Meet to pray together , and whether it be Lawfull for them so to do ? which done , he fals to a Wonderment , saying , It seems very strange to me , that any who profess the Fear of God , can make any question touching the Lawfulness thereof : The rule for praying being so General to all , and there being so many Instances for the Practice thereof , upon several occasions in the Word of God , for their incouragement therein . In the next place he presents us with his Arguments , which are in Number four , but in Verity not one , to prove that thing for the which he urgeth them : as I hope to make appear by that I have done . First , saith he , If Women may prayse God together for Mercies received for the Church of God , or for themselves : Then they may pray together : the Proof whereof is plain , Exod. 15.20 , 21. If it be objected the Case was Extraordinary , and that Miriam was a Prophetess ; To which I Answer , That the danger of Ruin and Destruction , and our deliverance from it ( if the Lord grant it ) cannot be looked at but as Extraordinary : The designs of ruin to the Church , and Servants of God , being as great as at that time when God delivered his People from the hand of Pharoah . And will call for praises , if the Lord please to send it , as then . And whereas it is further objected , that Miriam was an Extraordinary Person ; To which I Answer , That the Duty it self of praising God for the Mercie , was incumbent upon all , in as much as they were all partakers of the Mercie . And the same Spirit of Christ that was in her , is also in all his Servants : Given for the same End , both to Pray for Mercies , we stand in need of , and to praise God for . Secondly , If Women have in eminent danger to themselves and the Church of God , Prayed joyntly together for deliverance , and God hath Answered and approved of the same : then may Women joyntly pray together . The instance we have is famous , Esther . 4.16 . We there see shee and her Maidens did pray and fast together , and the Lord gave a gracious Answer and deliverance . Thirdly , If God hath in Gospel times promised the powring out of his Spirit to Women , to that very end that they may pray together apart from Men ; Then it is not only their Liberty , but Duty to Meet and Pray together . But God hath promised his Spirit to that end . Zech. 12.10 , 11 , 12 , 13. Which Scripture , 't is plain , is a promise of Gospel times . And it is to be noted that the Text doth not in the singular number , say , HE shall Pray apart , and. HIS Wife apart . But THEY shall Pray apart , and THEIR Wives apart . And Malachi 3.16 . God takes notice of all them that speak often together , and CALL upon his name . Fourthly , If God hath so approved of Womens Meeting together to Pray in Gospel times , as then , and at that time to take an advantage to make known to them his mind and will concerning Jesus Christ : then it is Lawfull for Women to Pray together . But , God hath so approved of their Meeting to Pray together , Acts 16.13 . By which Text it appeareth it was a frequent practise for Women to Meet and Pray together . These are Mr. K's Arguments , the Conclusion of his Paper Follows . And besides ALL these particular instances ( says he ) what means those General rules to build up one another in our most Holy Faith , and Pray in the Holy Ghost , Jude 20. But it extends to all that believe , both Men and Women ; unless any will say Women are not to be built up in their most Holy Faith. Therefore let not any hinder you from a Duty so incumbent upon you in a special manner , in such a day as this is . Cannot many Women that have used this practise , by experience , say , they have met with the Lord in it , and have found many blessed returns of prayer from God , both to themselves and the Church , wherein God hath owned them ? Therefore what God hath Born Witness to , and approved of , let no Man deter you from . Pray turn to the Scriptures quoted , which I hope will give you full Satisfaction . These are his Arguments , and this his Conclusion , in which I cannot but say , there is , not only Boldness , but Flattery . Boldness , in Fathering of his mis-understanding upon the Authority of the Word of God : and Flattery , in Soothing up Persons in a way of their own , by making of them the Judges in their own cause : the which I hope to make further appear anon . For since his Women in their Letter told me that Mr. K. expects my Answer , I count my self called to shew the unsoundness of his Opinion . Indeed he would , as they insinuate , confine me to Answer by Writing : But his Papers have been I know not where , and how to put check to his Extravagancies , that also , I know not , but by Scattering mine abroad . And as I will not be confined to an Answer in Writing : So neither to his methods of Argumentation . What Scholar he is , I know not ; for my part , I am not ashamed to Confess , that I neither know the Mode nor Figure of a Sylogism , nor scarce which is Major or Minor. Methinks I perceive but little sence , and far less truth in his Arguments : also I hold that he has stretched and strained the Holy Word out of place , to make it , if it might have bin , to shore up his fond conceits . I shall therefore First take these Texts from the Errors to which he hath joyned them , and then fall to picking the bones of his Sylogismes . But as I shall not confine my self to his mode and way of Arguing : So neither shall I take notice of his question upon which he stateth the matter in Controversie . But shall propound the same question here , which for the substance of it , was handled among us , when the thing it self was in doubt among us , Namly , Whether , where a Church of Christ is Situate , it is the Duty of the Women of that Congregation , Ordinarily , and by Appointment , to Separate themselves from their Brethren , and so to Assemble together , to perform some parts of Divine Worship , as Prayer &c. without their Men ? This was our question , this we debated , and this Mr. K. might have sent for , and have spoken to , since he will needs be a confuter . And courteous Reader , since I have here presented thee with the Question , I will also present thee with the method which I took when I handled it among my Brethren . 1. I opened the Termes of the Question . 2. Then shewed what Assemblies they were that used to perform divine Worship to God. 3. And so shewed whose Prayers in such Worship was used , or by Paul and others desired . For the First . 1. By Church of Christ , I mean , one gathered or Constituted by , and walking after the Rule of the Word of God. 2. By Situate , I mean , where such Church shall happen to be , in whole , or in the parts thereof . 3. By Separating , I mean , their Meetings together by appointment of their own , and as so met , to attempt to performe divine Worship , Prayer , without their Men. Having thus explained the Question ; I , as a preparatory to a solution thereof , come next to shew what manner of Assemblies they were that used to perform divine Worship to God of Old. Now I finde that there have been three Sorts of Assemblies , in which divine Worship has been performed : 1st . It has been performed in mixed Assemblies ; in Assemblies made up of Saints and Sinners . I say divine Worship has been performed IN such Assemblies , for that there the Saints have been Edified , Sinners convinced and converted , and made to confess their Sins , to the Glory of God. Of these Assemblies we read , Matt. 5.1 . Chap. 13.1 . Chap. 23. Marc. 4.1 . Chap. 2.1 . Chap. 6.2 . Chap. 10. Luk. 5. Chap. 8. Chap. 12. Chap. 13. Chap. 15. Chap. 20. 1 Cor. 14.24 . And in many other Scriptures . 2ly . I also find that the Church , by herself ; or as distinct from the World , have met together to perform it by themselves . Mar. 4.34 . Acts. 12 , 4. Chap. 13.1 , 2. Chap. 15.4 . Chap. 20.7 , 8. Joh. 20.19 , 26. 3ly . I find also that Assemblies for divine Worship have been made up . of the Elders , and Principal Brethren of the Church , none of the rest of the Congregation being present , Matt. 10.1 . Luk. 9.1 . Acts 1.3 . Chap. 2.17 , 18. Gal. 2.1.2 . with several other Scriptures beside . But in all the Scripture , I find not that the Women of the Churches of Christ , did use to separate themselves from their Brethren , and as so separate , performe Worship together among themselves , or in that their Congregation : or that they made , by allowance of the Word , appointment so to do . Thus far therefore this must stand for a humane invention , and Mr. K. for the promoter thereof . 3ly . This done , in the third place , I come to shew you whose Prayers , or by whose mouth Prayer in such Assemblies , as are above proved Lawful , used to be made , or by Paul or others were desired . 1. Whose Prayers were used , or who was the mouth ; and I find them called the Prayers of the Church in General , or of the Principal Men thereof in particular , Judg 2.4 , 5. Chap. 20.8.26 . Jorl 1.14 . Chap. 2.15 , 16. Acts 12.5 . Acts 13.1 , 3. 2. Also when Paul , or others desired that Prayers should be made of others for them : They either desired the Prayers of the Church in General , or of the Brethren in particular ( but never desireth , or biddeth a Womans Meeting , that Prayers might there be made for them . ) 1. He desireth the Prayers of the Church in General , Col. 4.2 . Philipi . 1.9 . Chap. 4.6 . 1 Thes. 5.17 . Heb. 13.18 . 2. Or if he desireth Prayers of certain Persons , he only calls upon on the Men and Brethren in particular , but never upon a Woman by name nor Sex , to do it , 1 Thes. 5.25 . 2 Thes. 3.1 . Rom. 15.30 . 1 Tim. 2.8 . Nor was , as I said , the Apostle alone in this thing . Christ speaks a Parable to this end , that MEN ought always to Pray . James saith the effectual fervent Prayer of a righteous MAN. Moses sent the young Men to Sacrifice : And the People in the time of Zacharias , sent their MEN to Pray before the Lord , Luk. 18.1 . Jam. 5.16 . Exod. 24.5 . Zach. 7.2 . I do not believe that by any of these , the Prayers of Women are despised , but by these we are taught , who , as the mouth in Assemblies to Pray , is commended unto us . One Word more , The Women in the time of Jeremy the Prophet , when they had made their Cakes to the Queen of Heaven ; ( tho the thing which they did was as right in their own eyes , as if they had done true Worship indeed ) and was Questioned by the Prophet for what they had done , could not Justifie what they had done , as to the Act , but by pleading , They did it not without their Men. Jer. 44.17 , 18 , 19. Thus having premised these few things , I shall now come more directly to discourse of the Question it self , TO WIT , Whether , where a Church of Christ is Situate , it is the Duty of the Women of that Congregation , Ordinarily , and by appointment , to separate themselves from their Brethren , and as so separate , to assemble together to perform divine Worship , Prayer , without their Men ? This was our Question , and this I will now give a Negative Answer unto . For I find not in Christs Testament any command so to do ; no nor yet Example : and where there is none of these , it cannot be a Duty upon them ; no , nor yet Liberty , but presumption to attempt it . The Command , says Mr. K. is General to All. But I Answer , yet limited , and confined to Order , and manner of Performance : Women may , yea ought to Pray ; what then ? Is it their Duty to help to carry on Prayer in Publick Assemblies with Men , as they ? Are they to be the audible mouth there , before all , to God ? No verily , and yet the command is General to all to Pray . Women of the respective Churches of Christ , have no command to separate themselves from the Men of their Congregations , to perform Prayer in their own Company without them , and yet the command is General to all to Pray . We must therefore distinguish of Persons and performances , though we may not exclude either . The manner also , and Order in which such and such Duties must be done , Mr. K. knows is as Essential , in some cases , as the very matter of VVorship . But we will come to my reasons for my dissenting from Mr. K. in this . After which I will consider his Arguments , and the Scriptures that he would under-prop them with . As for my reasons for my dissenting from him , they are these . First , To appoint Meetings for divine VVorship , either in the whole Church or in the parts of it , Is an Act of Power : which Power , resideth in the Elders in particular , or in the Church in General . But never in the VVomen as considered by themselves . Mr. K. indeed doth insinuate that this Power also resideth in them ; for he saith , God hath in Gospel times promised the Spirit to Women to that very end that they may Pray together , apart from Men. Now if the Spirit is given them to THIS very end , that they may do it apart from Men , then they have a Power residing in themselves to call their own Sex together to do it . And what brave doings will such a conclusion make , even the blind himself will perceive . But further of this anon ; mean while we will our own assertion attend . Namly , That to call the Church or parts thereof together to perform divine Worship to God , is an ACT of POWER , which power resideth in the Church in General , or in the Elders in particular . We will treat of the last first . First , For the Eldership , Moses and Aaron of Old were they , with the Priests , that were to call the Church together to perform divine Worship to God , and that both as to the whole , or as to the parts of it , Numb . 10.7.8 . Deut. 4.14 . Chap. 31.11 , 12. Exo. 4.29 . Chap. 12.21 . Chap. 17.5 Also in after times , they were the Elders and chief of the Church , that did it , Josh. 24.1 . Ezra 10.5 , 6 , 7 , 8 , 9. Acts 14.26 , 27. Chap. 15.3 . Or if their calling together to performe divine Worship , was not by the Elders alone : Yet it was by the Power that resided in the Church for that thing , who joyntly ordered the same , Judg. 20.8.18 . Ezra 3.1 . Zeph. 2.1 , 2 , 3. Acts 12.12 . 1 Cor. 5.4 . Chap. 11 20. All these are plain cases . But never , as I ever did read of in the Bible , did Women , Ordinary beliving ones , assume this Power of the Elders , or of the Church , to themselves . If it be asked who did appoint that Meeting made mention of Acts 12.12 ? I Answer , 'T was appointed by the Power of the Church , who for her own conveniencie ( if she cannot come all into one place at once , to perform the Duty , as 't is not likely four or five thousand should , in times of persecution , which was their case ) may meet , some here ; some , there ; for their Edification , and comfort ; compare Vers. 5. with Vers. 12 , and Vers. 17. Nor , do I Question the Lawfulness of this or that part of the Churches Assembling together for Prayer : Tho the Elders , and greatest part of the Brethren be absent : If first such MEN that call such Assemblies are countenanced by the Elders , or Church , to do it , 1 Tim. 2.8 . 2 Tim. 2.22 . But that the Sisters of this or that Church , may call their own Sex together to perform such Worship by themselves to God ( for this is the thing in debate ) I finde no warrant for Secondly ; Because , This kind of Worship , when done in and by a Company , is MINISTERIAL to that Company , as well as petitionary to God. That is , they that as the mouth in Assemblies Pray to God , teach that Assembly , as well as beg mercies of him . And I finde not that Women may Assemble to do thus . That such Prayer is a kind of Ministring in the Word to Standers by , consider well 1 Cor. 14.15 , 16 , 17 , 18 , 19. Wherefore let them keep silence in the Church , and in the parts thereof , when Assembled to Worship God. In all Publick Worship by Prayer , Teaching is set on foot , two wayes , 1. By propounding to that Assembly the things that must by agreement be Prayed for : 2. And by proving them to suit with the will of God , that Prayer may be made in Faith ( 1 Joh. 5.14 . ) For all such Prayer must be made for the things agreed upon first : and consequently for things that by the Word are proved good , and sutable for the Seasons , Persons , or things , for , or about which such Prayers are made . For they that have Meetings for Prayer , without this , Pray at random , and not by Rule . If two of you shall agree on earth , as touching any thing that they shall ask ( according to Gods will ) it shall be done for them , saith Christ , of my Father which is in Heaven , Matt. 18.19 . Now , I say , if things Prayed for in Assemblies , must first be joyntly agreed upon ; then must such things by some one , or more of that Assembly , be first Propounded , Expounded , and Proved to be good by the Word . Good for such Persons , Seasons , or things , for which such Prayer is made . And besides the Gifts required to do this , if this is not Teaching , I am out . And yet this must first be done to instruct all present , to help their Faith , and to quicken their Spirits to , and in that Worship . That they may as one Man have their Eyes unto the Lord , Zech. 9.1 . But that this Power is given to Women , to Ordinary believing ones that are in the highest account in Churches , I do not believe . I do not believe they should Minister to God in Prayer before the whole Church , for then I should be a Ranter or a Quaker ; Nor do I believe they should do it in their own Womanish Assembly , for the reason urged before . And I will add , if Brethren not heretofore called by the Church to open Scriptures , or to speak in the Church to God in Prayer , are not at first to be admitted to do this , but before the Elders or Principal Brethren , that they may hear and Judge ( 1 Cor. 14.26 , 27 , 28 , 29. ) how can it be thought to be meet or lawful for Women , of whom it must be supposed , that they have received no such Gifts , that they should use this Power ? I say , how can it be imagined that the Women should be bound of God to do this in such Sort as doth utterly exclude the Elders and all the Men in the Congregation from a possibility of understanding and of Judging of what they do ? And yet this is the Doctrine of Mr. K. For he saith , that the Spirit of God is promised to Women to this very end , that they may Pray together , apart from Men. But God is not the Author of this Confusion in the Churches . 2ly . But Secondly , As teaching by Prayer in Assemblies , is thus set on foot ; so every one also that shall in such Meetings be the mouth of the whole , to God , Ministreth , SO , Doctrine to that Assembly , as well as presenteth petitions to God. Else how can that Assembly say AMEN at their Prayer or giving of thanks ? For to say , AMEN , is an effect of Conviction , or of Edification received of the stander by , from him that now is so Ministring in that Assembly before God , 1 Cor. 14 , 15 , 16 , 17. Yea , I believe that they that Pray in Assemblies , or that shall give thanks for Mercies received there , Ought to labor to speak , not only with fervency of Words , but with such soundness of Doctrine , while they mention , urge , or plead the promise with God , that that whole Assembly may be enlightned , taught , taken , and carried away in their Spirits , on the wing of that Prayer , and of Faith , to God , whose face they are come to seek , and whose Grace they are gathered together to beg . Now this is called Praying and Praising , to the Teaching and Edifying of others , as by the Scripture afore named is made appear , 1 Cor. 14.14 , 15 , 16 , 17 , 18 , 19. But by what Word of God the Sisters of the respective Churches may set up this way of Teaching of one another in their Assemblies , I am ignorant of . For. Thirdly , The Holy Ghost doth particularly insist upon the inability of Women , as to their well managing of the Worship now under Consideration , and therefore it ought not to be presumed upon by them . They are forbidden to teach , yea to speak in the Church of God. And why forbidden , but because of their inability . They cannot orderly manage that Worship to God that in Assemblies is to be performed before him ( I speak now of our Ordinary believing ones , and I know none Extraordinary among the Churches . ) They are not builded to manage such Worship , they are not the Image and Glory of God , as the Men are , 1 Cor. 11.7 . They are placed beneath , and are called the Glory of the Man. Wherefore they are weak , and not permited to perform Publick Worship to God. When our first Mother , who was not attended with those weaknesses , either Sinful , or Natural , as our Women now are , stept out of her place but to speak a good Word for Worship , you see how she was baffled , and befooled therein ; she utterly failed in the performance , tho she briskly attempted the thing . Yea she so failed there-about , that at one clap she over-threw , not only ( as to that ) the reputation of Women for ever , but her Soul , her Husband , and the whole World besides , Gen. 3.1 , 2 , 3 , 4 , 5 , 6 , 7. The fallen Angel knew what he did when he made his Assault upon the Woman . His subtilty told him that the Woman was the weaker Vessel . He knew also that the Man was made the Head in Worship , and the keeper of the Garden of God. The Lord God took the Man , said unto the Man , commanded the Man , and made him keeper of the Garden , Gen. 2.15 , 16 , 17. Wherefore the management of Worship belonged to him . This , the Serpent , as I said , was a ware of : And therefore he comes to the Woman , sayes to the Woman , and deals with the Woman about it , and so overcomes the World. Wherefore it is from this consideration that Paul tells Timothy that he permited not a Woman to teach , nor to usurp Authority over the Man , but to be in silence . ( But to call the Church or parts thereof together , to perform solemn Worship , and in such a call to exclude or shut out the Men , is an usurping of that Authority over them to an high degree . ) And he renders the reason of this his prohibition thus , For Adam was first formed , then Eve , ( and therefore had the Headship in Worship ) And Adam was not deceived , but the Woman being deceived , was in the Transgression . 1 Tim. 2.15 , 16. But again , it should seem , methinks , if Women must needs be managers of Worship in Assemblies , they should do it , as Eve , before Adam , in presence of the Men : But that I think none will allow , though that would be the way best to correct miscarriages ; how then should it be thought convenient for them to do it alone . If Children are not thought fitt to help to guide the ship with the Marriners ; shall they be trusted so much as with a Boat at Sea , alone . The thing in hand is a Parallel case : For , Fourthly . If the weightiness of this Worship be , as indeed it is , so great , that the Strongest , and best able to perform it , do usually come off with Blushing , and with repentance for their shortness , as to the well performance thereof ; though they ingage therein by good and Lawful Authority : What will they do who are much weaker here , and when , as Eve , they set to it in a way of usurping of Authority , and of their own Head , and will. To Offer strange sire with incense ( which was a type of Prayer ) you know what it cost Nadab and Avihu , though Men , and the Sons of Aaron . Mr. K. cryes the Sisters , the Women , the Womens Meetings , and the like , and how they have prevailed with Heaven . Poor Man , I am sorry for his weakness , and that he should shew that himself is so Nunnish in such a day as this . But to return , as all Worship in Assemblies ought to be performed with the most exact order and solemnity ; So this of Prayer with that , if possible , that is more then all the rest ; and therefore this makes it more heavie still . When Men Preach , they have to do with Men , but when they Pray in Assemblies , they have to do both with Men , and with God at once . And I say , if it be so great a matter to speak to Men before God : How great a matter is it to speak to Men and God at once : To God by way of petition , and to Men by way of Instruction . But I am perswaded if those most fond of the Womens Meetings for Prayer , were to petition the King for their lives , they would not set Women to be their Advocates to him : Specially if the King should declare before hand by Law , that he permitted not a Woman in an open Auditory to speak before him . There are also many temptations that attend the Duty of Praying in Assemblies : especially those that are immediatly imployed therein . These temptations , they awake , are a ware of , are forced to wrestle with , and greatly to groan under . Wherefore we put not the weak upon this Service ; not the weak , though they be Men : Not they in the presence of the strong . How then should the weakest of all , be put upon it , and that when together by themselves . Men though strong ; and though Acting by Lawfull Authority in this , are not able but with unutterable grones to do it : How then shall all those that attempt it without that Authority , perform it , as acceptable Worship to God ? This work therefore , is as much too heavy for our Women , now , as that about which Eve ingaged in at first , was too heavy for her . But Fifthly , If this Worship may be managed by the Sister-hood of the Churches , being congregated together in absence of their Men : Of what Signification is it that Man is made the Head of the Woman , as well in Worship , as in nature ? ( 1 Cor. 11.3.7 . ) Yea more , why are the Elders of the Churches called Watchmen , Overseers , Guides , Teachers , Rulers , and the like ? If this kind of Worship may be performed , without their Conduct and Government ? Ezek. 3.7 . Chap. 33.7 . Acts 20.28 . Ephes. 4.11 . Psal. 78.72 . Heb. 13.17 . First , Why is man made the Head of the Woman in Worship , in the Worship now under debate , in that Worship that is to be performed in Assemblies ? and why are the Women commanded silence there , if they may Congregate by themselves , and set up and manage Worship there ? Worship was ordained before the Woman was made , wherefore the Word of God at the first did not immediatly come to her , ( Gen. 2.16 , 17 , 18. 1 Cor. 14.35 , 36. ) ●ut to him that was first formed , and made the Head in Worship . And hence it is that Women are so strictly tied up to this Headship , that if they will learn , they must ask their Husbands at home ( not appoint Meetings of their own Sex to Teach one another ) vers . 35. But what must they do that have unbelieving ones ? and what must they do that have none ? Answer . Let them attend upon those Ordinances that God has appointed for the building up and perfecting of the Body of Christ , and learn as the Angels do , Ephes. 4.11 , 12.13 . Chap. 3.10 . 1 Pet. 1.12 . 2ly . But I say , if they must do as Mr. K. says they are in duty bound , to witt , meet by themselves apart from their Men , and as so met , perform this most solemn Worship to God : How shall the Elders and Overseers , the Watchmen , Rulers , and Guides in Worship , perform their Duty to God , and to the Church of God , in this , since from this kind of Worship they are quite excluded , and utterly shut out of Dores : Unless it be said , that to Watch , to Oversee , and to Guide , in the matter and manner of performance of this Worship in Assemblies , is no part of the Watchman or Overseers work : or in their Lawful absence , the work of the principal Men of the Church . Nor will the Faithful and Dutiful Overseer , leave Worship , no , not in the best part of the Congregation Assembled to Worship , to be performed by every weak Brother , though I believe it might with more Warrant be left to them , then to the strongest among our Ordinary ones of the other Sex. Also our Elders and Watchmen covet , ( if we have unbelievers to behold ) that our Worship be performed by the most able : How then shall it be thought that they should be so silly , to turn a Company of weak Women loose to be abused by the fallen Angels ? Can it be thought that their Congregation , since they have it without a command , shall fare better among those envious Spirits , then those that are Lawfully called , shall fare before the World ? Watchman , Watchman , see to thy Duty , look well to the manner of Worship that is to be performed according to thy commission . Trust not Eve as Adam did , with Worship , and with its defence . Look that all things be done in Worship as becomes thee , a Head , both in Nature , and by Office : And leave not so solemn a part of Worship , as Prayer in Company , is , and ought to be accounted , to be done , thou canst by no means tell how . Watch in and over all such Worship thy self . Be diligent to know the state of thy flocks , whether they be flocks of Men , or Women , and look well to thy herds , and though shalt have Milk enough , not only for Men and Babes , but also for the maintenance and life of thy Maidens . So that they need not go with their pitchers to seek water , there where their God has not sent them ( Pro. 27.23 , 24 , 25 , 26 , 27. ) Besides the Shepherds Tents is provision sufficient for them , Cant. 1. But for a Conclusion of this , I will ask this Man , If he doth not , by pleading for these Womens Meetings , declare , that the Women without their Men , are better able by themselves to maintain divine Worship , then the Men are , without their Elders ? for as much as he himself will not alow that the Men should alwayes perform Worship , without his oversight and inspection : and yet will plead for the Women , to have such Worship in their Congregation , among themselves , Excluding forever the Men therefrom . For saith he , The Spirit is promised to be given to them to that very end , that they may Meet together , to Pray apart without their Men. And now for Mr. K ' s. Arguments , which as I said , are in number four . 1. VVe will take the Scriptures from them , and 2. Then pick the bones of their carkases . Yet in my taking of the Scriptures from his Arguments , I will doe it in a way that is most to his advantage , making of each of them as formidable an Objection as I can against my self . 1. Object . Miriam took a timbrill in her hand , and went out , and all the Women went out after her , praising God with Timbrils and dances for their deliverances . Therefore the Women of the Churches of Christ may appoint Meeting 's of their own , as separate from their Brethren , and then and there perform divine Worship , Prayer , in that their Congregation without their Men. Exo : 15. Vers. 20 , 21. 1. Answer . Miriam was a Prophetess , and I suppose that none of our Women will pretend to be such . And though Mr. K. labours to gett over this , by saying that the work of Praising was incumbent upon all : yet by his leave , Judgment and discretion , and a Spirit of Conduct Sutable to the Duty ( as we read of ) was found ( among the Women ) in none but shee . Why is it else said , Miriam led them forth , Miriam the Prophetess did it . Another by Mr. K's . Argument , might a done it as well . Thus degrades he the Prophetess , that he may gett favour with the Ordinary Women , and prompt them on to a Work that he has a superstitious affection for . 2. But his assertion is of no weight . The Women were not left in that Extraordinary service , to the Spirit of Ordinary Believers . Nor can I count it but crooked dealing , to bring in Extraordinary Persons , in their Extraordinary Acts , to prove it Lawful for Ordinary Persons , to do that which is not commanded them . 3. But though Miriam did go forth , or come out with the Women ; yet not from the Men , into some remote place in the Wilderness , to Worship by themselves . Shee rather went or came out , and the Women followed her , from the place by the Sea , where now they were , after Moses , to sing as her Sex became her ; for she , though an Extraordinary Woman , might not make her self an Equall with Moses and Aaron , therefore shee came behind in Worship , yet with the Body of the People , as it is said . So Moses brought Israel from the red Sea , Vers. 22. Women , though Prophetesses , must wear some badge or other of inferiority , to those that are Prophets indeed , ( 1 Cor. 11.3 , 4 , 5 , 6 , 7 , 8. ) And I chuse to understand that Miriam did this , 1. Because the Text last mentioned , says so . 2. Because Miriam and all the Women did Sing with the Words of the Men , Vers. 1. compared with 21. 3. For that they did Sing them after the Men , as taking them from their mouth . For saith the Text , Miriam answered them , and so handed it down to them of her Sex ; saying , Sing ye to the Lord for he hath Triumphed Gloriously . Vers. 1. and Vers. 21. 4. For that she commanded the Women that they should Sing the same Song : hence it is called the Song of Moses , not of Miriam , Revel . 15.3 . 5. From all which I conclude that Miriam did not draw the Women away into some such place where neither Moses nor Aaron , nor the Elders of Israel could see , behold , and observe their manner of VVorship . But that she , as her modestie became her , did lead them out from that place where they were , to Sing and to Dance , and to praise God , after the Men. 6. This Scripture therefore , favoreth not this Mans Oppinion , To wit. That it is the Duty of the Women of the Churches of Christ to separate themselves from their Brethren , and as so separate , to perform divine Worship by themselves . 2. Object . Esther the Queen performed with her Maidens this Duty of Prayer without their Men : Therefore the Women of Gospel Churches may separate themselves from their Brethren , and perform it among themselves . Est. 4.16 . 1. Answer . Esther was in the house of the Kings Chamberlain , and could not at this time come to her Brethren : No , not to her Uncle Mordecai , to consult how to prevent an aproaching Judgment : Yea , Mordecai and shee were fain to speak one to another by Hatach whom the King had appointed to attend upon the Queen , Vers. 5.6 , 7 , 8 , 9. So she could by no means at that time have communion with the Church : No marvel therefore if she fasted with her Maidens alone : For so she must now do , or not do at all . But I will here ask this our Argumentator , whether Esther did count it a burden or a Priviledge , thus now to be separated from her Brethren , and so forced to perform this Work as she did ? If a Priviledge , let him prove it . If a burden , he has little cause to make use of it , to urge that her Practise then , for a ground to Women that are at liberty to separate from their Brethren to performe such Worship by themselves in their Company , without their Men. 2. We do not read that she desired that any of the Women that were at Liberty should come from the Men to be with her ; whence we may gather that she preferred their Liberty to Worship with Men , far beyond a Womans Meeting . She counted that too many , by her self and her Maidens , were in such bondage already . 3. Neither did she attempt to take that unavoidable Work upon herself , but as begging of the Men , that Shee might by their Faith and Prayers , be Born up therein , clearly concluding that Shee did count such work too hard for Women to perform by themselves , without the help of their Men , Vers. 15.16 . 4. Besides this Womans Meeting ( as Mr. K. would have it ) was made up of none but the Queen and her Houshold Maides , and with but few of them ; nor will we complaine of our honest Women , when the case is so that they cannot go out to the Church to do this , if they Pray with their Maids at home . 5. But what if Esther did Pray with her Maids in her Closet , because Shee could not come out to her Brethren : Is it fair to make the necessity of a Woman in Bondage , a Law to Women at Liberty ? This Argument therefore is erronious , and must not have this Text to shore it up , we therefore take it away from his Words , and proceed to a sight of his next . 3. Object . But it is said by the Prophet Zecharias , that the Spirit is promised to be given in new Testament times , to Women , that they may Pray together apart from Men , Zech. 12.11 , 12 , 13. Answ. The Text says nothing so , but is greatly abused by this Man. Indeed it says their Wives shall mourn apart , but it saith not , they shall do so together . Yea , that they shall separate themselves by the dictate of God , from their Brethren , to do so , Is that which this Text knows nothing of . Sometimes , many may be together apart from others ; but why Mr. K. to serve his purpose , should wrack and strain this Text to Justifie his Womans Meeting , I see no reason at all . My reason against him is , for that the look , here upon him whom we have peirced , which is to be the cause of this mourning , is to be by an immediate revelation of the Holy Ghost , who doth not use to tell before hand when he will so come down upon us . But such a Meeting as Mr. K. intends must be the product of Consultation and time . I will pour , saith God , upon the House of David , the Spirit of Grace and supplication , and then they shall look ; that is , when that Spirit so worketh , with them , as to enable them so to do . Now I say , I would know , since this mourning is to be the effect of this look , and so before one is aware ( Song . 6.12 . ) whether Mr. K. can prove that these Women were to have an Item before hand when they should have this Look : But as it would be Ridiculous thus to conclude , so as Ridiculous is it to think to prove his Womens Meetings from hence . Nor doth the Conclusion that he hath made hereupon , prove more but that he is ignorant of the Work of the Spirit in this matter , or that his fondness for the Womens Meetings hath made him forgett his own experience . For how can one that never had but one such Look upon Jesus Christ , draw such a Conclusion from hence . And that all those Women should have this Look at the same time , even all the Women of the House of David , and of the inhabitants of Jerusalem , that they might all of them by the Direction of the Holy Ghost , separate themselves from their Men to hold a Womans Meeting or Meetings , by themselves , for this ; is more fictitious , then one would imagin , a Man should Dream . If he says that the Women have a promise to have this Look when they please , or that they are suer to have it , cause 't is intailed to THEIR Meeting , ( for this seems to come nearest his conclusion : yet ) what unavoidable inconveniencies will flow therefrom , I leave to any to Judge . But I take this mourning to be according as another of the Prophets say , They shall be upon the Mountains like doves of the valleys , all of them mourning , every one for his Iniquity , Ezek. 7.16 . All those Souls therefore , that shall be counted worthy to have this look , shall mourn apart , or by themselves , when they have it . For though a Man cannot appoint to himself when he will repent of his Sins , or when the Holy Ghost will work : yet he shall repent indeed ; he shall do it , I say when HE doth so work , not staying till another can do so too . And since our own Iniquity will then make us best consider our own case , mourning apart , or every one for their own Iniquity , is most naturally proper thereto . And this is the mourning that shall be in the House of David , Jerusalem , the Church , both with Men and Women , at all times when the Holy Ghost shall help us to look upon him whom we have pierced . Pray God give Mr. K. and my self more of these lookes upon a Crucified Christ , for then we shall understand this and other such like Scriptures , otherwise then to draw such incoherent inferences from them as he doth . 4. Object . Women were wont in Gospel times to meet together to Pray . Therefore the Women in Gospel Churches may separate themselves from their Brethren to perform divine Worship by themselves without their Men. Acts 16.13 . This is another of his Scriptures , brought to uphold this fancy ; But , Answ. 1. It is not said that the Women of Churches met together alone to Pray . But that Paul went down to a River-side where Prayer was wont to be made , and spake unto the Women that resorted thither . It looks therefore most agreeable to the Word , to think that there the Law was read by the Jewish Priests to the prosesited Women of that City , and that Prayer , as was their custom in all such service , was intermixed therewith . But this is but Conjecturall . And yet for all that , it is better grounded , and hath more reason on its side , then hath any of this mans Arguments for the Opinion of his Womens Meetings . But , 2. There was there at that time no Gospel Church of Christ , nor before that any Gospel Ministry , consequently no Church Obedience . Should it then be granted , that there were none but women at that Meeting , and that their Custom was to meet at that River-side to Pray , it doth not therefore follow , that their Practice was to be a Pattern , a Rule , a Law to women in Churches , to separate from their Brethren , to perform Divine Worship , in their own Womans Congregation without their Men. 3. There was there no Gospel-Believer . Lydia her self before Paul came thither , had her heart shut up against the Faith of Jesus Christ ; and how a company of Strangers to Gospel Faith , should in that their doing , be a Pattern to the women in Churches , a Pattern of Christian VVorship , I do not understand . 4. If Pauls Call to Philippi had been by the vision of a VVoman , or VVomans Meeting ; what an argument would this man have drawn from thence to have justified his womens Meetings ? but since 't was by a man , he hath lost an argument thereby . Though he notwithstanding , doth adventure to say , that God so approved of that Meeting , as then , and at that time , to take advantage to make known his Mind and VVill to them concerning Jesus Christ. 5. And now I am in , since Mr. K. will needs have this Scripture to justifie such a practice , I wonder , that he so lightly over looked Pauls going to that Meeting , for thither he went to be sure ( ver . 13.16 . ) Yea how fairly , to his thinking , might he have pleaded , that Paul by this act of his , was a great lover , countenancer and commender of those he calls the VVomens Meetings . Paul went to the Womens Meeting at Phillipi , therefore it is lawful for the women of Gospel Churches to separate from their Brethren , and to Congregate by themselves for the performance of some parts of Divine Worship . I say how easily might he have said this , and then have po●t in those two verses above quoted , and so have killed the old one ? For the word lies liable to be abused by the ignorance of men , and it had been better then it is , if this had been the first time that this man had served it so , for the justification of his Rigid Principles ; but when men out of a fond conceit of their own abilities , or of prejudice to them that contradict their Errors , are tempted to shew their folly , they will not want an opportunity from false Glosses put upon the Text , to do it . 6. But Paul went to that company to Preach Christs Gospel to them , not for that they merited his coming , but of the Grace of God , as also did Peter and John , when at the hour of Prayer they went up into the Temple , and Paul into the Synagogue at Antioch , Acts 3.1 , 2 , 3. chap. 13.14 , 15 , 16. But as fairly might this man have urged , that the healing of the Lame man that lay at that time at the Gate of the Temple , and the Conversion of them by Paul at Antioch , was by the procurement of the Prayers of the Sisters , and by their reading of the Law in that Synagogue at Antioch , as to argue as he has done , that God was so well pleased , or so well approved of that VVomans Meeting as he feigns it at Phillippi , as to send , &c. to them his Minister . 7. But again , that this Womans Meeting should be so deserving , and that while they were without the Faith of Christ , as to procure a Gospel Minister to be sent unto them , that Christ might to them be made known , and yet that so few of them should be converted to the Faith , seems a greater Paradox to me . For we read not that one of the women then , or of them of the Town , that did use to go that Meeting , ( for Lydia was of Thyatira ) was ever converted to Christ ; Brethren we read of several , but we hear not of any one more of those Women , Vers. 10. But Lydia worshipped God , therefore her practice might prevail . Although 't is said she worshipped God , yet she was but a Proselyte , as those Acts 13. was , and knew no more of Christ then the Eunuch did , Acts 8. But hold , she had Faith , will that make all practice acceptable , yea , Law and Commandment to others , and the work of those that have none , Meritorious ? But we must touch upon these things anon . 5. Object . But ( saith Mr. K. ) Malachi 3.16 . doth countenance those Meetings . Answ. Not at all ; though Mr. K. has pleased to change a Term in the Text , to make it speak his mind ; for he has put out [ thought ] and put in [ call ] but all will not do his work , for when he has done what he can , 't will be difficult , to make that Scripture say , It is the duty of women in Gospel-Churches to separate from their Brethren , to perform Divine VVorship among themselves . 6. Obj. But Jude 20. doth justifie these Meetings , except saith he , any will say , Women are not to be built up in their most Holy Faith. Answ. How fain would the man lay hold on something , onely he wants Divine Help , that is , the VVord of God , to bottom his things upon . But doth the Apostle here at all treat of the VVomen and their Meetings , or are they only the Beloved , and to be built up , &c. Speaks he not there to the Church , which consisteth of men and women ? and are not men the more noble part in all the Churches of Christ. But can women no other way be built up in their most holy faith , but by Meetings of their own without their men ? But , Building up your SELVES , I suppose is the thing he holds by . But cannot the Church , and every woman in it , build up themselves without their Womans Meetings ? wherefore have they the Word , their Closet , and the grace of Meditation , but to build up themselves withall ? He saith not , Build up one another , but if he had , it might well have been done without a Womans Meeting . But any thing to save a drowning man. This Text then is written to the Church of Christ , by which it is exhorted to Faith and Prayer , but it speaks not a word of a Womans Meeting , and therefore it is fooling with the VVord to suggest it . I cannot therefore , while I see this impertinent dealing , but think our Argumentator dotes , or takes upon him to be a Head of those he thinks to rule over . The womans Letter to me also seems to import the same , when they say , Mr. K. would desire to know what Objections you have against it ( his Arguments ) and he is ready to give his further advice . Thus having taken from his Arguments those Holy Words of God which he has abused , to make them stand ; I come next to the Arguments themselves , and intend to pick their Bones for the Crows . 1. He saith , That the same Spirit that was in Miriam , is also in all Gods Servants for the same end , both to pray for Mercies we stand in need of , and to praise God for Mercies received . 1. Answer , But the question is , whether Miriam did , as she led out the women to dance , 〈◊〉 only as an ordinary Saint . And if you evade this , you chuse the tongue of the Crafty , and use the words of deceit ; For she managed that work as she was Miriam the Prophetess ; and in your next , Pray tell your women so . 2. But as Miriam the Prophetess , she did not lead the women from their men , to worship in some place remote by themselves , as we have shewed before . 2dly , He saith , that God hath promised to pour out his Spirit in Gospel times to that very end , that women might Pray together apart from men . Answer . Not mentioning again what was said before : I add ; if by men , he means the Brethren , the Prophet will not be his Voucher , for he neither saith nor intimates such a thing . 2. And how far short this saying is , of making of God and his holy Prophet , the Author of Schism in Worship , and an encouragement unto Schism therein , 't is best in time that he looks to it . For if they may withdraw , to do thus at one time , they may withdraw , to do thus at another : And if the Spirit is given to them to this very end , that they may go by themselves from the Church , to perform this Divine Worship at one time , they may , for what bounds this man has set them , go by themselves to do thus always . But , as I said , the whole of this Proposition being false , the Error is still the greater . 3dly , God , saith he , hath so well approved of women meeting together to Pray in Gospel times , as then , and at that time , to take occasion to make known his Mind and Will to them concerning Jesus Christ , Acts 16.13 . Answ. Let the Reader consider what was said afore , and now it follows ; If this Assertion be true , then Popish Doctrine of Merit is good , yea the worst sort of it , which is , works done afore Faith. For that we read of none of these women save Lydia feared or worshipped God ; and yet saith he , God so approved of that Meeting as then , & at that time to send them his Gospel , which is one of the Richest Blessings ; nor will it help to lay Cornelius now in my way , for the deservings here were , for ought we read , of women that feared not God. Here Lydia only bare that Character , 't is said SHE worshipped God , but she was not all the women . But Mr. K. saith thus of them all . I know also there was Faith in some in Messias to come , though when he came , they knew not his person ; but this is not the case neither ; These women , who held up as he feigned , this Meeting , were not as we read of , of this people . 4. He said , That Esther and her Maids Fasted and Prayed , and the Lord gave a gracious return , or answer and deliverance . That , is to the Church , that then was under the Rage of Haman . Answ. Let the Reader remember what was said before , and now I ask this man , 1. Whether Mordecai and the good men then did not Pray and Fast as well as she ? And if so , whether they might not obtain at least , some little of the Mercy , as well as those women , If so . 2. Whether Mr. K. in applying the deliverance of this people to the prayer of the Queen and her Maids , for he lays it only there , be not deceitful arguing , and doth not tend to puff up that Sex , to their hurt and dammage ? yea whether it doth not tend to make them unruly and head strong ? But if they be more gently inclined to obedience , no thanks to Mr. K. 3. And if I should ask Mr. K. who gave him authority to attribute thus the deliverance of this people , to who and what Prayers he please , I suppose it would not be easie for him to answer . The Text saith not , that the Prayers of these women procured the Blessing . But Mr. K. hath here a Womans Meeting to vindicate , and therefore it is that he is thus out in his mind . Prayers were heard and the Church was delivered . And I doubt not but that these good women had hand and heart in the work . But should all be admitted that Mr. K. hath said as to this also , yet this Scripture , as hath already been proved , will not justifie his womans Meeting . 5. He makes his appeal to the women , if they have not obtained by their Prayers in these their Meetings , many blessed returns of Prayer from God , both to themselves and the Church of God. Answ. I count this no whit better then the very worst of his Paper , for besides the silliness of his appeal , by which he makes these good women to be Judg in their own cause , his words have a direct tendance in them to puff them up to their destruction . I have wondred sometimes , to see when something extraordinary hath happened to the Church of God for good , that a few women meeting together to Pray , should be possessed with a conceit , that they fetched the benefit down from heaven , when perhaps ten thousand men in the Land prayed for the Mercy as hard as they . Yea I have observed that though the things bestowed , were not so much as thought of by them , yet they have been apt to conclude that their meeting together has done it . But poor women you are to be pittied , your Tempter is to bear the blame , to wit , this man and his Fellows . I come now to some Objections that may yet be thought on : and will speak a word to them . 1. Object . It is said , Where two or three are gathered together in my name , I am there in the midst of them , Matt. 18.20 . Answer . To gather together in Christs Name , is to gather together by his Authority ; That is , by his Law and Commandment , Acts 4.17 , 18 , 30. Chap. 5.28.40 . Colos. 3.17 . But we have no Law of Christ , nor Commandment , that the Women of this , or that Church , should separate themselves from their Brethren , to maintain Meetings among themselves , for the performing of Divine Worship : and therefore such Meetings cannot be in his name ; that is , by his Authority , Law , and Commandment ; and so ought not to be at all . 2. Object . But Women may , if sent for by them of their own Sex , come to see them , when they are sick , and when so come together , Pray in that Assembly before they part . Answ. The Law of Christ is , Is any sick among you , let him ( and the Woman is included in the Man ) call for the Elders of the Church , and let them Pray over him , &c. and to this Injunction there is a threefold promise made . 1. And the Prayer of Faith shall save the Sick ; 2. And the Lord shall raise him up . 3. And if he have committed Sin , they shall be forgiven him . Jam. 5.14 , 15. And considering , this advice is seconded with so much Grace : I think it best in all such cases ( as in all other ) to make the Word of God our Rule . 3. Object . But Women have sometimes cases , which modesty will not admit should be made known to Men , what must they do then ? Answ. Their Husband and they are one Flesh , and are no more to be accounted two . Let them tell their grief to them . Thus Rachel asked Children of her Husband , and went not to a nest of Women to make her Complaint to them , ( Gen. 30.1 . ) or let them betake themselves to their Closets , with Rebecca ( Gen. 25.20 , 21 , 22 , 23. ) or if they be in the Assembly of the Saints , let them Pray in their Hearts , with Hannah : And if their petition be Lawfull , I doubt not but they may be Heard , 1 Sam. 1.13 . Our Author , perhaps , will say , I have not spoken to his Question , which was , Whether Women fearing God , may Meet to Pray together ? And whether it be Lawfull for them so to do ? But I Answer , I have : with respect to all such Godly Women as are in the Churches of the Saints , 1 Cor. 14.33 , 34 , 35. compared with Vers. 15 , 16 , 17. And when he has told us , that his Question respected only those out of Churches , then will I confess that I did mistake him . Yes he will gett nothing thereby , for as much as his Question to be sure intends those in special : Also his Arguments are for the Justifying of that their Practise . Now the reason why I waved the form of his Question , was , because it was both scanty and lean of Words , as to the matter of Controversie in hand : Also I thought it best to make it more ample , and distinct , for the Edification of our Reader . And if after all , Mr. K. is not pleased at what I have done , let him take up the Question , and Answer it better . The Man perhaps may fly to the case of utter necessity , and so bring forth another Question , to wit , whether , if the Men of a Church should all die , be murdered , or cast into prison : The Women of that Church may not Meet together to Pray ? And whether it be not Lawfull for them so to do ? But when he produceth a necessity for the puting of such a Question , and then shall put it to me ; I will , as God shall help me , give him an Answer thereto . But , may some say , Our Women in this , do not what they do , of their own Heads , they are allowed to do what they do by the Church . I Answer , No Church-allowance is a Foundation sufficient to Justifie that which is neither Commanded nor Allowed by the Word . Besides , who knows not , that have their Eyes in their Heads , what already has , and what further may come into the Churches , at such a gapp as this . And now to give the Reader a Cautionary Conclusion . 1. Take heed of letting the name , or good shew of a thing , begett in thy Heart a Religious reverence of that thing ; but look to the Word for thy bottom , for it is the Word that Authorizeth , what ever may be done with Warrant in Worship , to God ; without the Word , things are of humain invention , of what Splendor or Beauty soever they may appear to be . Without doubt the Fryers and Nunns , and their Religious Orders , were of a good intent at first , as also compulsive vowes of chastitie , single life , and the like : But they were all without the Word , and therefore , as their bottom wanted divine Authority , so the Practise wanted Sanctity by the Holy Ghost . The Word Prayer , is , of it self , in appearance so Holy , that he forthwith seems to be a Devil that forbids it : And yet we finde that Prayers have been out of joynt , and disorderly used ; and therefore may by one , without incurring the danger of damnation , be called into Question ; and if found without Order by him , he may labour to set them in joynt again , Matt. 6.5 , 6 , 7 , 8. Chap. 23.14 . Jam. 4.3 . I am not of the number of them , that say , Of what profit is it , if we should Pray unto God ? Job 21.15 . But finding no good footing in the Word for that kind of service we have treated about above , and knowing that error and humain inventions in Religion will not offer themselves , but with wiped lipps , and a countenance as demure as may be , and also being perswaded that this Opinion of Mr. K. is vagrant , yea a meer alien as to the Scriptures , I being an Officer , have apprehended it , and put it in the stocks , and there will keep it , till I see by what Authority it has leave to pass and repass as it lists , among the Godly in this Land. 2ly . Yet by all that I have said , I never meant to intimate in the least , but that believing Women are Saints as well as Men : And members of the body of Christ. And I will add , that as they , and we , are united to Christ , and made members of his mystical body , the fulness of him that sills all in all : So there is no superiority , as I know of , but we are all one in Christ. For , the Man is not without the Woman , nor the Woman without the Man in the Lord , nor are we counted as Male or Female in him , 1 Cor. 11.11 . Galat. 3.28 . Ephes. 1.23 . Only we must observe that this is spoken of that Church which is his True Mystical Body , and not of every particular Congregation of professing Christians . The Churches of Christ here , and there , are also called his Body : But no Church here , though never so famous , must be taken for that of which mention was made afore . As Christ then , has a Body Mystical , which is called his Members , his Flesh , and his Bones , Ephes. 5.30 . So he has a Body Politick , Congregations modelled by the skill that his Ministers have in his Word , for the bearing up of his Name , and the preserving of his Glory in the World against Antichrist . In this Church , Order , and Discipline , for the nourishing up of the True Mystical Body of Christ , has been placed from the Foundation of the World. Wherefore in this , Laws , and Statutes , and Government , is to be looked after , and given heed unto , for the Edification of that , which is to arive at last to a perfect Man : To the measure of the Statute of the Fulness of Christ , 1 Cor. 12.27 , 28 , 29 , Ephes. 4.11 , 12 , 13. Now where there is Order , and Government by Laws and Statutes : There must , of necessity , be also a distinction of Sex , Degrees , and Age : Yea , Offices , and Officers must also be there , for our furtherance , and Joy of Faith. From which Government and Rule , our Ordinary Women are excluded by Paul ; nor should it , since it is done by the Wisdom of God , be any offence unto them . In this Church there are oft times many Hypocrites , and formal Professors , and Heresies : That they which are approved may be made manifest , 1 Cor. 11.19 . These therefore being there , and being suffered to act as they many times do , provoke the Truly Godly , to contend with them by the Word : For that these Hypocrites , and formal Professors , Naturaly incline to a denyal of the power of Godliness , and to set up forms of their own , in the stead thereof , Mark. 7.6 , 7 , 8 , 9. 2 Tim. 3.5 . And this is done for the sake , and for the good of those that are the true Members of the body of Christ , and that are to arive at his Haven of Rest : From whom those others at last shall be purged , and with them , all their things that offend : Matt. 13.40 . Then shall the righteous shine like the Sun , in the Kingdom of their Father : He that hath Ears to hear , let him hear . This Church , that thus consisteth of all Righteous , that are so in Gods account : they are to have an House in Heaven , and to be for Gods habitation there . Who then , shall be governed by their Head without those Officers and Laws , that are necessary here : And both at last shall be subject to him , that sometime did put all things under Christ , that God may be all in all , Joh. 14.1 , 2 , 3. Ephes. 2.21 . 1 Cor. 15.23 , 24 , 25 , 26 , 27. Wherefore my beloved Sisters , this inferiority of yours will last but a little while : When the day of Gods Salvation is come , to wit , when our Lord shall descend from Heaven , with a shout , with the voice of the Archangel , and the Trump of God , these distinctions of Sexes shall be laid a side , and every pot shall be filled to the Brim . For with a notwithstanding you shall be saved , and be gathered up to that state of Felicity ; if you continue in Faith , and Charity , and Holiness , with sobriety , 1 Tim. 2.15 . Thirdly . I doubt not at all of the Lawfulness of Womens Praying , and that both in private and Publick : Only when they Pray Publickly , they should not separate from , but joyn with the Church in that Work. They should also not be the mouth of the Assembly , but in heart , desires , grones , and Tears , they should go a long with the Men. In their Closets they are at Liberty to speak unto their God , who can bear with , and pitty them with us ; and pardon all our weakness for the sake of Jesus Christ. And here , I will take an occasion to say , there may be a twofold miscarriage in Prayer , one in Doctrine , the other in the frame of the Heart : All are too much subject to the last , Women to the first . And for this cause it is , at least , so I think , that VVomen are not permitted to Teach , nor speak in Assemblies for Divine Worship , but to be and to learn in silence , 1 Cor. 14.33 , 34 , 35. Chap. 15.33 . For he that faileth as to the frame of his Spirit , hurteth only himself : But he that faileth in Doctrine , corrupteth them that stand by . Let the Women be alone with Rebecca , in the Closet ; or if in Company , Let her , with Hanna speak to her self and to God ; and not doubt , but if She be humble , and keep within Compass , Shee shall be sharers with her Brethren in the Mercy . Fourthly . Nor are Women , by what I have said , debarred from any Work , or imploy , unto which they are enjoyned by the Word . They have often been called forth to be Gods witnesses , and have Born famous Testimony for him , against the Sons of the Sorceress , and the Whore ; I remember many of them with comfort : Even of these Eminent Daughters of Sarah , whose Daughters you also are , so long as you do well , and are not affraid with any amazement , 1 Pet. 3.1 , 2 , 3 , 4 , 5 , 6. What by the Word of God , you are called unto , what by the Word is enjoyned , you , do ; and the Lord be with you . But this of the Womens Meetings : Since indeed there is nothing for its Countenance in the Word , and since the calling together of Assemblies for Worship , is an Act of Power , and belongeth to the Church , Elders , or Chief Men of the same : Let me intreat you to be content , to be under Subjection , and Obedience , as also saith the Law. We hold that it is Gods Word , that we are to look to , as to all things pertaining to Worship , because it is the Word that Authorizeth , and Sanctifieth what wee do . Fifthly . Women ! They are an Ornament in the Church of God on Earth , as the Angels are in the Church in Heaven . Betwixt whom also there is some Comparison , for they cover their faces in Acts of Worship , Isa : 6.2 . 1 Cor. 11.10 . But as the Angels in Heaven , are not Christ , and so not admitted to the Mercie-seat to speak to God , so neither are Women on Earth , the Man ; who is to Worship with open face before him , and to be the mouth in Prayer for the rest . As the Angels then cry , Holy , Holy , Holy , with faces covered in Heaven : So let the Women cry , Holy , Holy , Holy , with their faces covered on Earth : Yea thus they should do , because of the Angels . For this cause ought the Woman to have Power , that is a covering , on her Head , because of the Angels , 1 Cor. 11.10 . Not only because the Angels are present , but because Women , and Angels , as to their Worship , in their respective places , have a semblance . For the Angels are inferior to the great Man Christ , who is in Heaven ; and the Woman is inferior to the Man , that Truly Worships God in the Church on Earth . Methinks , Holy and Beloved Sisters , you should be content to wear this Power , or badge of your inferiority , since the cause thereof , arose at first from your selves . 'T was the Woman that at first the Serpent made use of , and by whom he then overthrew the World : Wherefore the Woman , to the Worlds end , must wear tokens of her Vnderlingship in all Matters of VVorship . To say nothing of that which she cannot shake off , to wit , her pains and sorrows in Child-bearing ( which God has riveted to her Nature ) there is her Silence , and shame , and a covering for her face , in token of it , which she ought to be exercised with , when ever the Church comes together to VVorship , Gen. 3.16 . 1 Tim. 2.15 . 1 Cor. 11.13 . 1 Tim. 2.9 . Do you think that God gave the VVoman her hair , that she might deck her self , and set off her fleshly beauty therewith ? It was given her to cover her face with , in token of shame and silence , for that by the VVoman sin came into the VVorld , 1 Tim. 2.9 . And perhaps the reason why the Angels cover their faces when they cry , Holy , Holy , Holy , in Heaven , is to shew that they still bear in minde with a kind of abhorrence , the remembrance of their Fellows falling from thence . Modesty , and shame-facedness , becomes VVomen at all times , especially in times of Publick VVorship , and the more of this is mixed with their grace , and personage , the more Beautiful they are both to God and Men. But why must the Women have shame-facedness , since they live honestly as the Men ? I Answer , In remembrance of the Fall of Eve , and to that the Apostle applies it . For a VVoman ( necessity has no Law ) to shave her head , and to look with open face in VVorship , as if she could be a leader there ; is so far from doing that which becomes her , that it declares her to have forgot what God would have her for ever with shame remember . Sixthly . In what I have said about the VVomens Meetings ; I have not at all concerned my self about those VVomen , that have been Extraordinary ones , such as Miriam , Deborah , Huldah , Anna , or the rest , as the Daughters of Philip the Evangelist , Priscilla , the VVomen that Paul said laboured with him in the Gospel , or such like ; for they might Teach , Prophecy , and had power to call the People together so to do . Though this I must say concerning them , they ought to ( and did , notwithstanding so high a calling , still ) bear about with them the badge of their inferiority to them that were Prophets indeed . And hence 't is said , under pain of being guilty of disorder , that if they Prayed in the Church , or Prophesied there , with their head uncovered , they then dishonoured their Head , 1 Cor. 11.5 . The Prophetesses were below the Prophets , and their covering for their head was to be worn in token thereof ; and perhaps 't was for want of regard to this Order , that when Miriam began to perk it before Moses , that God covered her face with a Leperous-Scabb , Numb . 12. Hence these VVomen , when Prophets were present , did use to lie still as to Acts of Power , and leave that to be put forth by them that was higher then they : And even Miriam her self , though she was one indeed , yet she came allwayes behind , not only in name , but VVorship , unless when she was in her own disorders , Num. 12.1 . And it is worth your further noting , that when God tells Israel that they should take heed in the Plague of Leprosie that they diligently observed to do what the Priest and Levites taught them , that he conjoyns with that Exhortation , that they should remember what God did to Miriam by the way , Deut. 24.8 , 9. Intimating surely , that they should not give heed to VVomen , that would be perking up in matters of VVorshiping God. Much less should we invest them with Power to call Congregations of their own , there to perform Worship without their Men. Yet , will I say , notwithstanding all this , that if any of these high Women , had ( but we never read that they did ) separate themselves and others of their own Sex with them , apart to Worship by themselves : or if they had given out Commandment so to do , and had joyned Gods name to that Commandment , I should have freely consented that our Women should do so too , when lead out , and conducted in Worship , by so Extraordinary a one . Yea more , If any of these high Women , had given it out for Law , that the Women of the Churches in New Testament-times , ought to separate themselves from their Men , and as so Separate , perform divine Worship among themselves : I should have Subscribed thereto . But finding nothing like this in the Word of God , for the Sanctifying of such a Practise : And seeing so many Scriptures wrested out of their place to Justifie so fond a conceit : And all this done by a Man of Conceit , and of one that , as his Sisters say , expects my Answer : I found my self engaged to say something for the suppressing of this his Opinion . But to return to the good Women in the Churches , and to make up my discourse with them . First , These Meetings of yours ( honourable Women ) wherein you attempt to perform divine Worship by your selves , without your Men , not having the Authority of the Word to Sanctifie them , will be found Will-Worship , in the day when you , as to that , shall be measured with that Golden Reed , the Law of God. And who hat required this at your hand ? may put you to your shifts for an Answer , notwithstanding all Mr. K. has said to uphold you , Isa. 1.12 . Revel . 11.1 , 2 , 3. Secondly , These Meetings of yours need not be ; There are Elders or Brethren in all Churches , to call to , and manage this Worship of God , in the World : if you abide in your subjection and Worship as you are commanded . Thridly , These Meetings of yours , ( instead of being an Ornament to the Church in which you are ) is a shame and blemish to those Churches . For they manifest the unruliness of such Women , or that the Church wants skill to Govern them . Have you not in your stock a Male ? 1 Cor. 24 , 25. Malach. 1.14 . Fourthly , Suppose your Meetings in some cases were Lawful , yet since by the Brethren they may be managed better , you and your Meetings ought to give place . That the Church together , and the Brethren , as the mouth to God , are capable of managing this Solemn Worship best : Consider . 1. The Gifts for all such service , are most to be found in the Elders and leading Men in the Church : And not in the Women thereof . 2. The Spirit for Conduct and Government in that Worship , is not in the Women , but in the Men. 3. The Men are admitted in such Worship , to stand with open Face before God ( a token of much admitance to liberty and boldness with God ) a thing denyed to the Women , 1 Cor. 11.4 , 5. 4. For that when Meetings for Prayers are Commanded , the Men , to be the mouth to God , are mentioned , but not an Ordinary Woman , in all the Scriptures . Where the Women and Children , and them that suck the brests are called , with the Bride and Bridegroom , and the whole Land , to mourn : Yet the Ministers , and Elders , and Chiefest of the Brethren , are they , and they only that are bid to SAY , spare thy People O Lord ! and give not thine Heritage to reproach . Joel . 1.13 , 14. Chap. 2.15 , 16 , 17. 5. The Word for encouragement to Pray believingly in Assemblies is given to men . And it is the Word that makes , and that Sanctifies an Ordinance of God : Men therfore in all Assemblies for Worship , should be they that should manage it , and let others joyn in their place . Object . But the Woman is included in the Man , for the same Word signifies both . 1. Answer . If the Woman is included here , let her not exclude the Man. But the Man is Excluded : The Man is Excluded by this Womans Meeting from Worship ; from Worship , though he be the Head in Worship over the Woman , and by Gods Ordinance appointed to manage it , and this is an Excluding of the worst Complexion , 1 Cor. 11.3 . 2. Though the Woman is included , when the Man sometimes is named , yet the Man is not Excluded , when himself as Chief is named . But to cut him off from being the Chief in all Assemblies for Worship , is to Exclude him , and that when he for that in Chief is named . 3. The Woman is included when the Man is named , yet but in her place , and if she Worships in Assemblies , her part is to hold her Tongue , to learn in silence ; and if she speaks , she must do it , I mean as to Worship , in her Heart to God. 4. Nor , do I think that any Woman that is Holy and Humble , will take offence at what I have said ; for I have not in any thing sought to degrade them , or to take from them what either Nature or Grace , or an Appointment of God hath invested them with : But have laboured to keep them in their place . And doubtless to abide where God has put us , is that , which not only highly concerns us , but that , which becomes us best . Sisters , I have said what I have said to set you right , and to prevent your attempting to do things in such Sort unto which you are not appointed . Remember what God did to Miriam , and be afraid . Be as often in your Closets as you will ; the oftener there , the better . This is your Duty , this is your Priviledge : This place is Sanctified to you for service by the Holy VVord of God. Here you may be , and not make Ordinances enterfere , and not presume upon the Power of your Superiors , and not thrust out your Brethren , nor put them behinde your backs in VVorship . Be also as often as possible you can in VVorship , when the Church , or parts thereof , are Assembled for that end , according to God. And when you are there , joyn with Heart and Soul with your Brethren in all Holy Petitions to God. Let the Men in Prayer be the mouth to God , and the VVomen lift after with groans and desires . Let the Men stand with open Face in this VVorship , for that they are the image and Glory of God , and let the Women be clothed in modest Apparel , with shame-facedness , in token of the rembrance of what has been touched afore . When Women keep their places , and Men manage their Worshiping God as they should , we shall have better days for the Church of God , in the VVorld , Jer. 29.10 , 11 , 12 , 13. VVomen are not to be blamed for that they are forward to Pray to God , only let them know their bounds ; and I wish that Idleness in Men , be not the cause of their putting their good VVomen upon this VVork . Surely they that can scarce tye their Shoes , and their Garters , before they arive at the Tavern , or get to the Coffe-house dore in a morning , can scarce spare time to be a while in their Closets with God. Morning-Closet-Prayers , are now by most London-Professors , thrown a way ; and what kind of ones they make at night , God doth now ( and their Conscience when awake will ) know ; however I have cause , as to this , to Look at home : And God mend me and all his Servants about it , and wherein we else are out . I have done , after I have said , that there are some other things , concerning VVomen , touching which , when I have an Opportunity , I may also give my Judgment . But at present , I intreat that these lines be taken in good part , for I seek Edification , not Contention . FINIS . 
A30125	----	A book for boys and girls, or, Country rhimes for children by J.B. Bunyan, John, 1628-1688. 1686 Approx. 110 KB of XML-encoded text transcribed from 45 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A30125 Wing B5489 ESTC R26565 09501778 ocm 09501778 43326 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A30125) Transcribed from: (Early English Books Online ; image set 43326) Images scanned from microfilm: (Early English books, 1641-1700 ; 1326:7) A book for boys and girls, or, Country rhimes for children by J.B. Bunyan, John, 1628-1688. [7], 79 [i.e. 80] p. Printed for N.P. and sold by the booksellers in London, London : 1686. " Licensed and entred according to order." Reproduction of original in the Harvard University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng 2005-02 TCP Assigned for keying and markup 2005-03 Apex CoVantage Keyed and coded from ProQuest page images 2005-04 Simon Charles Sampled and proofread 2005-04 Simon Charles Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion A BOOK FOR BOYS AND GIRLS : OR , Country Rhimes FOR Children . By J. B. Licensed and Entred according to Order . LONDON , Printed for N. P. and Sold by the Booksellers in London . 1686. TO THE READER . Courteous Reader , The Title-page will shew , if there thou look , Who are the proper Subjects of this Book . They 'r Boys and Girls of all Sorts and Degrees , From those of Age , to Children on the Knees . Thus comprehensive am I in my Notions ; They tempt me to it by their childish Motions . We now have Boys with Beards , and Girls that be Big as old Women , wanting Gravity . Then do not blame me , 'cause I thus describe them ; Flatter I may not , lest thereby I bribe them To have a better Judgment of themselves , Than wise men have of Babies on their Shelves . Their antick Tricks , fantastick Modes , and way , Shew they like very Boys , and Girls , do play With all the frantick Fopp'ries of 〈◊〉 Age ; And that in open view , as on a stage ; Our Bearded men , do act like Beardless Boys ; Our Women please themselves with childish Toys . Our Ministers , long time by Word and Pen , Dealt with them , counting them , not Boys but Men : Thunder-bolts they shot at them , and their Toys : But hit them not , 'cause they were Girls and Boys . The better Charge , the wider still they shot , Or else so high , these Dwarfs they touched not . Instead of Men , they found them Girls and Boys , Addict to nothing as to childish Toys . Wherefore good Reader , that I save them may , I now with them , the very Dottril play . And since at Gravity they make a ●ush , My very Beard I cast behind the Bush. And like a Fool stand fing'ring of their Toys ; And all to shew them , they are Girls and Boys . Nor do I blush , although I think some may Call me a Baby , 'cause I with them play : I do 't to shew them how each Fingle-fangle , On which they doting are , their Souls entangle , As with a Web , a Trap , a Ginn , or Snare : And will destroy them , have they not a Care. Paul scem'd to play the Fool , that he might gain Those that were Fools indeed , if not in Grain . And did it by their things , that they might know Their emptiness , and might be brought unto What would them save from Sin and Vanity . A Noble Act , and full of Honesty . Yet he , nor I would like them be in Vice , While by their Play-things , I would them entice , To mount their Thoughts from what are childish Toys , To Heav'n , for that 's prepar'd for Girls and Boys . Nor do I so confine my self to these , As to shun graver things , I seek to please , Those more compos'd with better things than Toys : Tho thus I would be catching Girls and Boys . Wherefore if Men have now a mind to look ; Perhaps their Graver Fancies may be took With what is here ; tho but in Homely Rhimes : But he , who pleases all , must rise betimes . Some , I perswade me , will be finding Fault , Concluding , here I trip , and there I halt , No doubt some could these groveling Notions raise By fine-spun Terms that challenge might the Bays . But should all men be fore't to lay aside Their Brains , that cannot regulate the Tide : By this or that man's Fancy , we should have The Wise , unto the Fool , become a Slave . What tho my Text seems mean , my Morals be Grave , as if fetcht from a Sublimer Tree . And if some better handle can a Fly , Then some a Text , why should we them deny Their making Proof , or good Experiment , Of smallest things great mischiefs to prevent ? Wise Solomon did Fools to Piss-ants send , To learn true Wisdom , and their Lives to mend . Yea , God by Swallows , Cuckows , and the Ass ; Shews they are Fools who let that season pass , Which he put in their hand , that to obtain Which is both present , and Eternal Gain . I think the wiser sort my Rhimes may slight But what care I ! The foolish will delight To read them and the Foolish , God has chose . And doth by Foolish Things , their minds compose , And settle upon that which is Divine : Great Things , by little ones , are made to shine . I could , were I so pleas'd , use higher Strains . And for Applause , on Tenters stretch my Brains , But what needs that ? The Arrow out of Sight , Does not the Sleeper , nor the Watchman fright . To shoot too high doth but make Children gaze ; 'T is that which hits the man , doth him amaze . And for the Inconsiderableness Of things , by which I do my mind express ; May I by them bring some good thing to pass , As Sampson , with the Jaw-bone of an Ass ; Or as Brave Shamgar with his Oxe's Goad , ( Both things not manly , nor for War in Mode ) I have my end , tho I my self expose To scorn ; God will have Glory in the close . Thus much for artificial Babes ; and now To those who are in years but such , I bow My Pen to teach them what the Letters be , And how they may improve their A , B , C. Nor let my pretty Children them despise ; All , needs must there begin , that would be wise . Nor let them fall under Discouragement , Who at their Horn-book stick , and time hath spent Upon that A , B , C. while others do Into their Primer , or their Psalter go . Some Boys with difficulty do begin , Who in the end , the Bays , and Lawrel win . J. B. An help to Chil-dren to learn to read Eng-lish . In or-der to the at-tain-ing of which , they must first be taught the Let-ters , which be these that follow , A B C D E F G H I K L M N O P Q R S T U W. a b c d e f g h i k l m n o p q r s t u w x y z. A B C D E F G H I K L M N O P Q R S T V W X Y Z. a b c d e f g h i k l m n o p q r s t v u w x y z. A B C D E F G H I K L M N O P Q R S T V W X Y Z. a b c d e f g h i k l m n o p q r s t v u w x y z. The Vowels are these , a , e , i , o , u. As there are vow-els , so are there Con-so-nants , and they are these . b c d f g h k l m n p q r s t v w x y z. There are also dou-ble Let-ters , and they are these . ct ss si ssi fl fi ffi st sh. Af-ter these are known , then set your Child to spel-ling , Thus T-o , to . T-h-e , the , O-r , or , I-f , if ▪ I-n , in , M-e , me , y-o-u , you ; f-i-n-d , find , S-i-n , sin : In C-h-r-i-s-t , Christ , i-s , is , R-i-g-h-t-e-o-u-s-n-e-ss , Righ-te-ous-ness . And ob-serve that e-ve-ry word or syl-la-ble ( tho ne-ver so small ) must have one vow-el or more right-ly pla●ced in it . For instances , These are no words nor Syl-la-bles , be-cause they have no vow-els in them ; name-ly , sl , gld , str●ght , spll , drll , fll . Words made of two Letters are these , and such-like , If , it , is , so , do , we , see , he , is , in , my . Words con-sist-ing of three Letters , But , for , her , she , did , doe , all , his , way , you , may , say , nay . To learn Chil-dren to spell a-right their names . Names of Boys . Tho-mas . James . Si-mon . Ed-ward . John. Ro-bert . Ri-chard . Ad-am . Ti-mo-thy . Ja-cob . A-bra-ham . Mo-ses Aa-ron . Phi-lip . Mat-thew . Bar-tho-lo-mew . Wil-li-am . Hen-ry . Ralph . Stephen . Je-re-mi-ah Pe-ter . George . Jo-nas . A-mos . Ni-cholus Job . Da-vid . Names of Girls . An-na . Su-san-na . Rebe-kah . Mag-da-lene . E-li-za-beth . Sa-rah . Ma-ry . Jane . Dor-cas . Ra-chel . Di-nah . Do-ro-thy . Joanna . Ly-di-a . Da-ma-ris . A-bi-gail . Mi-chal . Han-nah . Ruth . Mar-tha . Ag-nis . Mar-ga-ret . Ju-dith . Joan. Alice . Phe-be . Grace . Chris-ti-a-na . Ka-the-rine . Fran-ces . To learn Children to know Figures , and Numeral Letters . Figures . 1. One. 2. Two. 3. Three . 4. Four. 5. Five . 6. Six . 7. Seven . 8. Eight . 9. Nine . 10. Ten. 11. Eleven . 12. Twelve . 13. Thirteen . 14. Fourteen . 15. Fifteen . 16. Sixteen . 17. Seventeen . 18. Eighteen . 19. Nineteen . 20. Twenty . 30. Thirty . 40. Forty . 50. Fifty . 60. Sixty . 70. Seventy . 80. Eighty . 90. Ninety . 100. a Hundred . 500. Five hundred . 1000. a Thousand . Numeral Letters I. One. II. Two. III. Three . IV. Four. V. Five . VI. Six . VII . Seven . VIII . Eight . IX . Nine . X. Ten. XI . Eleven . XII . Twelve . XIII . Thirteen . XIV . Fourteen . XV. Fifteen . XVI . Sixteen . XVII . Seventeen . XVIII . Eighteen . XIX . Nineteen . XX. Twenty . XXX . Thirty . XL. Forty . L. Fifty . LX. Sixty . LXX . Seventy . LXXX . Eighty . XC . Ninety . C. a Hundred . D. Five hundred . M. a Thousand . I shall forbear to add more , being perswaded this is enough for little Children to prepare themselves for Psalter , or Bible . A BOOK FOR Boys and Girls , &c. I. Upon the Ten Commandments . 1. THou shalt not have another God than me : 2. Thou shalt not to an Image bow thy Knee . 3. Thou shalt not take the Name of God in vain : 4. See that the Sabbath thou do not profain . 5. Honour thy Father and thy Mother to : 6. In Act or Thought see thou no Murder do . 7. From Fornication keep thy body clean : 8. Thou shalt not steal , though thou be very mean. 9. Bear no false Witness , keep thee without Spot ▪ 10. What is thy Neighbours see thou Covet not . II The awakened Childs Lamentation . 1. VVhen Adam was deceived , I was of Life bereaved ; Of late ( too ) I perceived , I was in sin conceived . 2. And as I was born naked , I was with filth bespaked , At which when I awaked , My Soul and Spirit shaked . 3. My Filth grew strong , and boyled , And me throughout defiled , Its pleasures me beguiled , My Soul ! how art thou spoyled ! 4. My Joys with sinwere painted , My mind with sin is tainted , My heart with Guilt is fainted , I wa'nt with God acquainted . 5. I have in sin abounded , My heart therewith is wounded , With fears I am surrounded , My Spirit is confounded . 6. I have been often called , By sin as oft enthralled , Pleasures hath me fore-stalled . How is my Spirit gauled ! 7. As sin has me infected , I am thereof detected : Mercy I have neglected , I fear I am rejected . 8. The Word I have mis-used Good Council too refused ; Thus I my Self abused ; How can I be excused ? 9. When other Children prayed , That work I then delayed , Ran up and down and played ; And thus from God have strayed . 10. Had I in God delighted , And my wrong doings righted ; I had not thus been frighted , Nor as I am benighted . 11. O! That God would be pleased , T'wards me to be appeased ; And heal me thus diseased , How should I then be eased ! 12. But Truth I have despised , My follies idolized , Saints with Reproach disguised , Salvation nothing prized . 13. O Lord ! I am ashamed , When I do hear thee named ; 'Cause thee I have defamed , And liv'd like Beasts untamed ! 14. Would God I might be saved , Might have an heart like David ; This I have sometimes craved , Yet am by sin enslaved ! 15. Vanity I have loved , My heart from God removed ; And not , as me behoved , The means of Grace improved . 16. O Lord ! if I had cryed ( When I told tales and lyed ) For Mercy , and denyed My Lusts , I had not died ! 17. But Mercies-Gate is locked , Yea , up that way is blocked ; Yea some that there have knocked , God at their cryes hath mocked . 18. 'Cause him they had disdained , Their wicked ways maintained , From Godliness refrained , And on his word complained . 19. I would I were converted Would sin and I were parted , For folly I have smarted ; God make me honest-hearted ! 20. I have to Grace appealed , Would 't were to me revealed , And Pardon to me sealed , Then should I soon be healed ! 21 Whos 's Nature God hath mended , Whose sinful course is ended , who is to life ascended , Of God is much befriended . 22. Oh! Were I reconciled To God , I , tho desiled , Should be as one that smiled , To think my death was spoiled . 23. Lord ! thou wast crucified For Sinners , bled and dyed , I have for Mercy cryed , Let me not be denyed . 24 I have thy Spirit grieved ; Yet is my life reprieved , Would I in thee believed , Then I should be relieved . 25. Were but Repentance gained , And had I Faith unfeigned , Then Joy would be maintained In me , and sin restrained . 26. But this is to be noted , I have on Folly doted , My Vanities promoted , My self to them devoted . 27. Thus I have sin committed , And so my self out-witted ; Yea , and my Soul unfitted , To be to Heaven admitted . 28. But God has condescended , And pardon has extended , To such as have offended , Before their lives were ended . 29. O Lord ! do not disdain me , But kindly entertain me ; Yea in thy Faith maintain me , And let thy Love constrain me ! III Meditations upon an Egg. 1 THe Egg 's no Chick by falling from the Hen ; Nor man a Christian , till he 's born agen . The Egg 's at first contained in the Shell ; Men afore Grace , in sins , and darkness dwell . The Egg when laid , by Warmth is made a Chicken ; And Christ , by Grace , those dead in sin doth quicken . The Egg , when first a Chick , the shell's its Prison ; So 's flesh to th' Soul , who yet with Christ is risen . The Shell doth crack , the Chick doth chirp and peep ; The flesh decays , as men do pray and weep . The Shell doth break , the Chick's at liberty ; The flesh falls off , the Soul mounts up on high . But both do not enjoy the self-same plight ; The Soul is safe , the Chick now fears the Kite . 2. But Chick's from rotten Eggs do not proceed ; Nor is an Hypocrite a Saint indeed . The rotten Egg , though underneath the Hen , If crack'd , stinks , and is loathsome unto men . Nor doth her Warmth make what is rotten found , What 's rotten , rotten will at last be found . The Hyppocrite , sin has him in Possession , He is a rotten Egg under Profession . 3. Some Eggs bring Cockatrices ; and some men Seem hatcht and brooded in the Vipers Den. Some Eggs bring wild-Fowls ; and some men there be As wild as are the wildest Fowls that flee . Some Eggs bring Spiders ; and some men appear More venom than the worst of Spiders are . Some Eggs bring Piss-ants ; and some seem to me As much for trifles as the Piss-ants be . Thus divers Eggs do produce divers shapes , As like some Men as Monkeys are like Apes . But this is but an Egg , were it a Chick , Here had been Legs , and Wings , and Bones to pick. IV. Upon the Lord's Prayer . OUr Father which in Heaven art ; Thy name be always hallowed ; Thy Kingdom come ; thy Will be done ; Thy Heav'nly path be followed . By us on Earth as 't is with thee , We humbly pray ; And let our Bread us given be From day to day . Forgive our debts , as we forgive Those that to us indebted are : Into temptation lead us not ; But save us from the wicked's Snare . The Kingdom 's thine , the Power too , We thee adore ; The Glory also shall be thine For evermore . V Meditation upon Peep of day . I Oft , though it be peep of day , do'nt know , Whether 't is Night , whether 't is Day or no. I fancy that I see a little light ; But cannot yet distinguish day from night . I hope , I doubt , but steddy yet I be not , I am not at a point , the Sun I see not . Thus 't is with such , who Grace but now possest , They know not yet , if they are curst or blest . VI. Upon the Flint in the Water . This Flint , time out of mind , has there abode , Where Chrystal Streams make their continual Road ; Yet it abides a Flint as much as 't were , Before it touch'd the Water , or came there . It s hard obdurateness is not abated , 'T is not at all by water penetrated . Though water hath a softning vertue in 't , This Stone it can't dissolve , 'cause 't is a Flint : Yea though it in the water doth remain ; It doth it's fiery nature still retain . If you oppose it with it's Opposit , At you , yea , in your face it's fire 't will spit . Comparison . This Flint an Emblem is of those that lye , Like stones , under the Word , until they dye . It 's Chrystal Streams hath not their nature changed , They are not from their Lusts by Grace estranged . VII . Upon the Fish in the Water . 1. The water is the Fishes Element : Take her from thence , none can her death prevent . And some have said , who have Transgressors been , As good not be , as to be kept from sin . 2. The water is the Fishes Element : Leave her but there , and she is well content . So 's he who in the path of Life doth plod , Take all , says he , let me but have my God. 3. The water is the Fishes Element : ●er sportings there to her are excellent . 〈◊〉 is God's Service unto Holy men , They are not in their Element till then . VIII . Upon the Swallow . THis pretty Bird , oh ! how she flies and sings ! But could she do so if she had not Wings ? ●er Wings , bespeak my Faith , her Songs my Peace ; When I believe and sing , my Doubtings cease . IX . Upon the Bee. The Bee goes out and Honey home doth bring ; And some who seek that Hony find a sting . ●ow wouldst thou have the Hony and be free ●om stinging ; in the first place kill the Bee. Comparison . This Bee an Emblem truly is of sin Whose Sweet unto a many death hath been . ●ow would'st have Sweet from sin , and yet not dye , ●o thou it in the first place mortifie . X. Upon the Creed . I Do believe in God ; And in his only Son ; Born of a Woman , yet * begot Before the World begun . I also do believe That he was crucifi'd , Was dead and buried ; and yet Believe he * never dy'd . The Third day I believe He did rise from the dead ; Went up to Heav'n , and is of God Of all things made the Head. Also I do believe , That he from thence shall come , To judge the quick , the dead , and to Give unto all just Doom . Moreover I believe In God the Holy Ghost ; And that there is an Holy Church , An universal Host. Also I do believe , That sin shall be forgiven ; And that the dead shall rise ; and that The Saints shall dwell in Heaven . XI . Upon a low'ring Morning . Well , with the day , I see , the Clouds appear , And mix the light with darkness every where : This threatning is to Travellers , that go Long Journeys , slabby Rain , they 'l have or Snow . Else while I gaze , the Sun doth with his beams Belace the Clouds , as 't were with bloody Streams ; This done , they suddenly do watry grow , And weep , and pour their tears out where they go . Comparison . Thus 't is when Gospel-light doth usher in To us , both sense of Grace , and sense of Sin ; Yea when it makes sin red with Christ's blood , Then we can weep , till weeping does us good . XII . Upon over-much Niceness . T Is much to see how over-Nice some are , About the Body and Houshold Affair : While what 's of worth , they slightly pass it by , Not doing , or doing it slovenly . Their house must be well furnisht , be in print ; Mean while their Soul lies ley , has no good in 't . It s outside also they must beautifie , When in it there 's scarce common Honesty . Their Bodies they must have trick'd up , and trim ▪ Their inside full of Filth up to the brim . Upon their cloths there must not be a spot , But is their lives more then one common Blot ? How nice , how coy are some about their Diet , That can their crying Souls with Hogs-meat quiet . All drest must to an hair be , else 't is naught , While of the living bread they have no thought . Thus for their Outside they are clean and nice , While their poor Inside stinks with sin and vice . XII . Meditations upon the Candle . MAn 's like a Candle in a Candlestick , Made up of Tallow , and a little Wick ; And as the Candle is when 't is not lighted , So is he who is in his sins benighted . Nor can a man his Soul with Grace inspire , More then can Candles set themselves on fire . Candles receive their light from what they are not ; Men Grace from him , for whom at first they care not . We manage Candles when they take the fire ; God men , when he with Grace doth them inspire . And biggest Candles give the better light , As Grace on biggest Sinners shines most bright . The Candle shines to make another see , A Saint unto his Neighbour light should be . The blinking Candle we do much despise , Saints dim of light are high in no mans eyes . Again , though it may seem to some a Riddle , We use to light our Candle at the middle ; True , light doth at the Candles end appear , And Grace the heart first reaches by the Ear. But 't is the Wick the fire doth kindle on , As 't is the heart that Grace first works upon . Thus both doth fasten upon what 's the main , And so their Life and Vigour do maintain . The Tallow makes the Wick yield to the fire ; And sinsul Flesh doth make the Soul desire , That Grace may kindle on it , in it burn ; So Evil makes the Soul from Evil turn . But Candles in the wind are apt to flare ; And Christ'ans in a Tempest to despair . The flame also with Smoak attended is ; And in our holy lives there 's much amiss . Sometimes a Thief will candle-light annoy ; And lusts do seek our Graces to destroy . What brackish is will make a Candle sputter ; T'wixt sin and Grace there 's oft a heavy clutter . Sometimes the light burns dim , 'cause of the snuff , Sometimes it is blown quite out with a puff ; But Watchfulness preventeth both these evils , Keeps Candles light and Grace in spight of Devils . Nor let not snuffs nor puffs make us to doubt ; Our Candles may be lighted , though pufft out . The Candle in the night doth all excel . Nor Sun , nor Moon , nor Stars , then shine so well . So is the Christian in our Hemisphere , Whose light shews others how their course to steer . When Candles are put out , all 's in confusion ; Where Christians are not , Devils make Intrusion . Then happy are they who such Candles have , All others dwell in darkness and the Grave . But Candles that do blink within the Socket , And Saints whose heads are always in their pocket , Are much alike ; such Candles make us fumble , And at such Saints , good men and bad do stumble . Good Candles do'nt offend , except sore eyes , Nor hurt unless it be the silly Flies : Thus none like burning Candles in the night , Nor ought to holy living for delight . But let us draw towards the Candles end , The fire , you see , doth Wick and Tallow spend . As Grace mans life , until his Glass is run , And so the Candle and the Man is done . The man now lays him down upon his Bed ; The Wick yields up its fire ; and so is dead . The Candle now extinct is , but the man , By Grace mounts up to Glory , there to stand . XIV . Upon the Sacraments . Two Sacraments I do believe there be , Baptism and the Supper of the Lord : Both Mysteries divine , which do to me , By Gods appointment , benefit afford : But shall they be my God ? or shall I have Of them so foul and impious a Thought , To think that from the Curse they can me save ? Bread , Wine , nor Water me no ramsom bought . XV. Upon the Suns Reflection upon the Clouds in a fair Morning . Ook yonder , ah ! Methinks mine eyes do see , Clouds edg'd with silver , as fine Garments be ! They look as if they saw that Golden face , That makes black Clouds most beautiful with Grace . Unto the Saints sweet incense or their Prayer , These Smoaky curdled Clouds I do compare . For as these Clouds seem edg'd or lac'd with Gold , Their Prayers return with Blessings manifold . XVI . Upon Apparel . GOd gave us Cloaths to hide our Nakedness , And we by them , do it expose to View . Our Pride , and unclean Minds , to an excess , By our Apparel we to others shew . XVII . The Sinner and the Spider . Sinner . VVHat black ? what ugly crawling thing art thou ? Spider . I am a Spider — Sinner . A Spider , Ay , also a filthy Creature . Spider . Not filthy as thy self , in Name or Feature : My Name intailed is to my Creation ; My Feature 's from the God of thy Salvation . Sinner . I am a Man , and in God's Image made , I have a Soul shall neither dye nor fade : God has possessed me with humane Reason , Speak not against me , lest thou speakest Treason . For if I am the Image of my Maker , Of Slanders laid on me he is Partaker . Spider . I know thou art a Creature far above me , Therefore I shun , I fear , and also love thee . But tho thy God hath made thee such a Creature , Thou hast against him often play'd the Traitor . Thy sin has fetcht thee down : Leave off to boast ; Nature thou hast defil'd , God's Image lost . Yea thou , thy self a very Beast hast made , And art become like Grass , which soon doth fade . Thy Soul , thy Reason , yea thy spotless State , Sin has subjected to th'most dreadful fate . But I retain my primitive condition , I 've all , but what I lost by thy Ambition . Sinner . Thou venom'd thing , I know not what to call thee , The Dregs of Nature surely did befal thee ; Thou wast made of the Dross , and Scum of all ; Man hates thee , doth in scorn thee Spider call . Spider My Venom 's good for something , 'cause God made it ; Thy Sin has spoilt thy Nature , doth degrade it Of humane Vertues ; therefore tho I fear thee , I will not , tho I might , despise and jear thee . Thou sayst I am the very Dregs of Nature , Thy Sin 's the spawn of Devils , 't is no Creature . Thou sayst man hates me , 'cause I am a Spider , Poor man , thou at thy God art a Derider : My venom tendeth to my Preservation ; Thy pleasing Follies work out thy Damnation . Poor man , I keep the rules of my Creation ; Thy sin has cast thee headlong from thy Station . I hurt no body willingly ; but thou Art a self-Murderer : Thou knowst not how To do what good is , no thou lovest evil ; Thou fly'st God's Law , adherest to the Devil . Sinner . Ill-shaped Creature there 's Antipathy 'Twixt Men and Spiders , 't is in vain to lie , I hate thee , stand off , if thou dost come nigh me , I 'll crush thee with my foot ; I do defie thee . Spider . They are ill shap't , who warped are by sin ; Antipathy in thee hath long time bin To God. No marvel then , if me his Creature Thou dost defie , pretending Name and Feature . But why stand off ? My Presence shall not throng thee , 'T is not my venom , but thy sin doth wrong thee . Come I will teach thee Wisdom , do but hear me , I was made for thy profit , do not fear me . But if thy God thou wilt not hearken to , What can the Swallow , Ant , or Spider do ? Yet I will speak , I can but be rejected ; Sometimes great things , by small means are effected . Hark then ; tho man is noble by Creation , He 's lapsed now to such Degeneration ; Is so besotted , and so careless grown , As not to grieve , though he has overthrown Himself , and brought to Bondage every thing Created , from the Spider to the King. This we poor Sensitives do feel and see ; For subject to the Curse you made us be . Tread not upon me , neither from me go ; 'T is man which has brought all the world to wo. The Law of my Creation bids me teach thee , I will not for thy Pride to God impeach thee . I spin , I weave , and all to let thee see , Thy best performances but Cob webs be . Thy Glory now is brought to such an Ebb , It doth not much excel the Spider's Web. My Webs becoming snares aud traps for Flies , Do set the wiles of Hell before thine eyes . Their tangling nature is to let thee see , Thy sins ( too ) of a tangling nature be . My Den , or Hole , for that 't is bottomless , Doth of Damnation shew the Lastingness . My lying quat , until the Fly is catcht , Shews , secretly Hell hath thy ruin hatcht . In that I on her seize , when she is taken , I shew who gathers whom God hath forsaken . The Fly lies buzzing in my Web to tell Thee , how the Sinners roar and howl in Hell. Now since I shew thee all these Mysteries , How canst thou hate me ; or me Scandalize ? Sinner . Well , well , I no more will be a Derider ; I did not look for such things from a Spider . Spider . Come , hold thy peace , what I have yet to say , If heeded , help thee may another day . Since I an ugly ven'mous Creature be , There is some Semblance 'twixt vile Man and Me. My wild and heedless Runnings , are like those Whose ways to ruin do their Souls expose . Day-light is not my time , I work ' i th' night , To shew , they are like me who hate the Light. The slightest Brush will overthrow my house , To shew false Pleasures are not worse a Louse . The Maid sweeps one Web down , I make another , To shew how heedless ones Convictions smother . My Web is no defence at all to me , Nor will false Hopes at Judgment be to thee . Sinner . O Spider I have heard thee , and do wonder , A Spider should thus lighten , and thus thunder ! Spider . Do but hold still , and I will let thee see , Yet in my ways more Mysteries there be . Shall not I do thee good , if I thee tell , I shew to thee a four-fold way to Hell. For since I set my Webs in sundry places , I shew men go to Hell in divers traces . One I set in the window , that I might Shew , some go down to Hell with Gospel-light . One I set in a Corner , as you see , To shew , how some in secret snared be . ' Gross Webs great store I set in darksome places , To shew , how many sin with brazen faces . Another Web I set aloft on high , To shew , there 's some professing men must dye . Thus in my Ways , God Wisdom doth conceal ; And by my ways , that Wisdom doth reveal . I hide my self , when I for Flies do wait , So doth the Devil , when he lays his bait . If I do fear the losing of my prey , I stir me , and more snares upon her lay . This way , and that , her Wings and Legs I tye , That sure as she is catcht , so she must dye . But if I see she 's like to get away , Then with my Venom , I her Journey stay . All which my ways , the Devil imitates , To catch men 'cause he their Salvation hates . Sinner . O Spider , thou delight'st me with thy Skill , I prethee spit this Venom at me still . Spider . I am a Spider , yet I can possess The Palace of a King , where Happiness So much abounds . Nor when I do go thither , Do they ask what , or whence I come , or whether I make my hasty Travels , no not they ; They let me pass , and I go on my way . I seize the Palace , do with hands take hold Of Doors , of locks , or bolts ; yea I am bold . When in , to Clamber up unto the Throne , And to possess it , as if 't were mine own . Nor is there any Law forbidding me Here to abide , or in this Palace be . Yea , if I please I do the highest Stories Ascend , there sit , and so behold the Glories My self is compast with , as if I were One of the chiefest Courtiers that be there . Here Lords and Ladies do come round about me , With grave Demeanor : Nor do any slout me , For this my brave Adventure , no not they ; They come , they go , but leave me there to stay . Now , my Reproacher , I do by all this Shew how thou may'st possess thy self of Bliss : Thou art worse than a Spider , but take hold On Christ the Door , thou shalt not be controul'd . By him do thou the Heavenly Palace enter . None chide thee will for this thy brave Adventure . Approach thou then unto the very Throne , There speak thy mind , fear not , the Day 's thine own . Nor Saint nor Angel will thee stop or stay ; But rather tumble blocks out of thy way . My Venom stops not me ▪ let not thy Vice Stop thee ; possess thy self of Paradice . Go on , I say , although thou be a Sinner , Learn to be bold in Faith of me a Spinner . This is the way the Glories to possess , And to enjoy what no man can express . Sometimes I find the Palace door up lock't ; And so my entrance thither as up blockt . But am I daunted ? No. I here and there Do feel , and search ; so , if I any where , At any chink or crevise find my way , I croud , I press for passage , make no stay ; And so , tho difficultly , I attain The Palace , yea the Throne where Princes reign . I croud sometimes , as if I 'd burst in sunder ; And art thou crush't with striving do not wonder . Some scarce get in , and yet indeed they enter ; Knock , for they nothing have that nothing venture . Nor will the King himself throw dirt on thee , As thou hast cast Reproaches upon me . He will not hate thee , O thou foul Backslider ! As thou didst me , because I am a Spider . Now , to conclude ; since I such Doctrine bring , Slight me no more , call me not ugly thing . God wisdom hath unto the Piss-ant given , And Spiders may teach men the way to Heaven . Sinner . Well , my good Spider , I my Errors see , I was a fool for railing upon thee . Thy Nature , Venom , and thy fearful Hue , Both shew what Sinners are , and what they do . Thy way and works do also darkly tell , How some men go to Heaven , and some to Hell. Thou art my Monitor , I am a Fool ; They learn may , that to Spiders go to School . XVIII . Meditations upon day before Sun-rising , But all this while , where 's he whose Golden rays Drives night away , and beautifies our days ? Where 's he whose goodly face doth warm and heal , And shew us what the darksome nights conceal ? Where 's he that thaws our Ice , drives Cold away ? Let 's have him , or we care not for the day . Thus 't is with who partakers are of Grace , There 's nought to them like their Redeemers face . XIX . Of the Mole in the Ground . THe Mole 's a Creature very smooth and slick , She digs i'th'dirt , but 't will not on her stick . So 's he who counts this world his greatest gains , Yet nothing gets but 's labour for his pains . Earth's the Mole 's Element , she can't abide To be above ground , dirt heaps are her pride ; And he is like her , who the Wordling plays , He imitates her in her works , and ways . Poor silly Mole , that thou shouldst love to be , Where thou , nor Sun , nor Moon , nor Stars can see . But oh ! How silly's he , who doth not care , So he gets Earth , to have of Heaven a share ! XX. Of the Cuckow . Thou Booby , sayst thou nothing but Cuckow ? The Robin and the Wren can thee out do . They to us play thorow their little throats , Not one , but sundry pretty taking Notes . But thou hast Fellows , some like thee can do Little but suck our Eggs , and sing Cuckow . Thy notes do not First welcome in our Spring , Nor dost thou it's first Tokens to us bring . Birds less then thee by far , like Prophets , do Tell us 't is coming , tho not by Cuckow . Nor dost thou Summer have away with thee , Though thou a yauling , bauling Cuckow be . When thou dost cease among us to appear , Then doth our Harvest bravely crown our year . But thou hast fellows , some like thee can do Little but suck our Eggs , and sing Cuckow . Since Cuckows forward not our early Spring , Nor help with notes to bring our Harvest in : And since while here , she only makes a noise , So pleasing unto none as Girls and Boys ; The Formalist we may compare her to , For he doth suck our Eggs and sing Cuckow . XXI . Of the Boy and Butter Fly. Behold how eager this our little Boy , Is of this Butter Fly , as if all Joy , All Profits , Honours , yea and lasting Pleasures , Were wrapt up in her , or the richest Treasures , Found in her would be bundled up together , When all her all is lighter than a feather . He hollo's , runs , and cries out here Boys , here , Nor doth he Brambles or the Nettles fear : He stumbles at the Mole-Hills , up he gets , And runs again , as one bereft of wits ; And all this labour and this large Out-cry , Is only for a silly Butter-fly . Comparison . This little Boy an Emblem is of those , Whose hearts are wholly at the World's dispose . The Butter-fly doth represent to me . The Worlds best things at best but sading be . All are but painted Nothings and false Joys , Like this poor Butter-fly to these our Boys . His running thorough Nettles , Thorns and Bryers , To gratifie his boyish fond desires , His tumbling over Mole-hills to attain His end , namely , his Butter-fly to gain ; Doth plainly shew , what hazards some men run , To get what will be lost as soon as won . Men seem in Choice , then children far more wise , Because they run not after Butter-flies : When yet alas ! sor what are empty Toys They follow Children , like to beardless Boys . XXII . Of the Fly at the Candle . What ails this Fly thus desperately to enter A Combat with the Candle ? will she venture To clash at light ? Away thou silly fly ; Thus doing , thou wilt burn thy wings and dye . But 't is a folly her advice to give , She 'l kill the Candle , or she will not live . Slap , says she , at it ; then she makes retreat , So wheels about and doth her blows repeat . Nor doth the Candle let her quite escape , But gives some little check unto the Ape : Throws up her heels it doth , so down she falls , Where she lies sprawling , and for succor calls . When she recovers , up she gets again , And at the Candle comes with might and main , But now behold , the Candle takes the Fly , And holds her till she doth by burning dye . Comparison . This Candle is an Emblem of that Light , Our Gospel gives in this our darksome night . The Fly a lively Picture is of those That hate , and do this Gospel light oppose . At last the Gospel doth become their snare , Doth them with burning hands in peices tear . XXIII . Upon the Lark and the Fowler Thou simple Bird what mak'st thou here to play ? Look , there 's the Fowler . prethee come away . Dost not behold the Net ? Look there 't is spread , Venture a little further thou art dead . Is there not room enough in all the Field For thee to play in , but thou needs must yield To the deceitful glitt'ring of a Glass , Plac'd betwixt Nets to bring thy death to pass ? Bird , if thou art so much for dazling light , Look , there 's the Sun above thee , dart upright ? Thy nature is to soar up to the Sky , Why wilt thou come down to the nets , and dye ? Take no heed to the Fowler 's tempting Call ; This whistle he enchanteth Birds withal . Or if thou seest a live Bird in his net , Believe she 's there 'cause thence she cannot get . Look how he tempteth thee with his Decoy , That he may rob thee of thy Life , thy Joy : Come , prethee Bird , I prethee come away , Why should this net thee take , when 'scape thou may ? Hadst thou not Wings , or were thy feathers pull'd , Or wast thou blind or fast asleep wer 't lull'd : The case would somewhat alter , but for thee , Thy eyes are ope , and thou hast Wings to flee . Remember that thy Song is in thy Rise , Not in thy Fall , Earth's not thy Paradise . Keep up aloft then , let thy circuits be Above , where Birds from Fowlers nets are free . Comparison This Fowler is an Emblem of the Devil , His Nets and Whistle , Figures of all evil . His Glass an Emblem is of sinful Pleasure , And his Decoy , of who counts sin a Treasure . This simple Lark's a shadow of a Saint , Under allurings , ready now to faint . This admonisher a true Teacher is , Whose work 's to shew the Soul the snare and bliss . And how it may this Fowler 's net escape , And not commit upon it self this Rape . XXIV . Of the fatted Swine . Ah , Sirrah ! I perceive thou art Corn-fed , With best of Hoggs-meat thou art pampered . Thou wallow'st in thy fat , up thou art stal'd , Art not as heretofore to Hogs-wash call'd . Thine Orts lean Pigs would leap at , might they have it . One may see by their whining how they crave it . But Hogg , why look'st so big ? Why dost so flounce , So snort , and fling away , dost now renounce Subjection to thy Lord , 'cause he has fed thee ? Thou art yet but a Hogg , of such he bred thee . Lay by thy snorting , do not look so big , What was thy Predecessor but a Pig. But come my gruntling , when thou art full sed , Forth to the Butchers Stall thou must be led . Then will an end be put unto thy snortings , Unto thy boarish Looks and hoggish Sportings ; Then thy shrill crys will eccho in the air ; Thus will my Pig for all his Greatness fare . Comparison . This Emblem shews , some men are in this life , Like full-fed Hoggs prepared for the Knife . It likewise shews some can take no Reproof , More than the fatted Hogg , who stands aloof . Yea ; that they never will for mercy cry , Till time is past , and they for sin must dye . XXV . On the rising of the Sun. LOok , look , brave Sol doth peep up from beneath , Shews us his golden face , doth on us breath . He also doth compass us round with Glories , Whilst he ascends up to his higher Stories . Where he his Banner over us displays , And gives us light to see our Works and Ways . Nor are we now , as at the peep of light , To question , Is it day , or is it night ? The night is gone , the shadow 's fled away ; And we now most sure are that it is day . Our Eyes behold it , and our Hearts believe it , Nor can the wit of man in this deceive it . And thus it is when Jesus shews his face , And doth assure us of his Love and Grace . XXVI . Upon the promising Fruitfulness of a Tree . A Comely sight indeed it is to see , A World of Blossoms on an Apple-tree . Yet far more comely would this Tree appear , If all its dainty blooms young Apples were . But how much more might one upon it see , If all would hang there till they ripe should be . But most of all in Beauty 't would abound , If then none worm-eaten could there be found . But we , alas ! Do commonly behold Blooms fall apace , if mornings be but cold . They ( too ) which hang till they young Apples are , By blasting Winds and Vermine take despair . Store that do hang , while almost ripe , we see By blustring Winds are shaken from the Tree . So that of many only some there be , That grow till they come to Maturity . Comparison . This Tree a perfect Emblem is of those , Which God doth plant , which in his Garden grows . It 's blasted Blooms are Motions unto Good , Which chill Affections do nip in the bud . Those little Apples which yet blasted are , Shew , some good Purposes , no good Fruits bare . Those spoilt by Vermin are to let us see , How good Attempts by bad Thoughts ruin'd be . Those which the Wind blows down , while they are green , Shew , good Works have by Tryal spoyled been : Those that abide , while ripe , upon the Tree , Shew , in a good man some ripe Fruit will be . Behold then how abortive some Fruits are , Which at the first most promising appear . The Frost , the Wind , the Worm with time doth shew , There flows from much Appearance , works but few . XXVII . On the Post-boy . BEhold this Post-boy , with what haste and speed He travels on the Road ; and there is need That he so does , his Business call for haste . For should he in his Journey now be cast , His Life for that default might hap to go ; Yea , and the Kingdom come to ruin too . Stages are for him fixt , his hour is set , He has a Horn to sound , that none may let Him in his haste , or give him stop or stay . Then Post-boy blow thy horn , and go thy way . Comparison . This Post-boy in this haste an Emblem is , Of those that are set out for lasting Bliss . Nor Posts that glide the road from day to day , Have so much business , nor concerns as they . Make clear the road then , Post-boy sound thy horn , Miscarry here , and better n'ere been born . XXVIII . Upon the Horse in the Mill. HOrses that work i'th'Mill must hood-wink't be ; For they 'l be sick or giddy , if they see . But keep them blind enough , and they will go That way which would a seeing Horse undo . Comparison . Thus 't is with those that do go Satan's Round , No seeing man can live upon his ground . Then let us count those unto sin inclin'd , Either besides their wits , bewitch'd or blind . XXIX . Upon a Ring of Bells . BElls have wide mouths and tongues , but are too weak , Have they not help , to sing , or talk , or speak . But if you move them they will mak 't appear , By speaking they 'l make all the Town to hear . When Ringers handle them with Art and Skill , They then the ears of their Observers fill , With such brave Notes , they ting and tang so well As to out strip all with their ding , dong , Bell. Comparison . These Bells are like the Powers of my Soul ; Their Clappers to the Passions of my mind : The Ropes by which my Bells are made to tole , Are Promises ( I by experience find . ) My body is the Steeple , where they hang , My Graces they which do ring ev'ry Bell : Nor is there any thing gives such a tang , When by these Ropes these Ringers ring them well . Let not my Bells these Ringers want , nor Ropes ; Yea let them have room for to swing and sway : To toss themselves deny them not their Scopes . Lord ! in my Steeple give them room to play . If they do tole , ring out , or chime all in , They drown the tempting tinckling Voice of Vice : Lord ! when my Bells have gone , my Soul has bin As 't were a tumbling in this Paradice ! Or if these Ringers do the Changes ring , Upon my Bells , they do such Musick make , My Soul then ( Lord ) cannot but bounce and sing , So greatly her they with their Musick take . But Boys ( my Lusts ) into my Belfry go , And pull these Ropes , but do no Musick make : They rather turn my Bells by what they do , Or by disorder make my Steeple shake . Then , Lord ! I pray thee keep my Belfry Key , ●et none but Graces meddle with these Ropes : ●nd when these naughty Boys come , say them Nay , ●rom such Ringers of Musick there 's no hopes . O Lord ! If thy poor Child might have his will , And might his meaning freely to thee tell ; He never of this Musick has his fill , There 's nothing to him like thy ding , dong , Bell. XXX . Upon the Thief . THe Thief , when he doth steal , thinks he doth gain ▪ Yet then the greatest Loss he doth sustain . Come Thief , tell me thy Gains , but do not falter When sum'd what comes it to more than the Halter ▪ Perhaps , thou l't say , the Halter I defie ; So thou mayst say , yet by the Halter dye . Thou l't say , then there 's an end ; no , prethee hold He was no Friend of thine that thee so told . Hear thou the Word of God , that will thee tell Without Repentance Thieves must go to Hell. But should it be as thy false Prophet says , Yet nought but Loss doth come by Thievish ways . All honest men will flee thy Company , Thou liv'st a Rogue , and so a Rogue wilt dye . Innocent boldness thou hast none at all , Thy inward thoughts do thee a Villain call . Sometimes when thou ly'st warmly on thy Bed , Thou art like one unto the Gallows led . Fear , as a Constable , breaks in upon thee ; Thou art as if the Town was up to stone thee . If Hogs do grunt , or silly Rats do rusle , Thou art in consternations , think'st a busle By men about the door is made to take thee : And all because good Conscience doth forsake thee . Thy case is most deplorably bad ; Thou shun'st to think on 't , lest thou shouldst be mad : Thou art beset with mischiefs ev'ry way , The Gallows groaneth for thee ev'ry day . Wherefore , I prethee Thief , thy Theft forbear , Consult thy safety , prethee have a care . If once thy Head be got within the Noose , 'T will be too late a longer Life to chuse . As to the Penitent thou readest of , What 's that to them who at Repentance scoff . Nor is that Grace at thy Command or Pow'r , That thou shouldst put it off till the last hour . I prethee Thief think on 't , and turn betime ; Few go to Life who do the Gallows clime . XXXI . Of the Child with the Bird at the Bush. My little Bird , how canst thou sit ; And sing amidst so many Thorns ! Let me but hold upon thee get ; My Love with Honour thee adorns . Thou art at present little worth ; Five farthings none will give for thee . But prethee little Bird come forth , Thou of more value art to me . 'T is true , it is Sun-shine to day , Tomorrow Birds will have a Storm ; My pretty one , come thou away , My Bosom then shall keep thee warm . Thou subject art to cold o'nights , When darkness is thy covering , At day's thy dangers great by Kites , How canst thou then sit there and sing ? Thy food is scarce and scanty too , 'T is Worms and Trash which thou dost eat ; Thy present state I pity do , Come , I 'll provide thee better meat . I 'll feed thee with white Bread and Milk , And Suger-plumbs , if them thou crave ; I 'll cover thee with finest Silk , That from the cold I may thee save . My Father's Palace shall be thine , Yea in it thou shalt sit and sing ; My little Bird , if thou l't be mine , The whole year round shall be thy Spring . I 'll teach thee all the Notes at Court ; Unthought of Musick thou shalt play ; And all that thither do resort , Shall praise thee for it ev'ry day . I 'll keep thee safe from Cat and Cur , No manner o'harm shall come to thee ; Yea , I will be thy Succourer , My Bosom shall thy Cabbin be . But lo , behold , the Bird is gone ; These Charmings would not make her yield : The Child 's left at the Bush alone , The Bird flies yonder o'er the Field . Comparison . This Child of Christ an Emblem is ; The Bird to Sinners I compare : The Thorns are like those Sins of his , Which do surround him ev'ry where . Her Songs , her Food , and Sun-shine day , An Emblem 's of those foolish Toys , Which to Destruction lead the way , The fruit of worldly , empty Joys . The Arguments this Child doth chuse , To draw to him a Bird thus wild , Shews Christ familiar Speech doth use , To make's to him be reconciled . The Bird in that she takes her Wing , To speed her from him after all : Shews us , vain Man loves any thing , Much better than the Heav'nly Call. XXXII . Of Moses and his Wife . THis Moses was a fair and comely man ; His wife a swarthy Ethiopian : Nor did his Milk-white Bosom change her Skin ; She came out thence as black as she went in . Now Moses was a type of Moses Law , His Wife likewise of one that never saw Another way unto eternal Life ; There 's Myst'ry then in Moses and his Wife . The Law is very Holy , Just and good , And to it is espous'd all Flesh and Blood : But this its Goodness it cannot bestow , On any that are wedded thereunto . Therefore as Moses Wife came swarthy in , And went out from him without change of Skin : So he that doth the Law for Life adore , Shall yet by it be left a Black-a-more . XXXIII . Upon the barren Fig-tree in God's Vineyard What barren , here ! in this , so good a soyl ? The sight of this doth make God's heart recoyl From giving thee his Blessing : Barren Tree , Bear Fruit , else thine end will cursed be ! Art thou not planted by the water side ? Know'st not thy Lord by Fruit is glorifi'd ? The Sentence is , cut down the barren Tree : Bear Fruit , or else thine End will cursed be ▪ Hast not been dig'd about , and dunged too , Will neither Patience , nor yet Dressing do ? The Executioner is come , O Tree , Bear Fruit , or else thine End will cursed be ! He that about thy Roots takes pains to dig , Would if on thee were found but one good Fig , Preserve thee from the Axe : But barren Tree , Bear Fruit , or else thy End will cursed be ! The utmost end of Patience is at hand , 'T is much if thou much longer here doth stand . O Cumber-ground , thou art a barren Tree , Bear Fruit , or else thine End will cursed be ! Thy standing nor thy name will help at all , When fruitful Trees are spared thou must fall . The Axe is laid unto thy Roots , O Tree ! Bear fruit , or else thine End will cursed be ! XXXIIII . Of the Rose-bush . THis homely Bush doth to mine eyes expose , A very fair , yea comely , ruddy , Rose . This Rose doth also bow its head to me , Saying , come , pluck me , I thy Rose will be . Yet offer I to gather Rose or Bud , Ten to one but the Bush will have my Blood. This looks like a Trappan , or a Decoy , To offer , and yet snap who would enjoy . Yea , the more eager on 't , the more in danger , Be he the Master of it , or a Stranger . Bush , why dost bear a Rose ? If none must have it , Why dost expose it , yet claw those that crave it ? Art become freakish ? Dost the Wanton play , Or doth thy testy humour tend this way ? Comparison . This Rose God's Son is , with his ruddy Looks . But what 's the Bush ? Whose pricks , like Tenter-hooks , Do scratch and claw the finest Ladies hands , Or rent her Cloths , if she too near it stands . This Bush an Emblem is of Adam's race Of which Christ came , when he his Father's Grace Commended to us in his crimson Blood , While he in Sinners stead and Nature stood . Thus Adam's Race did bear this dainty Rose , And doth the same to Adam's Race expose : But those of Adam's Race which at it catch , Adam's Race will them prick and claw and scratch . XXXV . Of the going down of the Sun. What , hast thou run thy Race ? Art going down ? Thou seemest angry , why dost on us frown ? Yea wrap thy head with Clouds , and hide thy face , As threatning to withdraw from us thy Grace ? Oh leave us not ! When once thou hid'st thy head , Our Horizon with darkness will be spread . Tell 's , who hath thee offended ? Turn again : Alas ! too late Entreaties are in vain ! Comparison . Our Gospel has had here a Summers day ; But in its Sun-shine we , like Fools , did play . Or else fall out , and with each other wrangle , And did instead of work not much but jangle . And if our Sun seems angry , hides his face , Shall it go down , shall Night possess this place ? Let not the voice of night-Birds us afflict , And of our mis-spent Summer us convict . XXXVI . Upon the Frog . THe Frog by Nature is both damp and cold . Her Mouth is large , her Belly much will hold : She sits somewhat ascending , loves to be Croaking in Gardens , tho unpleasantly . Comparison . The Hyppocrite is like unto this Frog ; As like as is the Puppy to the Dog. He is of nature cold , his Mouth is wide , To prate , and at true Goodness to deride . He mounts his Head , as if he was above The World , when yet 't is that which has his Love. And though he seeks in Churches for to croak , He neither loveth Jesus , nor his Yoak . XXXVII . Upon the whipping of a Top. 'T Is with the Whip the Boy sets up the Top , The Whip makes it run round upon it's Toe ; The Whip makes it hither and thither hop : 'T is with the Whip , the Top is made to go . Comparison . Our Legalist is like unto this Top , Without a Whip , he doth not Duty do . Let Moses whip him , he will skip and hop ; Forbear to whip , he 'l neither stand nor go . XXXVIII . Upon the Pismire . MUst we unto the Pis-mire go to School , To learn of her , in Summer to provide For Winter next ensuing ; Man 's a Fool , Or silly Ants would not be made his Guide . But Sluggard , is it not a shame for thee , To be out-done by Pis-mires ? Prethee hear : Their Works ( too ) will thy Condemnation be , When at the Judgment Seat thou shalt appear . But since thy God doth bid thee to her go , Obey , her ways consider , and be wise . The Piss-ants tell thee will what thou must do , And set the way to Life before thine eyes . XXXIX . Upon the Beggar . HE wants , he asks , he pleads his Poverty , They within doors do him an Alms deny . He doth repeat and aggravate his Grief ; But they repulse him , give him no relief . He begs , they say , be gone ; he will not hear , But coughs , sighs and make signs , he still is there . They disregard him , he repeats his groans ; They still say nay , and he himself bemoans . The grow more rugged , they call him Vagrant ; He cries the shriller , trumpets out his want . At last when they perceive he 'll take no Nay , An Alms they give him without more delay . Comparison . This Beggar doth resemble them that pray To God for Mercy , and will take no Nay . But wait , and count that all his hard Gain-says , Are nothing else , but fatherly Delays . Then imitate him , praying Souls , and cry : There 's nothing like to Importunity . XL. Upon an Instrument of Musick in an unskilful Hand . SUppose a Viol , Cittern , Lute , or Harp , Committed unto him that wanteth Skill ; Can he by Strokes , suppose them flat or sharp , The Ear of him that hears with Musick fill ? No , no , he can do little else then scrape , Or put all out of tune , or break a string : Or make thereon a mutt'ring like an Ape , Or like one which can neither say nor sing . Comparison . The unlearn'd Novices in things Divine , With this unskill'd Musician I compare : For such , instead of making Truth to shine , Abuse the Bible , and unsavoury are . XLI . Upon the Horse and his Rider . THere 's one rides very sagely on the Road , Shewing that he affects the gravest Mode . Another rides Tantivy , or full Trot , To shew , much Gravity he matters not . Lo , here comes one amain , he rides full speed , Hedge , Ditch , nor Myry Bog , he doth not heed . One claws it up Hill without stop or check , Another down , as if he 'd break his Neck . Now ev'ry Horse has his especial Guider ; Then by his going you may know the Rider . Comparison Now let us turn our Horse into a Man , His Rider to a Spirit , if we can : Then let us by the Methods of the Guider , Tell ev'ry Horse how he should know his Rider . Some go as Men direct in a right way , Nor are they suffered to go astray : As with a Bridle they are governed , And kept from Paths , which lead unto the dead . Now this good man has his especial Guider ; Then by his going let him know his Rider . Some go as if they did not greatly care , Whether of Heaven or Hell they should be Heir . The Rein it seems as laid upon their Neck , They seem to go their way without a check . Now this man too has his especial Guider ; And by his going he may know his Rider . Some again run , as if resolv'd to dye , Body and Soul to all Eternity . Good Counsel they by no means can abide ; They 'l have their course , whatever them betide . Now these poor Men have their especial Guider ; Were they not Fools they soon might know their Rider . There 's one makes head against all Godliness , Those ( too ) that do profess it he 'l distress : He 'l taunt and flout , if Goodness doth appear , And at its Countenancers mock and jear . Now this man ( too ) has his especial Guider ; And by his going he might know his Rider . XLII . Upon the Sight of a Pound of Candles falling to the Ground . BUt be the Candles down , and scatt'red too , Some lying here , some there ? What shall we do ? Hold , light the Candle there that stands on high , It you may find the other Candles by . Light that , I say , and so take up the Pound , You did let fall , and scatter on the Ground . Comparison . The fallen Candles to us intimate , The bulk of God's Elect in their lapst State. Their lying scatt'red in the dark may be , To shew by Man's lapst State his Misery , The Candle that was taken down , and lighted , Thereby to find them fallen , and benighted , Is Jesus Christ : God by his Light doth gather Who he will save , and be unto a Father . XLIII . Of Fowls flying in the Air. MEthinks I see a Sight most excellent , All Sorts of Birds fly in the Firmament : Some great , some small , all of a divers kind , Mine Eye affecting , pleasant to my Mind , Look how they tumble in the wholesom Air , Above the World of Wordlings , and their care . And as they divers are in Bulk and Hue , So are they in their way of flying too . So many Birds , so many various things , Tumbling i'th'Element upon their Wings . Comparison . These Birds are Emblems of those men , that shall Ere long possess the Heavens , their All in All. They are each of a divers shape , and kind ; To teach , we of all Nations there shall find . They are some great , some little , as we see ; To shew , some great , some small , in Glory be . Their flying diversly , as we behold ; Do shew Saints Joys will there be manifold . Some glide , some mount , some flutter , and some do , In a mixt way of flying , glory too . And all to shew each Saint , to his content , Shall roul and tumble in that Firmament . XLIV . Upon a Penny Loaf . THy Price one Penny is , in time of Plenty ; In Famine doubled 't is , from one to twenty . Yea , no man knows what Price on thee to set , When there is but one Penny Loaf to get . Comparison . THis Loaf's an Emblem of the Word of God , A thing of low Esteem , before the Rod Of Famine smites the Soul with Fear of Death : But then it is our All , our Life , our Breath . XLV . Upon the Vine-tree . VVHat is the Vine , more than another Tree , Nay most , than it , more tall , more comly be ? What Work-man thence will take a Beam or Pin , To make ought which may be delighted in ? It 's Excellency in it's Fruit doth lie . A fruitless Vine ! It is not worth a Fly. Comparison . What are Professors more than other men ? Nothing at all . Nay , there 's not one in ten , Either for Wealth , or Wit , that may compare , In many things , with some that Carnal are . Good are they if they mortifie their Sin ; But without that they are not worth a Pin. XLVI . The Boy and Watch-maker . THis Watch my Father did on me bestow , A Golden one it is , but 't will not go , Unless it be at an Uncertainty ; But as good none , as one to tell a Lye. When 't is high Day , my Hand will stand at nine ; I think there 's no man's Watch so bad as mine . Sometimes 't is ●●llen , 't will not go at all , And yet 't was never broke , nor had a Fall. Watch-maker . Your Watch , tho it be good , through want of skill , May fail to do according to your will. Suppose the Ballance , Wheels , and Spring be good , And all things else , unless you understood To manage it , as Watches ought to be , Your Watch will still be at Uncertainty . Come , tell me , do you keep it from the Dust ? Yea wind it also duly up you must . Take heed ( too ) that you do not strain the String ; You must be circumspect in ev'ry thing . Or else your Watch , were it as good again , Would not with Time , and Tide you entertain . Comparison . This Boy an Emblem is of a Convert ; His Watch of th'work of Grace within his heart . The Watch-maker is Jesus Christ our Lord , His Counsel , the Directions of his Word . Then Convert , if thy heart be out of frame , Of this Watch-maker learn to mend the same . Do not lay ope'thy heart to worldly Dust , Nor let thy Graces over-grow with Rust. Be oft renew'd in th' Spirit of thy mind , Or else uncertain thou thy Watch wilt find . XLVII . Upon the Boy and his Paper of Plumbs . VVHat hast thou there , my pretty Boy ? Plumbs ? How ? Yes , Sir , a Paper full . I thought 't was so , because with Joy Thou didst them out thy Paper pull . The Boy goes from me , eats his Plumbs , Which he counts better of than Bread : But by and by he to me comes , With nought but Paper and the Thread . Comparison . This Boy an Emblem is of such . Whose Lot in worldly things doth lie : Glory they in them ne'er so much , Their pleasant Springs will soon be dry . Their Wealth , their Health , Honours and Life , Will quickly to a period come ; If for these , is their only Strife , They soon will not be worth a Plumb . XLVIII . Upon a Looking-glass . IN this , see thou thy Beauty , hast thou any : Or thy defects , should they be few or many . Thou mayst ( too ) here thy Spots and Freckles see , Hast thou but Eyes , and what their Numbers be . But art thou blind , there is no Looking Glass , Can shew thee thy defects , thy Spots , or Face . Comparison . Unto this Glass we may compare the Word , For that to man advantage doth afford , ( Has he a Mind to know himself and State ; ) To see what will be his Eternal Fate . But without Eyes , alas ! How can he see ? Many that seem to look here , blind Men be . This is the Reason , they so often read , Their Judgment there , and do it nothing dread . XLIX . Upon a Lanthorn . THe Lanthorn is to keep the Candle Light , When it is windy , and a darksome Night . O dain'd it also was , that men might see By Night their way , and so in safety be . Comparison . Compare we now our Lanthorn to the man , That has within his heart a Work of Grace . As for another let him , if he can , Do as this Lanthorn , in its time and place : Profess the Faith , and thou a Lanthorn art : But yet if Grace has not possessed thee : Thou want'st this Candle Light within thy heart , And art none other , than dark Lanthorns be . L. Of the Love of Christ. THe love of Christ , poor I ! may touch upon ; But 't is unsearchable . Oh! There is none It 's large Dimensions can comprehend , Should they dilate thereon , World without end . When we had sinned , in his Zeal he sware , That he upon his back our Sins would bear . And since unto Sin is entailed Death , He vowed , for our Sins he 'd lose his Breath . He did not only say , vow , or resolve , But to Astonishment did so involve Himself , in man's distress and misery , As for , and with him , both to live and dye . To his eternal Fame , in Sacred Story , We find that he did lay aside his Glory . Step'd from the Throne of highest Dignity ; Become poor Man , did in a Manger lie ; Yea was beholding unto his for Bread ; Had , of his own , not where to lay his Head. Tho rich , he did , for us , become thus poor , That he might make us rich for evermore . Nor was this but the least of what he did ; But the outside of what he suffered . God made his Blessed Son under the Law ; Under the Curse , which , like the Lyon's Paw , Did rent and tear his Soul , for mankinds Sin , More than if we for it in Hell had bin . His Crys , his Tears , and Bloody Agony , The nature of his Death , doth testify . Nor did he of Constraint himself thus give , For Sin , to death , that man might with him live . He did do what he did most willingly , He sung , and gave God Thanks , that he must dye . But do Kings use to dye for Captive Slaves ? Yet we were such , when Jesus dy'd to save 's . Yea , when he made himself a Sacrifice , It was that he might save his Enemies . And , tho he was provoked to retract His blest Resolves , for such , so good an Act , By the abusive Carriages of those That did both him , his Love , and Grace oppose : Yet he , as unconcerned with such things , Goes on , determines to make Captives Kings . Yea , many of his Murderers he takes Into his Favour , and them Princes makes . LI. Of the Horse and Drum. SOme Horses will , some can't endure the Drum , But snort and flounce , if it doth near them come . They will , nor Bridle nor Rider obey , But head strong be , and fly out of the way . These skittish Jades , that can't this noise abide , Nor will be rul'd by him that doth them ride ; I do compare those our Professors to , Which start from Godliness in Tryals do . To these , the threats that are against them made , Are like this Drum to this our starting Jade . They are offended at them and forsake Christ , of whose ways they did Profession make . But , as I said , there other Horses be , That from a Drum will neither start , nor flee . Let Drummers beat a Charge , or what they will , They 'l nose them , facethem , keep their places still . They fly not when they to those rattlings come , But like War-Horses do endure the Drum. LII . On the Kackling of a Hen. THe Hen so soon as she an Egg doth lay , ( Spreads the Fame of her doing ▪ what she may . ) About the Yard she kackling now doth go , To tell what't was she at her Nest did do . Just thus it is with some Professing men , If they do ought that good is , like our Hen , They can't but kackle on 't , where ' ere they go , What their right hand doth , their left hand must know . LIII . Upon an Hour-Glass . THis Glass when made , was by the Work-mans Skill , The Sum of sixty minutes to fulfill . Time more , nor less , by it will out be spun , But just an Hour , and then the Glass is run . Man's Life , we will compare unto this Glass , The Number of his Months he cannot pass ; But when he has accomplished his day , He , like a Vapour , vanisheth away . LIV. Upon the Chalk-stone . THis Stone is white , yea , warm , and also soft , Easie to work upon , unless 't is naught . It leaves a white Impression upon those , Whom it doth touch , be they it's Friends or Foes . The Child of God , is like to this Chalk-stone , White in his Life ▪ easily wrought upon : Warm in Affections , apt to leave impress , On whom he deals with , of true Godliness . He is no sulling Coal , nor daubing Pitch , Nor one of whom men catch the Scab , or Itch ; But such who in the Law of God doth walk , Tender of heart , in Life whiter than Chalk : LV. Upon a Stinking Breath . DOth this proceed from an infected Air ? Or from man's common , sweet and wholesome Fare ? It comes from a foul Stomack , or what 's worse , Ulcerous Lungs , Teeth , or a private Curse . To this , I some mens Notions do compare , Who seem to breathe in none but Scripture Air. They suck it in , but breathe it out again , So putrified , that it doth scarce retain Any thing of its native Excellence . It only serves to fix the Pestilence Of their delusive Notions , in the mind Of the next foolish Proselyte they find . LVI . Upon Death . DEath 's a cold Comforter to Girls and Boys , Who wedded are unto their Childish Toys : More Grim he looks upon our lustful Youth , Who , against Knowledge , ●light God's saving Truth But most of all , he dismal is to those , Who once profess'd the Truth , they now oppose . Death has a Dart , a Sting , which Poyson is , As all will find , who do of Glory miss . This Sting is Sin , the Laws it's Strength , and he , Or they , will find it so , who damned be . True , Jesus Christ , indeed , did Death destroy , For those who worthy are , him to enjoy . He washes them in 's Blood from ev'ry Sin They 'r guilty of , or subject to hath bin . So here 's , nor Sting , nor Law , nor Death to kill , And yet Death always , some men torment will. But this seems Het'rodox or Mystery , For Death to live to some , to some to dye ; Yet 't is so , when God doth man's Sin forgive , Death dies , but where 't is charged , Death doth live . LVII . Upon the Snail . SHe goes but softly , but she goeth sure , She stumbles not , as stronger Creatures do : Her Journeys shorter , so she may endure , Better than they which do much further go . She makes no noise , but stilly seizeth on The Flow'r or Herb , appointed for her food ; The which she quietly doth feed upon , While others range , and gare , but find no good . And tho she doth but very softly go , How ever 't is not fast , nor slow , but sure ; And certainly they that do travel so , The prize they do aim at , they do procure . Comparison . Although they seem not much to stir , less go , For Christ that hunger , or from Wrath , that flee ; Yet what they seek for , quickly thy come to , Tho it doth seem the farthest off to be . One Act of Faith doth bring them to that Flow'r , They so long for , that they may eat and live ; Which to attain is not in others Pow'r ▪ Tho for it a King's Ransom they would give . Then let none faint , nor be at all dismaid , That Life by Christ do seek , they shall not fail To have it , let them nothing be afraid ; The Herb , and Flow'r is eaten by the Snail . LVIII . Of the Spouse of Christ. VVHo's this that cometh from the Wilderness ▪ Like Smoaky Pillars , thus perfumed with Myrrhe Leaning upon her dearest in Distress , Led into 's Bosom , by the Comforter ? She 's clothed with the Sun , crown'd with twelve Stars , The spotted Moon her Footstool he hath made . The Dragon her assaults , fills her with Jarrs , Yet rests she under her Beloved's Shade . But whence was she ? what is her Pedigree ? Was not her Father , a poor Amorite ? What was her Mother , but as others be , A poor , a wretched and sinful Hittite ! Yea , as for her , the day that she was born , As loathsome , out of doors , they did her cast ; Naked , and Filthy , Stinking , and forlorn : This was her Pedigree from first to last . Nor was she pittied in this Estate ; All let her lie polluted in her Blood : None her Condition did commiserate , Their was no Heart that sought to do her good . Yet she unto these Ornaments is come , Her Breasts are fashioned , her Hair is grown ; She is made Heiress of the best Kingdom ; All her Indignities away are blown . Cast out she was , but now she home is taken , Naked ( sometimes ) but now you see she 's clo'd ; Now made the Darling , though before forsaken . , Bare-foot , but now , as Princes Daughters , shod . Instead of Filth , she now has her Persumes , Instead of Ignominy . her Chains of Gold : Instead of what the Beauty most consumes , Her Beauty 's perfect , lovely to behold . Those that attend , and wait upon her , be Princes of Honour , cloth'd in white Aray ; Upon her Head 's a Crown of Gold , and she Eats Wheat , Honey , and Oil , from day to day . For her Beloved , he 's the High'st of all , The only Potentate , the King of Kings : Angels , and Men , do him Jehovah call , And from him , Life , and Glory , always springs . He 's white , and ruddy , and of all the Chief ; His Head , his Locks , his Eyes , his Hands , and Feet , Do for Compleatness out-go all Belief ; His checks like Flowers are , his Mouth 's most sweet . As for his Wealth he is made Heir of all , What is in Heav'n , what is on Earth , is his : And he this Lady , his Joynt-Heir , doth call , Of all that shall be , or at present is . Well Lady , well , God has been good to thee , Thou , of an Out-cast , now art made a Queen . Few or none may with thee compared be ; A Beggar made thus high is seldome seen . Take heed of Pride , remember what thou art , By Nature , tho thou hast in Grace a share : Thou in thy self doth yet retain a part Of thine own Filthiness , wherefore beware . LIX . Upon a Skilful Player on an Instrument . HE that can play well on an Instrument , Will take the Ear , and captivate the Mind , With Mirth , or Sadness : For that it is bent Thereto as Musick , in it , place doth find . But if one hears that hath therein no skill , ( As often Musick lights of such a chance ) Of its brave Notes , they soon be weary will ; And there are some can neither sing nor dance . Comparison . Unto him that thus skilfully doth play , God doth compare a Gospel-Minister , That rightly preacheth ( and doth Godly pray ) Applying truly what doth thence infer . This man , whether of Wrath or Grace he preach , So skilfully doth handle ev'ry Word ; And by his Saying , doth the heart so reach , That it doth joy or sigh before the Lord. But some there be , which , as the Bruit , doth lie Under the Word , without the least advance God-ward : Such do despise the Ministry , They weep not at it , neither to it dance . LX. Upon Fly-blows . THere is good Meat provided for man's Health . To this the Flesh-fly comes , as 't were by Stealth . Bloweth thereon , and so Be-maggots it , As that it is , tho wholsome , quite unfit For queazy Stomachs , they must pass it by : Now is not this a prejudicial Fly ? Comparison . Let this good Meat , good Doctrine signify , And call him which reproaches it , this Fly. For as this Flesh-fly blows this wholsome meat , That it the queazy Stomach cannot eat : So they which do good Doctrine scandalize , Present it unto some in such Disguize ; That they cannot accept , nor with it close , But slight it , and themselves to Death expose . Reproach it then , thou art a mauling Club , This Fly , yea , and the Son of Belzebub . LXI . Of Man by Nature FRom God he 's a Back-slider , Of Ways , he loves the wider ; With Wickedness a Sider , More Venom than a Spider . In Sin he 's a Consider , A Make-bate , and Divider ; Blind Reason is his Guider , The Devil is his Rider . LXII . Of Physick : PUrging Physick , taken to heat or cool , Worketh by Vomit , Urine , Sweat or Stool ; But if it worketh not , then we do fear The danger 's great , the Person 's Death is near . If more be added , and it worketh not ; And more , and yet the same 's the Patients Lot. All hope of Life from Standers-by is fled , The Party sick is counted now as dead . Comparison . Count ye the Sick , one that 's not yet converted , Impenitent , Incredulous , Hard hearted : In whom vile Sin is so predominant , And the Soul in it's Acts so conversant ; That like one with Diseases over-run , This man with it at present is undone . Now let the Physick be the Holy Word , ( The Blessed Doctrine of our Dearest Lord. ) And let the Doses to the Patient given Be , by Directions of the God of Heaven . Convincing Sermons , sharp and sound Rebukes , Let them be Beggars , Knights , Lords , Earls or Dukes : You must not spare them , Life doth lie at Stake , And dye they will , if Physick they don't take . If these do finely work , then let them have Directions unto him that can them save . Lay open then the Riches of his Grace , And Merits of his Blood before their Face . Shew them likewise , how free he is to give His Justice unto them , that they may live . If they will doubt , and not your Word believe , Shew them , at present they have a Reprieve ; On purpose they might out their Pardon sue , And have the Glory of it in their view . Instances of this Goodness set before , Their Eyes , that they this Mercy may adore . And if this Physick taken worketh well , Fear not a Cure , you save a Soul from Hell. But if these Doses do not kindly work , If the Disease still in their Mind doth lurk : If they instead of throwing up their Vice , Do vomit up the Word , loath Paradice : Repeat the Potion , them new Doses give , Which are much stronger , perhaps they may live : But if they serve these as they serv'd the rest , And thou perceiv'st it is not to them Blest : If they remain incorrigible still , And will the Number of their Sins fulfill ; The Holy Text doth say that they must dye ; Yea , and be damned without Remedy . LXIII . Upon a Pair of Spectacles . SPectacles are for Sight , and not for Shew , Necessity doth Spectacles commend ; was 't not for need , there is but very few , That would for wearing Spectacles contend . We use to count them very dark indeed , Whose Eyes so dim are , that they cannot be Helped by Spectacles ; such men have need A Miracle be wrought to make them see . Comparison . Compare Spectacles to God's Ordinances , For they present us with his Heav'nly Things ; Which else we could not see for hinderances , That from our dark and foolish Nature springs . If this be so , what shall we say of them , Who at God's Ordinances scoff and jear ? They do those Blessed Spectacles condemn , By which Divine Things are made to appear . LXIV . Upon our being so afraid of small Creatures . MAn by Creation was made Lord of all , But now he is become an Underling ; He thought he should a gained by his Fall , But lost his Head-ship over ev'ry thing . What! What! A humane Creature and afraid Of Frogs , Dogs , Cats , Rats , Mice , or such like Creature ? This fear of thine has fully thee betraid , Thou art Back-slid from God , to him a Traytor . How by his Fall is stately Man decay'd ? Nor is it in his hand now to renew him , Of things dismaid , at him , he is afraid ; Worms , Lice , Flies , Mice ; Yea Vanities subdue him . LXV . Upon our being afraid of the Apparition of Evil Spirits . Some fear more the Appearance of the Devil , Than the Commission of the greatest Evil. They start , they tremble , if they think he 's near , But can't be pleased unless Sin appear . These Birds , the Fowler 's Presence doth afright , To be among his Lime-twigs they delight . But , just men who have with the Devil bin . Have been more safe , than some in Heav'n with Sin. LXVI . Upon the Disobedient Child . CHildren become , while little , our delights , When they grow bigger , they begin to fright 's . Their sinful Nature prompts them to rebel , And to delight in Paths that lead to Hell. Their Parents Love , and Care , they overlook , As if Relation had them quite forsook . They take the Counsels of the Wanton's rather , Then the most grave Instructions of a Father . They reckon Parents ought to do for them , Tho they the Fifth Commandement contemn . They snap , and snarl , if Parents them controul , Tho but in things , most hurtful to the Soul. They reckon they are Masters , and that we , Who Parents are , should to them Subject be ! If Parents fain would have a hand in chusing , The Children have a heart will in refusing . They 'l by wrong doings , under Parents , gather And say , it is no Sin to rob a Father , They 'l jostle Parents out of place and Pow'r , They 'l make themselves the Head , and them devour . How many Children , by becoming Head , Have brought their Parents to a peice of Bread ! Thus they who at the first were Parents Joy , Turn that to Bitterness , themselves destroy . But Wretched Child , how canst thou thus requite Thy Aged Parents , for that great delight They took in thee , when thou , as helpless lay In their ▪ Indulgent Bosoms day by day ? Thy Mother , long before she brought thee forth , Took care thou should'st want , neither Food , nor Cloth. Thy Father glad was at his very heart , Had he , to thee , a Portion to impart . Comfort they promised themselves in thee , But thou , it seems , to them a Grief wil't be . How ost ▪ How willingly brake they their Sleep , If thou , their Bantling , didst but whinch or weep . Their Love to thee was such , they could have giv'n , That thou might'st live , almost , their part of Heav'n . But now , behold , how they rewarded are ! For their Indulgent Love , and tender Care , All is forgot , this Love he doth despise , They brought this Bird up to pick out their Eyes . LXVII . Upon the Boy on his Hobby-horse . LOok how he swaggers , cocks his Hat , and rides , How on his Hobby-horse , himself he prides : He looketh grim , and up his Head doth toss , Says he 'l ride over's with his Hobby-horse . Comparison . Some we see mounted upon the Conceit That their Wit , Wealth , or Beauty is so great : But few their Equals may with them compare , Who yet more Godly , Wise , and Honest are . Behold how huff , how big they look ; how high They lift their heads , as if they 'd touch the Skie : Nor will they count these things , for Christ , a loss , So long as they do ride this Hobby-horse . LXVIII Upon the Image in the Eye . VVHo looks upon another stedfastly , Shall forthwith have his Image in his eye . Dost thou believe in Jesus ? ( Hast that Art ? ) Thy Faith will place his Image in thy heart . LXIX . Upon the Weather cock . BRave , Weather-cock , I see thou 't set thy Nose , Against the Wind , which way so'ere it blows : So let a Christian , in any wise , Face it with Antichrist in each disguize . LXX . Upon a Sheet of white Paper . THis subject is unto the foulest Pen , Or fairest , handled by the Sons of Men. 'T will also shew what is upon it writ , Be 't wisely , or non-sence , for want of wit. Each blot , and blur , it also will expose , To thy next Readers , be they Friends , or Foes . Comparison . Some Souls are like unto this Blank or Sheet , ( Tho not in Whiteness : ) the next man they meet ; If wise , or Fool , debauched , or Deluder , Or what you will , the dangerous Intruder May write thereon , to cause that man to err , In Doctrine , or in Life , with blot and blur . Nor will that Soul conceal from who observes , But shew how foul it is , wherein it swerves : A reading man may know who was the Writer , And by the Hellish Non-sence , the Inditer . LXXI . Upon the Boy dull at his Book . SOme Boys have Wit enough to sport and play , Who at their Books are Block-heads day by day . Some men are arch enough at any Vice , But Dunces in the way to Paradice . LXXII . Upon Time and Eternity . ETernity is like unto a Ring . Time , like to Measure , doth it self extend ; Measure commences , is a finite thing . The Ring has no beginning , middle , end . LXXIII . Upon Fire . WHo falls into the Fire shall burn with heat ; While those remote scorn from it to retreat . Yea while those in it , cry out , oh ! I burn . Some farther off those crys to Laughter turn . Comparison . While some tormented are in Hell for sin ; On Earth some greatly do delight therein . Yea while some make it eccho with their Cry , Others count it a Fable and a Lye. LXXIV . Of Beauty . BEauty , at best is but as fading Flow'rs , Bright now , anon with darksome Clouds it low'rs . 'T is but skin-deep , and therefore must decay ; Times blowing on it sends it quite away . Then why should it be , as it is , admired , By one and to'ther , and so much desired . Things flitting we should moderately use , Or we by them our selves shall much abuse . THE CONTENTS 1. UPon the Ten Commandments . 2. The awakened Childs Lamentation . 3. Meditations upon an Egg. 4. Upon the Lord's Prayer . 5. Meditation upon Peep of day . 6. Upon the Flint in the Water . 7. Upon the Fish in the Water . 8. Upon the Swallow . 9. Upon the Bee. 10. Upon the Creed . 11. Upon a low'ring Morning . 12. Upon over-much Niceness . 13. Meditations upon the Candle . 14. Upon the Sacraments . 15. Upon the Suns Reflections upon the Clouds in a fair Morning . 16. Upon Apparel . 17. The Sinner and the Spider . 18. Meditation upon day before Sun-rising . 19. Of the Mole in the Ground . 20. Of the Cuckow . 21. Of the Boy and Butter-Fly . 22. Of the Fly at the Candle . 23. Upon the Lark and the Fowler . 24. Of the fatted Swine . 25. On the rising of the Sun. 26. Upon the promising Fruitfulness of a Tree . 27. On the Post-boy . 28. Upon the Horse in the Mill. 29. Upon a Ring of Bells . 30. Upon the Thief . 31. Of the Child with the Bird at the Bush. 32. Of Moses and his Wife . 33. Upon the barren Fig-tree in God's Vineyard . 34. Of the Rose-bush . 35. Of the going down of the Sun. 36. Upon the Frog . 37. Upon the whipping of a Top. 38. Upon the Pismire . 39. Upon the Beggar . 40. Upon an Instrument of Musick in an unskilful Hand . 41. Upon the Horse and his Rider . 42. Upon the Sight of a Pound of Candles falling to the Ground . 43. Of Fowls flying in the Air ▪ 44. Upon a Penny Loaf . 45. Upon the Vine-tree . 46. The Boy and Watch-maker . 47. Upon the Boy and his Paper of Plumbs . 48. Upon a Looking-glass . 49. Upon a Lanthorn . 50. Of the Love of Christ. 51. Of the Horse and Drum. 52. On the Kackling of a Hen. 53. Upon an Hour Glass . 54. Upon the Chalk-stone . 55. Upon a Stinking Breath . 56. Upon Death , 57. Upon the Snail . 58. Of the Spouse of Christ. 59. Upon a Skilful Player on an Instrument . 60. Upon Fly-blows . 61. Of Man by Nature . 62. Of Physick . 63. Upon a Pair of Spectacles . 64. Upon our being afraid of small Creatures . 65. Upon our being afraid of the Apparition of Evil Spirits . 66. Upon the Disobedient Child . 67. Upon the Boy on his Hobby-horse ▪ 68. Upon the Image in the Eye . 69. Upon the Weather-cock . 70. Upon a Sheet of white Paper . 71. Upon the Boy dull at his Book . 72. Upon Time and Eternity . 73. Upon Fire . 74. Of Beauty . FINIS Notes, typically marginal, from the original text Notes for div A30125-e3070 * as to his Godhead . * as to his Godhead . 
A30139	----	A discourse of the building, nature, excellency, and government of the house of God With counsels and directions to the inhabitants thereof. By John Bunyan of Bedford. Bunyan, John, 1628-1688. 1688 Approx. 89 KB of XML-encoded text transcribed from 34 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A30139 Wing B5510 ESTC R215887 99827645 99827645 32068 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A30139) Transcribed from: (Early English Books Online ; image set 32068) Images scanned from microfilm: (Early English books, 1641-1700 ; 1923:6) A discourse of the building, nature, excellency, and government of the house of God With counsels and directions to the inhabitants thereof. By John Bunyan of Bedford. Bunyan, John, 1628-1688. [4], 63, [1] p. printed, and are to be sold by George Larkin, at the Two Swans without Bishopsgate, London : 1688. Copy catalogued apparently lacks preliminary imprimatur leaf [A]1 (MS. note on flyleaf). Copy catalogued cropped along outer margin, affecting pagination. Running title reads: A discourse of the house of God. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Bible -- Paraphrases, English -- Early works to 1800. 2005-02 TCP Assigned for keying and markup 2005-05 SPi Global Keyed and coded from ProQuest page images 2005-06 Haley Pierson Sampled and proofread 2005-06 Haley Pierson Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion A DISCOURSE OF THE Building , Nature , Excellency , and Government Of the HOVSE of GOD. WITH Counsels and Directions To the Inhabitants thereof . By JOHN BVNYAN of Bedford . Psal. 26.8 . Lord , I have loved the Habitation of thy House , the place where thine Honour dwelleth . LONDON : Printed , and are to be Sold by George Larkin , at the Two Swans without Bishopsgate , 1688. A DISCOURSE OF THE Building , Nature , Excellency , and Government . Of the HOVSE of GOD. I. By whom this HOVSE is Built . THe Builder's God , Materials his Elect ; His Son 's the Rock , on which it is Erect ; The Scripture is his Rule , Plummet or Line , Which gives proportion to this House divine ; ●is Working-Tools his Ordinances are , By them he doth his Stones and Timber square , Affections knit in Love , the Couplings are ; ●ood Doctrine like to Morter doth cement The whole together , Schisme to prevent : His Compass , his Decree ; his Hand 's the Spirit By which he Frames ( what he means to inherit ) A Holy Temple , which shall far excell That very place , where now the Angels dwell . Call this a Temple or a House of Prayer , A Pallace , Oracle , or Spouse most fair , Or what you will : God's Love is here display'd , And here his Treasure safely up is laid ; For his own Darling none can find a place , Where he , as here , is wont to shew his Face . What tho some slight it , it a Cottage call , Give 't the reproachful name of Beggars-Hall ; Yea , what tho to some it an Eye-sore is , What tho they count it base , and at it hiss , Call it an Alms-House , Builded for the Poor ; Yet Kings of Old have begged at the door . II. Of the Beauty of the Church . LO her Foundations laid with Saphirs are ; Her goodly Windows made of Agats fair , Her Gates are Carbuncles , or Pearls ; nor one Of all her borders but 's a precious stone , None Common nor o' th' baser sort are here , Nor rough , but squar'd and polisht every where : Her Beams are Caedars , Firr her Rafters be , Her Tarrases are of the Algum-Tree ; The Thorn , or Crab-Tree , here are not of use ; Who thinks them here Utensils , puts abuse Upon the place , yea , on the Builder too ; Would they be thus controul'd in what they do ? With Carved-work of Lilly , and Palm-Tree , With Cherubims and Chains adorned be The Doors , the Walls , and Pillars of this Place , Forbidden Beasts here must not shew their face . With Grace like Gold , as with fine Painting , he Will have this House within enriched be ; Fig-leaves nor Rags , must here keep out no cold , This Builder covers all with Cloth of Gold , Of Needle-Work , prickt more then once or twice ( The oftner prickt , still of the higher price ) Wrought by his Son , put on her by his merit , Apply'd by Faith , revealed by the Spirit . III. Of the Conveniencies of this House . WIthin these Walls the Builder did devise That there the Housholders might Sacrifice ; Here is an Altar , and a Laver too , And Priests abundance , Temple-Work to do ; Nor want they Living Offerings nor yet Fire , Nor holy Garments ; what Divine Desire Commands , it has bestowed on this place ; Here be the Censers , here 's the Throne of Grace ; None of the Housholders need go else where , To Offer Incense , or Good-News to hear . A Throne for Judgment he did here Erect , Vertue to cherish , Folly to detect ; Statutes and Laws , unto this House he gave , To teach who to Condemn , and who to Save : By things thus wholsom taught is every Brother To fear his God , and to love one another . And now for Pleasure , Solace , Recreation , Here 's such as helpeth forward Man's Salvation . Equal to these none can be found else where , All else turn to Profuseness , Sin and Care. So situate it is , so roomthy fair , So Warm , so Blessed , with such wholsome Air ; That 't is enticing : who so wishes well To his Souls health , should covet here to dwell , Here 's necessaries , and what will delight , The godly Ear , the Pallate with the Sight , Of each degree and Sex ; here 's every thing To please a Beggar , and delight a King. Chambers and Galleries , he did invent , Both for a Prospect and a Retirement . For such as unto Musick do incline , Here are both Harps and Psalteries divine ; Her Cellars and Banqueting-House have been In former days , a Pallace for a Queen ; O House what Title to thee can be given , So fit as that , which Men do give to Heaven ! IV. Of the Strength and Defence of this House . THis House you may be sure will always stand She 's builded on a Rock , not on the Sand ; Storms , Rain , yea Floods have oft upon her beat ; Yet stands She , here 's a proof She is no cheat ; ●ear not therefore in her for to abide , She keeps her ground , come Weather , Wind or Tide : Her Corner-Stone has many times been try'd , But never could the Scorn , or Rage , or Pride , Of all her Foes , by what force they could make , Destroy her Battlements , or Ground-Work shake . Here 's God the Lord encamping round about His dwelling place ; nor ought we once to doubt But that he as a Watch-Man succour will Those that do dwell upon his Holy Hill. A Wall of Fire about her I will be And Glory in the midst of her , and she Shall be the place where I my name record ; Here I will come and bless you , saith the Lord. The holy Watchers at her Gates do stand , With their destroying Weapons in their hand , Those to defend that in this House do dwell From all her Enemies in Earth and Hell ; Safety ! Where is it , If it is not here ? God dwelleth in her , doth for her appear , To help her early , and her Foes confound , And unto her will make his Grace abound ; Safety is here , and also that advance , Will make a Beggar sing , a Cripple dance . V. The Delicateness of the Situation of this House . AS her Foundation and her Beauty 's much ; Conveniences , and her Defences such As none can parallel , so doth the Field About her , richest , rarest Dainties yi●ld . Moriah where Isaac was Offered , Where David from his Sin was ransomed ; Where Solomon the Temple did erect , Compar'd with this , is worthy no respect ; Under the very Threshold of this place Arise those goodly springs of lasting grace , Whose Christal Streams minister Life to those That here of Love to her , make their repose ; Sweet is her Air , ( as one may well infer , ) Cause 't is the breathings of the Comforter . The Pomgranates at all her gates do grow , Mandrakes and Vines , with other dainties mo ; Her Gardens yield the Chief , the richest Spice , Surpassing them of Adam's Paradice : Here be sweet Oyntments and the best of Gums ; Here runs the Milk , here drops the Honey-Combs . Here are Perfumes most pleasant to the sence , Here grows the goodly Trees of Frankinsence ; Her Arbors , Walks , Fountains and pleasant Springs , Delightful formerly have been to Kings . Such Mountains round about this House do stand As one from thence may see the Holy Land ; Her Fields are fertile , do abound with Corn ; The Lillies fair , her Valleys do adorn . The Birds that do come hither every spring , For Birds , they are the very best that Sing . Her Friends , her Neighbours too , do call he● blest● Angels do here go by , turn in and rest . The road to Paradice lies by her Gate , Here Pilgrims do themselves accommodate With Bed and Board , and do such Stories tell As do for Truth and Profit , all excell . Nor doth the Porter here say any nay , That hither would turn in ; that here would stay This House is Rent-free ; here the man may dwel● That Loves his Landlord , Rules his Passions well . VI. The way of Receiving those that would here Inhabit . ANd wouldst thou know the customs of this place , How Men are here admitted to this Grace ; And consequently whether thou mayst be Made one of this most blest Fraternitie ? Come hither then , unto me lend an ear ; And what is doubtfull , to thee I will clear . 1. This place , as Mercies Arms , stands ope to those That their own happiness us'd to oppose ; Those under Hedges , High-Way Men , or they That would not God nor yet good Men Obey ; Those that among the bushe● ●●●'d to brouze , Or under Hedges us'd themselves to louze . The vilest men , of Sinners who are chief , A Fornicator , Lyar , or a Thief , May turn in hither , here take up and dwell With those who ransom'd are from Death and Hell 2. This place , as Hospitals , will entertain , Those which the lofty of this World disdain : The Poor , the Lame , the Maimed , Halt and Blind , The Leprous , and Possessed too , may find Free welcome here , as also such relief As ease them will of Trouble , Pain and Grief . 3. This place , as David's Heart , with free-consent Opes to th' Distressed , and the Discontent ; Who is in Debt , that has not wherewithal To quit his Scores , may here be free from thrall ; That Man that fears the Bayliff or the Jail , May find one here that will become his Bail. 4. Art thou bound over to the great Assize , For harkning to the Devil and his Lyes ; Art thou affraid thereat to shew thy head , For fear thou then be sent unto the dead ? Thou may'st come hither here is room and place For such as willingly would live by Grace . 5. This place , as Fathers House , in former Days Is a Receptacle for Run-a-ways ; He that like to the Ox backsliden is , Forfeited hath for Sin his share of bliss ; May yet come hither , here is room and rest ; Of old such have come hither and been blest . Had this been false , O woe had been to David ! Nor Peter , had nor Magdalen been saved , Nor Jonah , nor Mannasses , nor the rest ; No Run-a-way from God , could a been blest With kind reception at his hands ; Return , Would here a come to late , if nought but burn Had been the lot of the Blacksliding man : But we are told there 's no rebellion can Prevent , or hinder him from being sav'd , That Mercy heartily of God hath crav'd ; She that went from her God to play the Whore , Returning may be as she was before ; He that refuses to his God to turn , That is resolved in Hell-Fire to burn ; If he bethinks himself and turns again , May find them here that will him entertain . 6. But bring thou with thee a Certificate , To shew thou seest thy self most desolate ; Writ by the Master , with Repentance seal'd , To shew also that here thou wouldst be heal'd , By those fair leaves of that most blessed Tree , By which alone poor Sinners healed be ; And that thou dost abhor thee for thy ways , And wouldst in Holiness spend all thy days ; And here be entertain'd ; or thou wilt find To entertain thee here are none enclin'd . VII . Of the Governours of this House . THe Governours that here in Office are , Such be as Service do with Love and Care ; Not Swerving from the Rule , nor yet intrude Upon each others Work , nor are they rude In managing their own : But to their trust They labour to be Honest , Faithful , Just. 1. The Chief is he , who is the Lord of all , The Saviour ; some him Physician call . He 's cloth'd in shining raiment to the ground , A Golden Girdle doth begirt him round ; His Head and Hairs are white as any Snow , His Eyes are like a flame of Fire also ; His Feet are like fine Brass as if they burn'd Within a Furnace , or to Fire was turn'd ; His Voice doth like to many Waters sound , In his Right-Hand , Seven glittering Stars are found , Out of his Mouth goes a Two Edged Sword , Sharper then any ( 't is his holy Word ) And for his Countenance , 't is as the Sun Which shineth in its strenghth , till day is done . His name is call'd Holy , The Word of God ; The Wine-press of his Fathers wrath he trod ; At all the power of Sin he doth deride , The Keys of Hell and Death hang at his side . This is our Governour , this is the chief , From this Physician comes our Souls relief . He is the Tree of Life and hidden Manna ; 'T is he to whom the Children sing Hosannae . The whice stone he doth give with a new name , In Heaven and Earth he is of worthy fame . This man hath Death destroy'd , and slain the Devil , And doth secure all his from damning evil ; He is the Prince of Life , the Prince of Peace ; He doth us from the bonds of Death release . His Work is properly his own ; nor may , In what he doth , another say him nay . 'T is he who pays our Hospitalian scores , He 's here to search , supple , and bind up Sores ; He is our Plaister-maker , he applyes Them to our Wounds , He wipes our wetted Eyes . 'T is he that gives us cups of Consolation , 'T is he renews the hopes of our Salvation . He 'll take our parts , oft times to us unknown , And make as if our failings were his own ; He 'll plead with God , his Name and doings too , Anp save us will , from those would us undo . His Name is as an Oyntment poured forth ; 'T is sweet from East to West , from South to North. He 's White and Ruddy ; yea of all the chief ; His golden Head is rich beyond belief . His Eyes are like the Doves which Waters wet , Well washt with Milk , and also fitly set , His Cheeks as beds of Spices , and sweet flowers He us'd to water with those christal showers , Which often flowed from his cloudy Eyes Better by far then what comes from the Skies . His Lips like Lilies , drop sweet-smelling-Mirrh , Scenting as do those of the Comforter . His Hands are as Gold Rings set with the Beryls ; By them we are delivered out of Perils ; His Legs like Marble , stand in Boots of Gold , His Countenance is ex'lent to behold . His Mouth it is of all a Mouth most sweet , O Kiss me then , Lord , every time we meet ! Thy sugard Lips , Lord , let them sweeten mine , With the most blessed scent of things divine . 2. This is one Governour ; and next in place , One call'd the Ghost , in Honour and in Grace No whit inferiour to Him ; and He Will also in this House our helper be . He ▪ t was who did at first brood the Creation ; And he 's the cause of Man's Regeneration : 'T is he by whom the Heavens were garnished , With all their host they then abroad did spread ( Like Spangles , Pearls , Diamonds or richest Gems ) Far Richer then the fairest Diadems . 'T was he who with his Cloven Tongues of fire Made all those wise ones of the World admire , Who heard his Breathing in unlearned men , O Blessed Ruler ! now the same as then ! His work our mind is to illuminate With things divine , and to accommodate Us with those Graces , which will us adorn , And make us look like men indeed New-Born . For our Inheritance he makes us meet ; He makes us also in this World discreet . Prudent and Wise in what we take in hand , To do and suffer at our Lords command . 'T is he that leads us to the Tomb and Cross , When Jesus Crucifi'd and Bury'd was ; He shews us also , that he did revive , And doth assure us that he is alive ; And doth improve the merit of his Blood , At Graces Throne , for our Eternal Good. Dark Riddles he doth here to us unfold , Yea makes us things Invisible behold . He sheds abroad God's Love in every Heart , Where he doth dwell , yea to them doth impart Such tokens of a future Happiness , That 's past the Tongue of Angels to express . 'T is he which helpeth us , that to perform , Whether Becalm'd , or whether in a Storm , Which God commands : without him we do nought . That 's Good , either in Deed , or Word , or Thought . 'T is he that doth with Jewels us bedeck , 'T is he puts chains of Gold about our Neck ; 'T is he that doth us with fine Linnen gird , That maketh us oft times live as a Bird. That cureth us of all our doubts and fears , Puts Bracelets on our Hands , Rings on our Ears ; He Sanctifies our Persons , he perfumes Our Spirits also , he our Lust consumes ; Our Stinking Breath he sweetens , so that we To God and all good Men sweet-scented be ; He sets Gods mark upon us , and doth seal Us unto Life , and Life to us reveal . 3. Another sort of Officers ; here are , But such as must not with these first compare ; They 're under-Officers , but serviceable , Not only here to Rule , but wait at Table . Those clothed are with Linnen , fine and white , They glitter as the Stars of darksome Night . They have Saint Peters Keys , and Aarons Rod ; They ope and shut , they bind and loose for God. The chief of these are Watch-men , they have power To mount on high and to ascend the Tower Of this brave Fabrick , and from thence to see Who keeps their ground , and who the straglers be . These have their Trumpet , when they do it sound The Mountains Eccho , yea it shakes the ground . With it they also sound out an Alarm , When they perceive the least mischief or harm Is coming , so they do this House secure There from , or else prepare it to endure Most manfully the Cross , and so attain The Crown which for the Victor doth remain . This Officer is call'd a Steward too , 'Cause with his Masters Cash he has to do , And has Authority it to disburst To those that want , or for that Treasure thirst . The Distributor of the word of Grace He is , and at his Mouth , when he 's in place , They seek the Law , he also bids them do it ; He shews them Sin , and learns them to eschew it ▪ By this example too he shews them how To keep their Garments clean , their knees to bow● Before the King , when he comes into place ; And when they do him supplicate for Grace . Another Badge this Officer doth wear , Is that of Overseer ; because the care Of the Whole House is with him , he 's to see They nothing want , nor yet abused be ●y false Intruders , Doctrines , or ( perchance ) ●y the misplacing of an Ordinance . ●hese also are to see they wander not ●rom Place or Duty , least they get a blot ●o their Profession , or bring some Disease , ●pon the whole , or get a trick to lease , Or Lye unto their God , by doing what ●y Sacred Statutes he commanded not . Call them your Cooks , they 're skill'd in dressing Food , To nourish Weak , and Strong , and cleanse the Blood : They 've Milk for Babes , strong Meat for Men of Age ; Food fit for who are Simple , who are Sage . When the great Pot goes on , as oft it doth , They put not Coloquintida in Broth , As do those Younglings , Fondlings of their skill , Who make not what 's so apt to cure as kill . They are your Sub-Physicians , and know What sickness you are incident unto ; Let them but feel your Pulse , and they will tell You quickly whether you are Sick or Well . Have you the Staggers ? They can help you there Or if the Falling-Sickness , or do fear A Lethergy , a Fever , or the Gout , God blessing of their skill , you need not doub● A cure , for long Experience has made These Officers the Masters of their Trade . Their Physick works by Purge and Vomit too , Fear not , nor full nor fasting but t' will do , Have but a care and see you catch no Cold , And with their Physick then you may be bold . You may them Prophets call , for they can tel● Of things to come , yea , here they do excell . They Prophesie of Mans future event , Whether to Weal or Wo his mind is bent , Yea , so expert are they in their Predictions , Their Arguments so full are of Convictions , That none who hear them , but are forc'd 〈◊〉 say ▪ Wo unto them who wander from the way Art bound for Hell against all wind and weather Or art thou one a going backward thither ? Or dost thou wink because thou wouldst not see Or dost thou sideling go , and wouldst not be Suspected ? Yet these Prophetes can the tell , Which way thou art a going down to Hell. For him that would Eternal Life attain , Yet will not part with all , that Life to gain , But keepeth some thing close , he should forsake , Or slips the time , in which he should awake ; Or saith he lets go all , yet keepeth some Of what will make him lose the world to come . These Prophets can tell such a man his state , And what at last will surely be his fate . If thou art one who tradeth in both ways , God's now , the Devil 's then ; or if delays Thou mak'st of coming to thy God for Life ; Or if thy Light , and Lusts are at a strife About who should be master of thy Soul , And lovest one , the other dost controul ; These Prophets tell thee can , which way thou bendest , On which thou frown'st , to which a hand thou lendest . Art one of those whose fears do go beyond Their faith ? when thou should'st hope , dost thou dispond ? Dost keep thine Eye upon what thou hast done , And yet hast Licence to look on the Sun ? Dost thou so covet more , as not to be Affected with the Grace bestow'd on thee ? Art like to him , that needs must step a Mile At every stride , or think it not worth while To follow Christ ? These Prophets they can tell To cure this thy Disease , and make thee well . This Officer is also call'd a Guide , Nor should the People but keep by his side ; Or tread his Steps in all the paths they walk , By his Example they should Do and Talk. He is to be to them instead of Eyes , He must before them go in any wise ; And he must lead them by the Water-side , This is the work of this our Faithful Guide . Since Snares and Traps , and Grins are for us set Since here 's a Hole , and there is spread a Net ▪ O let no body at my Muse deride , No man can Travel here without a Guide . Here 's Tempting Apples , here are Baited Hooks With Turning , Twisting , Cramping , Tangling Crooks Close by the way ; wo then to them betide , That dares to venture here without a Guide . Here haunt the Fairies with their chanting Voices Fiends like to Angels , to bewitch our choices ; Baits for the Flesh lie here on every side : Who dares set here one foot without a Guide ? Master Delusion dwelleth by our walks , Who with Confusion , Sings and Prays and talks He says the straight Path's his , and ours th●● wide What then can we do here without a Guide ? Let God then give our Leaders always Eyes Yea let him make them Holy , Bold , and Wise And help us fast by them for to abide , And suffer not the Blind to be our Guide . 4. Here are of Rulers , yet another sort , Such as direct our manners to comport With our Professed Faith , that we to view , May let Beholders know that we are new . These are our Conversations to inspect , And us in our employments to direct , That we in Faith and Love do every thing , That reacheth from the Peasant to the King. That there may be no scandal in our ways , Nor yet in our Profession all our days . These should after our Busie-Bodies look , Tale bearers also they have undertook To keep in order , also they must see None that can work among us Idle be , Jarrs Disords , Frauds , with Grievances and wrongs , These they 're to regulate ; to them belongs The Judgment of all matters of this kind , And happy is the House thus Disciplin'd . 5. Another sort of Officers we have Deacons we call them , 'cause their work 's to save And distribute those Crumbs of Charity Unto the Poor , for their Subsistency , That contributed is for their relief , Which of their bus'ness is indeed the chief . These must be Grave , not of a double Tongue , Not given to Wine , not apt to do a Wrong Jus● Unto the Poor , through love to Lucre. In this their Office , Faithful to their Trust The Wife must answer here as Face doth Face ; The Husband , fitness to his work and place , That ground of Scandal or of Jealousie Obstructs not proof that he most zealously Performs his Office well , for then shall he Be bold in Faith , and get a good degree Of Credit with the Church ; yea what is more He shall possess the Blessings of the Poor . His Wisdom teach him will , to find out wh● Is poor of Idleness , and who comes to A low Estate by Sickness , Age , or 'cause The want of Limbs , or Sight , or work it was , That brought them to it ; or such destiny As sometimes maketh low , who once were high ▪ They must remember too that some there ar● Who Halt before they 're Lame , while others car● Not to make known their wants , they 'll rather dye ▪ Then charge the Churches with their Poverty . This done , they must bestow as they see cause ▪ Making the Word , the Rule ; and Want the Law ▪ By which they Act , and then they need not paus● The Table of the Lord he also must Provide for , 't is his Duty and his Trust. The Teacher too should have his Table spread By him , thus should his House be clad and fed ; Thus he serves Tables with the Churches stock , And so becomes a blessing to the flock . 6. I read of Widows also that should be Imployed here for further decency ; I dare not say they are in Office , tho A Service here they are appointed to ; They must be very Aged , Trusty , Meek , Such who have done much good , that do not seek Themselves ; they must be Humble , Pitiful , Or they will make their Service void and null . These are to Teach the Younger Women what Is proper to their Sex and State , what not ; To be discreet , keepers at Home , and Chast ; To love their Husbands , to be Good , shame-Fac'd ; Children to bear , to Love them , and to flye What to the Gospel would be Infamy . I think these to the Sick should look also , A Work unfit for younger Ones to do . Wherefore he saith , The younger Ones refuse ; Perhaps because their weakness would abuse Them , and subject them unto great disgrace , When such a one as Amnon is in place . And since the good Old Woman this must do 'T is fit she should be Fed and Cloathed too , Out of the Deacons Purse , let it so be ; And let this be her Service constantly . IX . The Order and manner of the Government here . AS I have shew'd you who in Office are , So I will tell you how and with what care Those here intrusted with the Government , Keep to the Statutes made to that intent . By Rules Divine this House is Governed ; Not Sanguinary ones , nor taught nor fed By Humane Precepts : for the Scripture saith , The Word 's our ghostly Food ; Food for our Faith. Nor are all forced to the same degree In things Divine , tho all exhorted be To the most absolute proficiency That Law or Duty can to them discry . Alas here 's Children , here are great with Young ; Here are the Sick and Weak , as well as Strong . Here are the Cedar , Shrub , and bruised Reed ; Yea , here are such who wounded are , and bleed . As here are some who in their Grammar be , So here are others in their A B C. Some apt to Teach , and others hard to Learn ; Some far off , others can scarce discern That which is set before them in the Glass ; Others forgetful are , and so let pass , Or slip out of their mind what they did hear But now , so great our differences appear Wherefore our Jacobs must have special care They drive their Flocks , but as their Flocks can bare ; For if they be o're driven , presently They will be Sick , or cast their Young , or dye . The Laws therefore are more and less of force , According as they bring us to the Source , Or Head , or Fountain ; or are more remote To what at first we should our selves devote . Be we then wise in handling of the Laws , Not making a confused noise like Daws In Chambers , yea let us seek to excell , To each mans profit ; this is ruling well . With Fundamentals then let us begin , For they strike at the very root of Sin : So the Foundation being strongly laid , Let us go on , as the wise Builder said . For I don't mean , we should at all disdain Those that are less , we always should maintain That due respect to either which is meet ; This is the way to fit at Jesus Feet . Repent I must , or I am cast away ; Believe I must ; or nothing I Obey : Love God I must , or nothing I can do , That 's worth so much as loosing of my Shoo● If I do not bear after Christ , my Cross ; If Love to Holiness is at a loss ; If I my Lusts seek not to mortifie ; If to my self , my Flesh , I do not dye ; What Law , should I observ 't , can do me good ? In little Duties Life hath never stood . One Reads , he Prays , he Catechises too ; But doth he nothing else , what doth he do ? I Read to know my Duty , I do pray To God to help me do it day by day ; If this be not my end in what I do , I am a Sot , an Hypocrite also . I am Baptiz'd , what then ? unless I dye To Sin , I cover Folly with a Lye. At the Lords Table , I do eat ; what tho ? There some have eat their own Damnation too . I will suppose , I Hear , I Sing , I Pray , And that I am Baptiz'd without delay , I will suppose I do much knowledge get , And will also suppose that I am fit To be a Preacher , yet nought profits me If to the first , poor I a stranger be : They are more weighty therefore ; in compare , These unto them , but Mint and Annis are . Not that I would the least of Duty slight , Because the least Command of Divine Right Requires that I my self subject thereto , Wilful Resisters do them selves undo . But let 's keep order , let the first be first ; Repent , Believe and Love ; and then , I trust I have that Right which is Divine , to all That is enjoyned , be they great or small . Only I must as cautionary speak , In one word more , a little to the Weak ; Thou must not suffer men so to enclose Thee in their Judgments , as to discompose Thee in that Faith and Peace thou hast with him ; This would be like the losing of a Limb ; Or like to him who thinks he doth not well , Unless he lose the Kernel for the Shell . Thou art no Captive , but a Child and Free ; Thou wast not made for Laws , but Laws for thee ; And thou must use them as thy light will bear it They that say otherwise , do rend and tear it ; More like to wicked Tyrants , who are cruel , And add unto a little Fire , more Fuel ▪ But those who are True Shepherds of the Sheep , To quench such burnings would most gladly Weep . But I am yet but upon Generals ; Particulars our Legislator calls For at our Hands , and that in order too Consummate what we have begun to do . 1. My Brother I must Love , in very deed . I 'm taught of God to do it : let me heed This Divine Duty , and perform it well , Who loves his Brother , God in him doth dwell ; The argument which on me this imposes , ●mells like to Oyntment , or the Sweetest Roses . ●hall God Love , shall he keep his Faith to me ? And shall not I ? shall I unfaithful be ? Shall God love me a Sinner ? and shall I Not love a Saint ? Yea shall my JESUS dye To reconcile me to my God ? and shall ● hate his Child , nor hear his wants that call For my little Assisting of him ? sie On such a spirit , on such cruelty ; Fie on the thought that would me alienate , Or tempt me my worst Enemy to hate . 2. He that dwells here , must also be a sharer In others griefs ; must be a burden-bearer Among his Brethren , or he cannot do That which the blessed Gospel calls him to . In order hereunto , Humility Must be put on ( it is our Livery ) We must be clothed with it , if we will The Law Obey , our Masters mind fulfil . If this be so , then what should they do here , Who in their Antick pranks of Pride appear . Let lofty Men among you bear no sway , The Lord beholds the Proud Man far away . It is not fit that he inhabits there , Where humbleness of mind should have the chair . Can Pride be where a Soul for Mercy craves ? Shall Pride be found among Redeemed Slaves ? Shall he who Mercy from the Gallows brought , Look High or Strut , or entertain a thought That tends to tempt him to forget that fate , To which for Sin he destin'd was of late , And could not then at all deliver'd be , But by anothers Death and Misery ? Pride is the unbecoming'st thing of all : Besides , 't is the fore runner of a fall . He that is Proud , soon in the dirt will lye , But Honour followeth Humility . Let each then count his Brother as his bettter , Let each esteem himself anothers Debtor , Christ bids us learn of him humble to be , Profession's Beauty is Humility . 3. Forgive is here another Statute Law ; To be revenged , is not worth a Straw ; He that forgives shall also be forgiven , Who doth not so , must lose his part in Heaven ; ●or must thou weary of this Duty be , Cause God's not weary of Forgiving thee . Thou livest by Forgiveness , should a stop Be put thereto one moment , thou wouldst drop ●nto the Mouth of Hell. Then let this move Thee thy dear Brother to forgive in Love. And we are bid in our forgivenesses To do as God doth in forgiving his . If any has a quarrel against any , ( As quarrels we have oft against a many ) Why then , as God , for Christs sake pardons you , For Christs sake , pardon thou thy Brother too . We say , What freely comes , doth freely go ; Then let all our forgivenesses be so . ●'m sure God heartily forgiveth thee , My loving Brother , prethee forgive me ; But then in thy forgiveness be upright ; Do 't with thy Heart , or thou' rt an Hypocrite . 4. As we forgive , so we must watch and pray For Enemies we have , that night and day , Should we not watch , would soon our Grace● spoile● Should we not pray , would our poor Souls defile● Without a watch , resist a Foe who can ? Who prays not , is not like to play the man ; Complain that he is overcome , he may ; But who would win the Field , must Watch and Pray ▪ Who watches , should know who and who 's together Know we not Friends from Foes , how know we whether ▪ Of them to Fight , or which to entertain ? Some have instead of Foes , Familiars slain : Sometimes a Lust will get into the place , Or Work , or Office , of some worthy grace ; Till it has brought our Souls to great decay . Unless we diligently Watch and Pray , Our Pride will our Humility precede ; By th' Nose , our Unbelief our Faith will lead . Self-love will be where Self-Denyal should ; And Passion heat , what Patience sometime coold : And thus it will be with us Night and Day Unless we diligently Watch and Pray . Besides what these Domesticks do , there are Abroad such Foes as wait us to ensnare ; Yea , they against us stand in Battle-'ray , And will us spoil , unless we Watch and Pray . There is the World with all its Vanities , There is the Devil with a thousand Lyes ; There are False Brethren with their fair Colusions Also False Doctrines with their strong delusions ; These will us take , yea carry us away , From what is Good , unless we Watch and Pray . Long Life to many , is a fearful Snare ; Of Sudden Death we also need beware ; The Smiles and Frowns of men , Temptations be ; And there 's a Bait in all we hear or see : Let them who can to any shew a way , How they should live , that cannot Watch and Pray . Nor is 't enough to keep all well within , Nor yet to keep all out that would be Sin , If entertain'd ; I must my self concern With my dear Brother , as I do discern Him tempted , or a wandring from the way ; Else as I should , I do not Watch and Pray . Pray then and watch , be thou no drowzy sleeper , Grudge , nor refuse to be thy Brothers keeper . Seest thou thy Brothers Graces at an Ebb ? Is his heel taken in the Spiders Web ? Pray for thy Brother , if that will not do , To him , and warn him of the present Woe That is upon him , if he shall thee hear , Thou wilt a Saviour to him appear . 5. Sincerity , to that we are enjoyn'd ; For I do in our blessed Law-book find , That Duties , how well done so e'er they seem , With our great God , are but of small esteem , If not sincerely done ; then have a care , For Hypocrites are hateful every where . Things we may do , yea , and may let men see Us do them too , design but honestly ; Vain-gloriously let us not seek for praise , Vain-glory's nothing worth in Gospel days . Sincerity seeks not an open place To do , tho it does all with open face ; It loves no guises , nor disfigurations , 'T is plain , 't is simple , hates Equivocations . Sincerity's that Grace by which we poyse , And keep our Duties even : nor but toys Are all we do , if no Sincerity Attend our works , lift it up ne'er so high . Sincerity makes Heav'n upon us smile , Lo , here 's a man in whom there is no guile ! Nathaniel , an Israelite indeed ! With Duties he sincerely doth proceed ; Under the Figg-tree Heav'n saw him at Prayer , There is but few do their Devotions there . Sincerity ! Grace is thereto entail'd , The man that was sincere , God never fail'd ; One Tear that falleth from Sincerity , Is worth ten thousand from Hypocrisy . 6. Meekness is also here impos'd by Law , A Froward Spririt is not worth a straw . A froward Spirit is a bane to rest , They find it so , who lodge it in their Breast . A froward Spirit suits with Self-denial , With taking up the Cross , and ev'ry Tryal , As Cats and Dogs , together by the Ears ; As scornful men do suit with Frumps and Jears . Meek as a Lamb , mute as a Fish , is brave ; When Anger boyls , and Passions vent do crave . The meek God will in Paths of Judgment guide , Good shall the meek eat , and be satisfi'd ; The Lord will lift the meek to highest Station , Will Beautify the meek with his Salvation : The meek are blest , the Earth they shall inheri● The meek is better than the proud in Spirit . Meekness will make you quiet , hardy , stron● To bear a Burden , and to put up Wrong . Meekness , tho divers troubles you are in , Will bridle Passion , be a curb to Sin. Thus God sets forth the meek before our eyes A meek and quiet Spirit God doth prize . 7. Temp'rance also is on this House impose● And whoso has it not , is greatly nosed By standers by , for greedy lustful men ; Nor can all we can say , excuse us ; when Intemp'rance any where to them shall be Apparent ; tho we other Vices flee . Temperance , the Mother is , of Moderation , The Beauty also of our Conversation . Temperance will our affections moderate , And keep us from being inordinate In our Embraces , or in our Salutes Of what we have , also in our pursuites Of more , and in a Sedate settlement Of mind , will make 's in all states be content ; Nor want we here an argument to prove , That who inordinate is , in his love Of Worldly things , doth better things defy , ●nd slight Salvation for the Butter-fly . What argument can any man produce , Why we should be intemperate in the use ●f any Worldly good ? Do we not see That all these things from us a fleeting be ? What can we hold ? What can we keep from flying ●rom us ? Is not each thing we have a dying ? My House , my Wife , my Child , they all grow old , ●or am I e'er the younger for my Gold ; ●ere's none ahiding , all things fade away , ●oor I at best , am but a Clod of Clay . If that be true , Man doth not live by Bread , ●e that has nothing else , must needs be dead ; ●ake Bread for what can in this world be found , ●et all that therein is , is but a sound ; ●n empty sound , there is no life at all , ● cannot save a Sparrow from her fall . Let us then use this World as we are bid ; And as in Olden Times , the Godly did . Who buy , should be , as if they did possess None of their purchase , nor themselves did bless In what they have ; And he that doth rejoyce In what he hath , should rather out of choice , Withdraw his mind from what he hath below , And set his Heart on whether he must go . For those that weep under their heavy Crosses , Or that are broken with the Sence of Losses , Let them remember , all things here are fading , And , as to Nature , of a Self-degrading And wasting temper ; Yea , both we and they Shall waste , and waste , until we waste away : Let Temperance then , with Moderation be As bounds to our Affections , when we see , Or feel , or taste , or any ways enjoy Things pleasing to the Flesh , lest we destroy Our selves therewith , or bring our selves thereby To Surfeits , Guilt , or Satans Slavery . 8. Patience , another Duty , as we find In Holy Writ , is on this house enjoyn'd ; Her State , while here , is such , that she must have This Grace abounding in her , or a slave She 'll quickly be unto their lusts and will , That seek the mind of Satan to fulfil . He who must bear all wrongs without resistance , And that with gladness to , must have assistance Continually from Patience thereunto , Or he will find such work too hard to do . Who meets with Taunts , with Mocks , with Flouts and Squibs , With Raileries , Reproaches , Checks and Snibs ; Yea , he who for well-doing is abused , Rob'd , Spoil'd , and Goal'd , and every way misused ; Has he not Patience , soon will be offended , Yea his Profession too will soon be ended . A Christian for Religion must not fight , But put up wrongs , though he be in the right ; He must be merciful , loving and meek , When they smite one , must turn the t'other Cheek . He must not render Railing for Reviling , Nor murmur when he sees himself a spoiling ; When they shall Curse , he must be sure to Bless , And thus with Patience must his Soul possess . I doubt our framper'd Christians will not down With what I say , yet I dare Pawn my Gown , Do but compare my Notes with Sacred-story , And you will find , Patience the way to Glory . Patience under the Cross , a Duty is , Whoso possesses it , belongs to Bliss ; If it its present work accomplisheth ; If it holds out , and still abideth with The Truth ; then may we look for that reward , Promised at the coming of the Lord. 9. To entertain Good Men let 's not forget Some by so doing have had benefit ; Yea for to Recompence this act of theirs , Angels have lodged with them unawares . Yea to encourage such a work as this , The Lord himselfe makes it a note of his , When Hungry or when Thirsty I have been , Or when a Stranger , you did take me in . Strangers should not to Strangers but be kind , Specially if conferring Notes , they find Themselves , tho Strangers here , one Brotherhood , And Heirs , joynt Heirs , of Everlasting Good ; These should , as Mothers Sons , when they do meet , In a strange Countrey , one another greet With welcom ; come in ; Brother , how dost do ? Whether art wandring ? Prethee let me know Thy state ? Do'st want or Meat , or Drink , or Cloth ? Art weary ? Let me wash thy Feet , I 'm loth Thou shouldst depart , abide with me all Night , Pursue thy Journey with the Morning Light. X. The way of reducing what 's amiss , into Order here . ALtho this House thus honourable is , Yet 't is not Sinless , many things amiss Do happen here , wherefore them to redress , We must keep to our Rules of Righteousness ; Nor must we think it strange , if Sin shall be Where Vertue is ; do'nt not all men plainly see That in the holy Temple there was dust , That to our very Gold , there cleaveth rust ? In Abrahams Family , was a Derider I' th' Palace of a King , will be the Spider . Who saith , We have no Sin , doth also say We have no need at all to watch and pray ; To live by Faith , the Flesh to Mortify , Or of more of the Spirit , to Sanctify Our Nature : All this wholly needless is With him , who as to this , has nought amiss . But we confess , 'cause we would not be Liers , That we still feel the motions and desires Of Sin within us , and should fall away , Did not Christ intercede , and for us pray . We therefore do conclude that Sin is here , But that it may not to our shame appear , We have our Rules , thereby with it to deal , And Plaisters too , our deadly Wounds to heal . And seeing Idleness gives great occasions To 'th Flesh , to make it's rude and bold invasisions Upon good Orders , 't is ordain'd we see , That none dwell here , but such as workers be ; So plain's the Law for this , and so compleat , It bids who will not work , forbear to eat ; Let then each one , be diligent to do What Grace or Nature doth oblige them to . Who have no need to work for Meat or Cloath , Should work for those that want . Not that the Sloath Of Idleness should be encouraged , But that those , poor indeed , be Clad and Fed. Dorcas did thus , and 't is to sacred Story Committed , for her praise and lasting Glory . This House then is no Nurse to Idleness ; Fig-Trees are here to keep , and Vines to dress ; Here 's work for all ; yea work that must be done ; Yet work , like that , to playing in the Sun ; The Toyl's a pleasure , and the Labour sweet , Like that of David's Dancing in the street : The work is short , the wages is for ever , The work like me , the wages like the Giver . No Drone must hide himself under those Eaves ; Who sows not , will in Harvest Reap no Sheaves : The sloathful man himself , may plainly see , The Honey's gotten by the working Bee. But here 's no work for Life , that 's freely given ; Meat , Drink , and Cloth , and Life , we have from Heaven ; Work 's here enjoyned , 'cause it is a pleasure , ●ice to suppress , and augment Heavenly Treasure ; Moreover , 't is to shew , if men profess The Faith , and yet abide in Idleness , Their Faith is vain , no man can ever prove Hee 's right , but by the Faith that works by love . If this good Counsel is by thee rejected ; If work and labour is by thee neglected ; If thou , like David , lollest on thy Bed ; Or art like to a Horse , pamper'd and fed With what will fire thy Lusts , and so lays Snares For thine own Soul , when thou should be i' th' Wars : Then take what follows , Sin must be detected , And thou , without Repentance , quite rejected . This is the House of God , his Dwelling-place , 'T is here that we behold his lovely Face ; But if it should polluted be with Sin , And so abide , he quickly will begin To leave it desolate , and then wo to it , Sin and his Absence quickly will undo it . And since Sin is , of things the worst of all , And watcheth like a Serpent on a Wall ; Or flyeth like an Eagle in the Air , Or runs as desperate Ships , void of all care ; Or ( as great Solomon hath wisely said ) Is as the way of Wantons with a Maid , Who tick , and toy , and with a tempting giggle Provoke to lust , and by degrees , so wriggle Them into their affections , that they go The way to death , so do themselves undo : As it is said , This mischief to prevent , Let all men watch , yea , and be diligent Observers of its motions , and then flie , This is the way to live , and not to die . ☞ He that would never fall , must never slip , Who would obey the Call , must fear the Whip . God would also that every stander by , That in the Grass doth see the Adder lie , Should cry as he did , Death is in the Pot , That many by its Poyson , perish not . But if that beastly thing shall hold its hold , And make the man possessed basely bold In pleading for it , or shall it deny , Or it shall seek to cover with a lie ; Then take more aid , and make a fresh assault , At it again , diminish not the fault , But charge it home . If yet he will not fear , But still unto his wickedness adhere , Then tell the house thereof . But if he still Persist in his abomination will , Then fly him , 'cause he is a leaprous man , Count him with Heathens , and the Publican . But if he falls before thee at the first , Then be thou to him , faithful , loving , just , Forgive his sin , tell it not to a Brother , Lest thou thy self be serv'd so by another . If he falls not , but in the second charge ; Spread not his wickedness abroad at large . But , if thou think his sorrow to be sound , Forgive his sin , and hide it under ground . If he shall stand the first and second shot ? If he before the Church , repenteth not ? Deal with him as the matter shall require , Let not the House for him be set on fire . If after all , he shall repent and turn To God , and you , you must not let him burn For ever under sence of sin and shame , You must his sin forgive in Christ his name . Confirm your love to him in Christ , you must By all such ways as honest are , and just . Shy be not of him , carry 't not alooff , But rather give him of your love such proof , ●hat he may gather thence , ye do believe ●o mercy Christ again doth him receive . Two things , monish you , as to this , I would ; The first , to shew the Church wherein she should ●n all her actions so her self behave , As to convince the faulty , she would save His soul : and that 't is for this very thing , ●he doth him unto open Judgment bring . Then would I shew the Person they reject , What will , without repentance , be th' effect Of this tremendous Censure , so conclude ; Leaving my Judgment to the multitude Of those who sober and judicious be , Begging of each of them a Prayer for me . 1. This House in order to this work must be Affected with the sin and misery , Of this poor Creature , yea , must mourn and weep , To think such Tares in your neglect , or sleep , Should spring up here , nor must they once invent To think , till he 's cast out , you 'r innocent . 2. Thus Leven , the whole lump has levene Israel was guilty of what Achan did ; And so must stand , until they purged are , Till Achan doth , for sin , his burden bear . The reason is , Achan a Member was Of that great Body , and by Natures Laws The Hand , Foot , Eye , Tongue , Ear , or one● the●● May taint the whole with Achans foul Disea●● The Church must too be sensible of this , Some leprous stones , make all the House ami●● And as the Stones must thence removed be , In order to the Houses Sanctity ; So it must purged be ( in any wise ) Before 't is counted clean ( by Sacrifice . ) 3. Next have a care , lest sin , which y●● should purg●● Becomes not unto you a further scourge ; The which it will , if such shall Judges be , Which from its Spots and Freckles are n●● fre●● Pluck thou the beam first out of thine own ey●● Else the Condemned will thee vilifie ; ●●d say , Let not the Pot , the Kettle judge ; ● otherwise , it will beget a grudge , ● great one 'twixt the Church and him that sinned , ●or by such means , can ever such be winned 〈◊〉 a renew'd imbrace of holiness , ●●re like be tempted further to transgress . 4. Again , let those that loud against it cry , ●●e they don't entertain it inwardly ; ●●n , like to Pitch , will to the fingers cleave . ●●ok to it then , let none himself deceive ; ●●is catching , make resistances afresh , ●●hor the Garment spotted by the Flesh. ●● Some at the dimness of the Candle puff , ●ho yet can daub theer Fingers with the snuff . 5. Beware likewise , lest rancor should appear ●gainst the person , do all in things fear ; ●wail the man , while you abhor his sin ; ●●ty his Soul ; the flesh you still are in ; ●hy self consider , thou maist tempted be ; ●ast thou no pity , who will pity thee ? 6. See that the ground be good on whi●● you g●● Sin , but not Vertue , shew dislike unto . Take heed of hypocritical intentions , And quarrel not at various Apprehensions About some smaller matter , lest it breed Needless debates , and lest that filthy seed Contention , should o're run your holy ground , And lest not Love , but Nettles there are found . 7. You must likewise allow each man h●● grain●● For that none perfect is , sin yet remains , And humane frailties do attend the best ; To bear and forbear here , will tend to rest . Vain janglings , jarrs , and strifes will there abound Where Moles are Mountains made , or fault i● found With every little , trivial , petty thing ; This Spirit snibb , or 't will much mischief brin●● Into this House , and 't is for want of love , 'T is entertain'd , it is not of the Dove . ☞ 8. For those that have private opinions too ●●e must make room , or shall the Church undo ; ●●ovided they be such as do'nt impair ●●ith , Holiness , nor with good Conscience jarr ; ●●ovided also those that hold them shall ●●ch Faith hold to themselves , and not let fall ●heir fruitless Notions in their Brothers way , 〈◊〉 thus , and Faith and Love will not decay . 9. We must also in these our dealings shew ●e put a difference 'twixt those sins that do ●ash with the Light of Nature , and what we ●erceive against the Faith of Christ to be ; ●hose against Nature , Nature will detect ; ●hose against Faith , Faith from them must direct ●he Judgment , Conscience , Vnderstanding too , ●r there will be no cure , what ere you do . ●hen men are catcht in immoralities , ●ature will start , the Conscience will arise ●o Judgment ; and if impudence doth recoil , ●et guilt and self-condemnings will imbroyl ●he wretch concern'd , in such unquietness ●r shame , as will induce him to confess ●is fault , and pardon crave of God and Man , ●uch men with ease therefore we Conquer can . But 't is not thus with such as swerve in Faith , With them , who , as our wise Apostle saith , Entangled are at un-a-wares , with those Cunning to trap , to snare , and to impose By falcifyings , their prevarications : No , these are slyly taken from their stations , Unknown to Nature ; yea , in judgment they Think they have well done to forsake the wa●● Their Understanding , and their Judgment too Doth like , or well approve of what they do . These are ( poor souls ) beyond their Art an● Skil●● Ta'en Captive by the Devil , at his will. Here therefore you must patience exercise , And suffer long , ye must not tyranize It over such , but must all meekness shew ; Still droping of good Doctrine as the Dew , Against their Error ; so its churlishness You Conquer will , and may their fault redress . The reason why we must not exercise That roughness here , as where Conviction lie● In Nature , is because those thus ensnar'd , Want Natures light and help to be repair'd . A Spirit hath them taken , they are gone , Delusions supernat'ral they are on The Wing of ; They are out o' th reach of Man ; Nothing but God , and Gospel reach them can . Now since we cannot give these people eyes , Nor regulate their Judgment : wherein lies Our work with them , if not , as has been said , In exercising patience ? While displaid The holy word before their faces is , By which alone they must see what 's amiss With their poor souls , and so convert again , To him with whom Salvation doth remain . Obj. But they are turbulent , they would confound The truth , and all in their perdition dround . Ans. If turbulent and mischievous they are , Imposing their Opinions without care Who they offend , or do destroy thereby , Then must the Church deal with them presently , Lest tainted be the whole with their delusion , And brought into disorder and confusion . XI . The present Condition of those thus dealt with . THE man that worthily rejected is , And cast out of this House , his part in Bliss Is lost for ever , turns he not again , True Faith and Holiness to entertain . Nor is it boot , for who are thus cast out , Themselves to flatter , or to go about To shift the Censure , nothing here will do , Except a new Conversion thou come to . He that is bound on Earth , is bound in Heaven , Nor is his loosing , but the sin forgiven ; Repentance too , forgiveness must precede , Or thou must still abide among the dead . XII . An Expostulation with such to return . ☞ O Shame ! Is 't not a shame for men to be For sin , spu'd out from good Society ! For man Enlightened to be so base ! To turn his back upon the God of Grace ! For one who for his sins has mourn'd , and cry'd ! To flight him , who for sin hath bled and dy'd ! What fool would sell his part in Paradise ! That has a Soul , and that of such a price ! What parallel can sute with such so well , As those , for sin , cast down from Heaven to Hell. But let me tell thee here is aggravation ; The Angels , tho they did fall from their station Had not the caution thou hast had ; they fell : This thou hast seen ; and seeing , didst rebel . One would a thought , the noyse of this their Fall A warning , yea , a warning , and a call Should unto thee have been , to have a care Of falling too : O how then didst thou dare , Since God did not spare them , thus to presume To tempt him in his wrath , thee to consume . Nor did the Angels from a Jesus fall , Redeem'd they were not from a state of thrall ; But thou ! as one Redeem'd , and that by Blood , Redemption hast despised ; and the Mud Or Mire of thine own filth again imbracest ; A dying bleeding Jesus thou disgracest ! What wilt thou do ? see'st not how thou hast trod Under thy foot , the very Son of God ? O fearful hand of God! And fearful will Thy Doom be , when his wrath thy soul shall kill . Yea , with a signal these must hear their sin , ☞ This dirty Sow from Mire has washed been ; Yet there did wallow , after washt she was ; So to procure a lust , obtain'd this loss . O shame ! is 't not a shame for man to be , So much averse to his felicity , That none can make him leave to play the fool , Till to the Devil he be put to School , To learn his own Salvation to prize ? O Fool ! must now the Devil make thee wise ? O Sot ! that will in wickedness remain , Unless the Devil drives thee back again . Hast quite forgot how thou wast wont to pray , And cry out for forgiveness night and day ? Or dost thou count they were but painted fears Which from thine Eyes did squeeze so many Tears ? Remember man , thy Prayers and Tears will cry Thee down to Hell , for thine Apostacy . Who will not have what he has Prayed for , Must die the death , his Prayers shall him abhor . Hast thou forgotten that most solemn Vow Thou mad'st to God , when thou didst crave he bow His Ear unto thee would , and give thee Grace , And would thee also in his Arms embrace ? That Vow , I say , whereby thou then didst bind Thy self to him , that now thy roving mind Recoile against him should , and fling away From him , and his commandments disobey . What has he done ? wherein has he offended ? Thou actest now , as if thou wast intended To prove him guilty of Unrighteousness , Of breach of Promise , or that from distress He could , or would not save thee , or that thou Hast found a better good then he ; but how Thou wilt come off , or how thou wilt excuse Thy self , cause thou art gone , and did refuse To wait upon him , that consider well ; Thou art as yet alive , on this side Hell. Is 't not a shame , a stinking shame to be Cast forth Gods Vineyard as a barren Tree ? To be thrown o'er the Pales , and there to lie ? Or be pickt up by 'th' next that passeth by ? Well , thou hast turn'd away , return again ; Bethink thy self , thy foot from Sin refrain ; Heark ! thou art call'd upon , stop not thine ear : Return backslding Children , come , draw near Unto your God ; repent , and he will heal Your base backslidings , to you will reveal That Grace and Peace which with him doth remain , For them that turn away , and turn again . Take with thee words , come to the Throne of Grace , There supplicate thy God , and seek his Face ; Like to the Prodigal , confess thy Sin , Tell him where , and how vitious thou hast been : ☞ Suppose he shall against thee shut thee door , Knock thou the louder , and cry out the more ; What if he makes thee there to stand a while ? Or makes as if he would not reconcile To thee again ? Yet take thee no denyal , Count all such carriages but as a tryal , Whether thou art in earnest in thy sute , As one truly forlorn and destitute ; But hide thou nought of all that thou hast done , Open thy Bosom , make confession Of all thy Wickedness , tell every whit ; Hast thou a secret Sin ? do'nt cover it ; Confess , thy self judge , if thou wouldst not die ; Who doth himself judge ; God doth Justifie . To Sin , and stand in 't , is the highest evil ; This makes a man most like unto the Devil ; This bids Defiance unto God and Grace , This man resists him , spitteth in his Face ; Scorns at his Justice , mocketh at his Power , Tempts him , provokes him , grieves him every hour ; When he ariseth , he will recompence This sturdy Rebel for 's impenitence : Be not inccorrigible then , come back again , There 's hope , beg mercy while life doth remain . Obj. But I fear I am lost and cast away , Sentence is past , and who reverse it may ? Ans. The Sentence past , admitteth of Reprieve , Yea , of a Pardon , canst thou but believe . Turn again Sinner , never make a doubt ; Come , the Lord Jesus will not cast thee out . ERRATA . PAge 15. line 6. for Anp , read And. P. 17. l. 4. for When , read Where . P. 21. l. 24. for the , read thee . P. 24. l. 18. for Disords , read Discords . FINIS . ADVERTISEMENT . THere is lately Published a new Book , written by John Bunyan , the Author hereof , Entituled , Good News for the Vilest of Men ; Or , A Help for Despairing Souls : Being a Discourse upon Luke 24.47 . the latter part of the Verse : Shewing , That Jesus Christ would have Mercy in the first place offered to the Biggest Sinners . Printted and are to be sold by George Larkin , at the Two-Swans without Bishopsgate : And by most Booksellers . 1688. Notes, typically marginal, from the original text Notes for div A30139-e160 1 Cor. 3.9 . Isa. 8.14 . Rom. 16.25 . Ephes. 4.11 , 12 , 16. Colos. 2 ▪ 2.19 . Levit. 14.42 . Acts ●3 . 48 . Ephes 2.19 , 20 , 21 , 22. Mat. 21.13 . Psalm 27 4. Isa. 54.11 , 12. 2 Chron. 11. 1 King 6.35 . Psalm 45.13 , 14 : Rom. 1.17 . Heb. 13.10 , 15. Tit. 3.5 . 1 Pet. 2.9 . 1 Cor. 6.4 . Rev. 16.17 . Cant. 1.4 . Chap. 7.5 . 2 Chron. 9.11 . Cant. 2.4 . Mat. 16.18 . Luke 6.48 . Isa. 28.16 . Zech. 2.5 . Chap. 9.8 . Exod. 20.24 . Rev. 21.12 . Psalm 46.1.5 . Psalm 48.3 . Psalm 113 ▪ 7. Ezek. 47.1 . Solom . 1.7.12.13 . Song 4.12.13.14.15.16 . Psalm 125.2 . Song 2.1 . Vers. 11 , 12. Psalm 48.2 . Heb. 13.2 . Gen. 28.17 . Luk. 14.23 . 1 Tim. 1.15 . 1 Cor. 6.9 , 10. Ezek. 34.16 . Luke 14.21 . Mark 16.9 . 1 Sam. 22.2 . Luke 7.41 , 42. Acts 16.30 , 31 , 32. Luke 15. 1 Sam. 12 and 13 Chapters Luke 22.61 . Jonah 1. 2 Chron. 33. Jer. 3.1 , 2 , 3 , 4 , 5 , 6 , Rom. 10.21 . Acts 9.26 , 27. Revel . 21.27 . Chap. 22.14 , 15. Heb. 3.6 . Rev. 1.12 , 13 , 14 , 15 , 16 , 17 , Rev. 19.13 . Chap. 1.18 . Luke 10.33.34.35 . Mat. 8 17. Luk. 22.31.32 . Song . 1.1 , 2 , 3. Chap 5.10 , 11 , 12 , 13 , 14 , 15 , 16. Gen. 1.1 , 2 , 3. Job 26.13 . Acts 2.1 , 2 , 3 , 4. Ephes. 1.18 , 19 , 20. Mark 13.11 . John 16.13 . 1 Cor. 14.2 . Rom. 5.5 . Chap. 8.26 , 27.2 Cor. 3.4 . Ezek. 16.10 , 11 , 12 , 13 , 14. Rom. 15.13 . 1 Cor. 6.11 . Isa. 4.4 . Colos. 4.6 . Revel . 1.20 . Mat. 16.19 . Ezek. 33.3 , 4 , 5 , 6. 1 Cor. 4.1 . 1 Pet. 4.10 . Luke 12.42 . Tit. 1.7 Acts 20.28 . Luke 12.42 . 2 King 4.38 , 39 , 40. Mat. 10.8 . Heb. 9.14 . 2 Pet. 2.22 . Acts 15.32 . 1 Cor. 14.31 . Acts 8.20 , 21 , 22. 2 Tim. 3.6 . Tit. 1.16 . Luke 22.32 . Song . 1.4 . Luke 1.79 . Psal. 78.72 . Mat. 23.16 , 24. Rom. 12.8 . 1 Cor. 12 , 28. 1 Tim. 5.17 . 1 Thes. 5.12 , 13.14 . 1 Cor 6.4 . Acts 6.1 , 2 , 3 , 4 , 5 , 6. 2 Tim. 3.8 . Acts 6.1 ; ● , 3. 1 Tim 5.9 . Tit. 2.3.4.5 . 1 Tim. 5.11 . 2 Sam. 13.6 , 7 , 8 , 9 , 10 , 11 , 12 , 13 , 14. 1 Tim. 5.16 . Mat. 28.18 , 19 , 20. Luk. 10.54 , 55 , 56. Colos. 2.20 , 21 , 22. Philip. 3.17 . 1 John 2.1 , 2 , 3 , 4 , 5 , 6. Ephes. 3.18 . Heb. 5.12 , 13. Isa. 40.11 . Gen. 33 13. 1 Cor. 14.12 . 26. Heb. 6.1 , 2 , 3. Mat. 28.19 , 20. Luk. 13.1.2 , 3. Mar. 16.16 . Luk. 14. 27 Heb. 12.14 . John. 5.39 . Luk. 20.47 . Mat. 6.5 . Acts 8.13.23 . 1 Cor. 11.29 . Chap. 13.1 , 2 , 3 , 4. Mat. 23.23 ●ohn 15.17 . 1 Thes. 4.9 . 1 John 4.16 . Psal. 4.33 . John 15.17 . 1 Thes. 4.9 . 1 John 4.16 . ● Psalm . 133. 1 John 4.20.21 . Mat. 5.43 , 44 , 45 , 46 , 47 , 48. Rom. 12.15 . Gal. 6.2 . Pet. 5.5 . Psal. 138.6 . Luke 18 13 , Isa 45.14 . Isa 53.5 . Prov. 16.18 . Mat. 11.29 . Ephes. 4 32. Mat. 18.34 , 35. Chap. 6.15 . Chap. 18.22 . Eph. 4.32 . Mat. 18.34 , 35. Chap. 6.15 . Chap. 18. Mat. 18.32 , 33. 2 Cor. 2.10 . Jer. 32.41 . Matt. 18.35 . Mat. 26.41 . 1 Cor. 16.13 . Ephes. 6.13 , 14 , 15 , 16 , 17 , 18. 1 Pet. 5.8 , 9. Heb. 12.15 . Luk. 21.34 , 35. Heb. 3.12 , 13. Acts 20.30 , 31. 1 Thes. 5.6 . 2 Tim 4.5 . 1 Pet. 4.7 . Luk. 8.14 . 1 Pet. 5.8 . Acts 20.30 , 31. Heb. 12.15 . Gen. 4.9 . 1 Thes. 5.14 . Jam. 5.20 . Jos. 24.14 . Matt. 23. 2 Cor. 1.12 . Chap. 2.17 . Chap. 8.8 . 1 Pet. 2.1 , 2. Phil. 1.10 . John. 1.47 , 48 , 49. Ephes. 6.24 . Job 5.13 . Prov. 2.12 . Chap. 16.28 . Chap. 1● 20. Chap. 22. 5. Col. 3.12 . Ephes. 4. 1 Tim. 6.11 . Tit. 3.2 . Psal. 25.9 . Psa● 22.26 . Psal. 147.6 . Psal. 149.4 . Psal. 3● 11. Isa. 29.19 . 1 Pet. 3.4 . ● Pet. 1.6 . Phil. 3.18 , 19. 1 Cor. 9.25 . Phil. 4.11 , 12 , 13. Prov. 23.5 . ●a . 28.1 , 4. Jam. 1.11 . 1 John. 2.17 . Gen. 18.17 . Deut. 8.3 . 1 Cor. 7.29 , 30 , 31. Col. 3 , 1 , 2. Gen. 3.19 . Luke . 21.34 . Jam. 5.7 , 8. Rom. 12.12 . Heb. 6.15 . Rev. 13.10 . Chap. 14.12 . 2 Cor. 6.4 , 5 , 6 , 7 , 8. 1 Cor. 4.12 , 13. Mat. 13.21 . Matt. 5.38 , 39 , 40 , 41. 1 Pet. 3.8 , 9. Joh. 18.10 , 11. Heb. 6.15 . Luke 21.19 . Jam. 1.3 , 4. Jam. 5.7 , 9. Heb. 13.1 , 2. Mat. 25.35 , 36 , 37 , 38 , 39 , 40 Judg. 16.16 , 17 , 18 , 19 , 20 , 21. 2 Chron. 29.16 , 17. Gen. 21.9 . Prov. 30.28 . 1 John 1.8 , 10. Luke 21.32 . Heb. 7.25 . 2 Thes. 3.10 Acts 9.36 , 37 , 38 , 39. Prov. 27.18 . Mark 13.34 . 1 John 5.3 . 2 Sam. 6.14 . Jam. 2.20 . Gal. 5.6 . 2. Sam. 11.1 , 2 , 3 , 4 , 5. Jer. 5.8 . Chap. 13.27 . Luke 13.1 , 2.3 . Jer. 7.11 , 12 , 13 , 14 , 15. Mat. 18.15 , 16 , 17. Prov. 25.9 . Mark 4.24 . Jam. 5.20 . 1 Pet. 4.8 . 2 Cor. 2.6 . 2 Cor. 2.8 , 9 , 10. 1 Cor. 5.2.6 , 7. Jos. 7.10 , 11 , 12 , 13. Chap. 22.20 . Levit. 14.33 . to 53. Mat. 7.3 , 4. John. 8.7 . Josh. 22.17 . Jude . 23. Judges 20.23 . Gal. 6.1 . James 2.13 . 1 Cor. 1.11 . Tit. 3.9 . 1 Cor. 11.16 . 1 Tim. ● . 3 , 4 , 5 , 6. 1 Tim. 1.6.20 . 2 Tim. 2.16 . Tit. 1.10 . Ephes. 4.2 . Col. 3.13 . ●●m . 14.13 , 16 , 22. 1 Cor. 8.9 , 10 , 11 , 12 , 13. Exod. 32.22 , 23 , 24. 2 Sam. 12.7 . to 13. John 8.9 . Acts 5.1 , 2 , 3 , 4 , 5. Ephes. 4.14 . 2 Tim. 2.23 , 24 , 25 , 26. 2 Tim. 4.2 . Tit. 1.13 . 1 Tim. 1.19 , 20. 2 Tim. 2.16 , 17 , 18. Mat. 18.15 , 16 , 17 , 18 , 19 , 20 , 28 , 29 , 30 , 31 , 32 , 33 , 34 , 35. 2 Pet. 2.4 . Jud. 6. Heb. 10.29 , 30 , 31. 2 Pet. 2 , 20 , 21 , 22. Mat. 18.34 . 1 Tim. 1.20 . Luke 13.7 . Joh. 15.6 . Jer. 3.12 , 14 , 22. Hos. 14.1 , 2 , 3. Jer. 3.13 , 23 , 24 , 25. Psal. 32.5 , 1 Cor. 11.31 , 32. Joh. 6.37 . 
A30136	----	A confession of my faith and a reason of my practice, or, With who, and who not, I can hold church-fellowship, or the communion of saints Bunyan, John, 1628-1688. 1672 Approx. 133 KB of XML-encoded text transcribed from 76 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A30136 Wing B5506 ESTC R36326 15666368 ocm 15666368 104299 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A30136) Transcribed from: (Early English Books Online ; image set 104299) Images scanned from microfilm: (Early English books, 1641-1700 ; 1181:5) A confession of my faith and a reason of my practice, or, With who, and who not, I can hold church-fellowship, or the communion of saints Bunyan, John, 1628-1688. [10], 130 p. Printed for Francis Smith ..., London : 1672. Errata: p. [10] Reproduction of original in the Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Creeds. Apologetics -- Early works to 1800. Apologetics -- History -- 17th century. 2005-02 TCP Assigned for keying and markup 2005-04 SPi Global Keyed and coded from ProQuest page images 2005-05 Judith Siefring Sampled and proofread 2005-05 Judith Siefring Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion A Confession of my Faith , And A Reason of my Practice : OR , With who , and who not , I can hold Church-fellowship , or the Communion of Saints . Shewing , By diverse Arguments , that though I dare not Communicate with the open Prophane , yet I can with those visible Saints that differ about WATER-BAPTISM . Wherein Is also discoursed whether that be the entring Ordinance into Fellowship , or no. I believed and therefore have I spoken . Psal. 116.10 . London , Printed for Francis Smith , at the Elephant and Castle without Temple-bar . 1672. TO THE READER . SIR , I Marvail not that both your self , and others do think my long Imprisonment strange ( or rather strangely of me for the sake of that ) for verily I should also have done it my self , had not the Holy Ghost long since forbidden me . 1 Pet. 4 , 12. 1 Joh. 3.13 . Nay verily that notwithstanding , ad the adversary but fastened the supposition of guilt upon me ; my long tryalls might by this time have put it beyond dispute : for I have not hitherto been so sordid , as to stand to a Doctrine right or wrong ; much less when so weighty an argument , as above eleven years imprisonment , is continually dogging of me to weigh and pause , and pause again , the grounds and foundation of those principles , for which I thus have suffered : but having not only at my tryall asserted them , but also since , even all this tedious tract of time , in cool blood , a thousand times by the word of God examined them , and found them good ; I cannot , I dare not now revolt or deny the same , on pain of eternal damnation . And that my principles , and practice may be open to the view and judgment of all men ( though they stand , and fall to none but the word of God alone ) I have in this small treatise presented to this generation , A Confession of my Faith , and a Reason of my Practise in the Worship of God ; by which although it be brief ; Candid Christians , may I hope , without a violation to faith or love , judge , I may have the root of the matter found in me . Neither have I in this relation abusively presented my Reader , with other doctrine or practices , then what I held , professed , and preached when apprehended , and cast in Prison . Nor did I then , or now retain a Doctrine besides , or which is not thereon grounded . The Subject I should have Preached upon , even then when the Constable came , was , Dost thou believe on the Son of God ? from whence I intended to shew , the absolute need of Faith in Jesus Christ ; and that it was also a thing of the highest concern , for men to inquire into , and to ask their own hearts whether they had it or no. Faith , and Holiness , are my professed principles , with an endeavour , so far as in me lyeth , to be at peace with all men . What shall I say , let mine enemies themselves be judges , if any thing in these following doctrines , or if ought that any Man hath heard me preach , doth , or hath according to the true intent of my words , savoured either of heresie of rebellion . I say again , let they themselves be judges , if ought they find in my writing or preaching , doth render me worthy of almost twelve years imprisonment , or one that deserveth to be hanged , or banished for ever , according to their tremendous Sentence . Indeed my principles are such , as lead me to a denial to communicate in the the things of the Kingdom of Christ , with ungodly and open prophane ; neither can I in , or by the superstitious inventions of this World , consent that my Soul should be governed , in any of my approaches to God , because commanded to the contrary , and commended for so refusing . Wherefore excepting this one thing , for which I ought not to be rebuked ; I shall I trust in despite of slander and falsehood , discover my self at all times a peaceable , and an obedient Subject . But if nothing will do , unless I make of my conscience a continual butchery , and slaughter-shop , unless putting out my own eyes I commit me to the blind to lead me , ( as I doubt is desired by some ) I have determined the Almighty God being my help , and shield , yet to suffer , if frail life might continue so long , even till the moss shall grow on mine eye-browes rather then thus to violate my faith and principles . Will a man leave the Snow of Lebanon , that cometh from the rock of the field ? or shall the cold flowing waters , that come from another place be forsaken ? Jer. 18.14 . Hath a Nation changed their Gods which yet are no Gods ? For all People will walk every one in the name of his God , and we will walk in the name of the Lord our God for ever and ever . Micah 4.5 . Touching my Practice as to Communion with visible Saints , although not Baptized with Water ; I say , it is my present Judgement so to do , and am willing to render a farther reason thereof ; shall I see the leading hand of God thereto . Thine in Bonds for the Gospel . J. B. ERRATA . Page 11. l. air . loss , p. 37. r. of , p. 38. ● 13. r. repentance , p. 42. l. 22. r. Christ , p. 43. l. 18. r. instruct , p. 50. l. 15. r. by , p. 51. l. 2. r. and his , l. 8. s. touch , p. 56 , l. 15. r. to , p. 57. l. 22. r. lyars , p. 72. l. 12. r. not , l. 22. r. neither , p. 80. l. 9. r. are the , p. 83. l. 21. r. render , p. 85. l. 16. r. to himself , p. 97. l. 25. r. the Soul , p. 102. l. 24. r. where no Law , &c. p. 123. l. 7● dele be , p. 124. l. 21. r. to maintain , p. 128 , l. 9. r. is the way . A Confession of my Faith ; and a reason of my practice in worship , &c. 1 I believe , that there is but one , onely true God , and there is none other but he . To us there is but one God the Father of whom are all things . And this is life eternal that they might know thee , the only true God , &c. Mar. 12.32 . 1 Cor , 8.8 . Joh. 17.3 . Acts. 17.24 . 2. I believe , that this God is Almighty , Eternal , Invisible , Incomprehensible , &c. I am the Almighty God , walk before me and be thou perfect . The eternall God is thy refuge . Now unto the king eternall , Immortal , invisible , the only wise God , be honour and glory for ever and ever . Gen. 17.1 . Deut. 33.26 , 27. 1 Tim. 1.17 . Job . 11.7 . Rom. 11.33 . 3. I believe , that this God is unspeakably perfect in all his attributes of power , wisdom , justice , truth , holyness , mercy , love , &c. his power is said to be eternall , his understanding and wisdom , infinite ; he is called the just Lord in opposition to all things ; he is said to be truth it self and the God thereof : There is none holy as the Lord. God is love . Canst thou by searching find out God ; canst thou find out the Almighty unto perfection ? Rom. 1.20 . Psa. 147.5 . Zeph. 3.5 . 2 Thes. 2.10 . Deut. 32. 4 Job . 11.7 . 4. I believe that in the Godhead , there are three persons or subsistances . There are three that bare record in heaven . The Father , the Word , and the holy Ghost . 1 Joh. 5.7 . see also , Gen. 1.26 . chap. 3.22 . chap. 11.7 . and Esa. 6.8 . 5. I believe , that these three are in Nature , Essence , and Eternity , equally one . These three are one . 1 Joh. 5.7 . 6. I believe , there is a World to come . Heb. 2.5 . chap. 6.5 . 7. I believe , that there shall be a resurrection of the dead , both of the just , and unjust . Many that sleep in the dust of the earth shall awake , some to everlasting life , and some to everlasting shame and contempt . Marvail not at this . For the hour is coming , in the which all that are in their graves shall hear his voice , and shall come forth , they that have done good , to the resurrection of life , and they that have done evill , to the resurrection of Damnation . Act. 24.15 . Dan. 12.2 . Joh. 5.28 . 8. I believe , that they that shall be counted worthy of that world , and of the resurrection from the dead , neither marry nor are given in marriage , neither can they dye any more , for they are equall to the Angels , and are the children of God , being the children of the resurrection . Luk. 10.34.35 , 36. Joh. 10.27 , 28 , 29. Rev. 7.16 . chap. 20.6 . 9. I believe , that those that dye impenitent , shall be tormented with the Divel and his Angels , and shall be cast with them into the Lake that burns with fire and brimstone , where their worm dyeth not , and the fire is not quenched . Rev. 21.8 . Mar. 9.43.48 . Mat. 25 41.46 . Joh. 5.29 . 10. I believe , that because God is naturally holy and just , even as he is Good and Mercifull ; therefore ( all having sinned ) none can be saved , without the means of a redeemer . Then he is gracious unto him , and saith , deliver him from going down to the pit , I have found a ransome . We have redemption through his blood , even the forgiveness of our sins . For which out shedding of blood , is no remission . Job . 33.24 . Col. 1.14 . Hebr. 9.22 , 11. I believe , that Jesus Christ our Lord himself is the redeemer . They remembred that God was their rock , and the high God their redeemer . Forasmuch as ye know , that ye were not redeemed , with corruptible things , as silver and Gold , from your vain conversation received by tradition from your Fathers ; But with the precious blood of Christ , as of a Lamb without blemish ; and without spot . Psa. 78.35 . 1 Pet. 1.18 , 19. 12. I believe , that the great reason why the Lord , the second person in the God-head , did cloth himself with our flesh and blood , was that he might be capable of obtaining the redemption , that before the world , was intended for us . Forasmuch then as the children were made partakers of flesh and blood , he also himself likewise took part of the same ; ( mark ) that through death he might destroy him that had the power of death , that is the Divel , and deliver them who through fear of death , were all their life time subject to bondage . When the fulness of the time was Come , God sent forth his Son made of a woman , made under the Law to redeem them that were under the Law. Wherefore it behooved him in all things to be made like unto his brethren ; that he might be a mercifull , and faithfull high priest in things pertaining to God ; To make reconciliation for the sins of the people . For in that himself hath suffered being tempted , he is able also to succour them that are tempted . Christ hath redeemed us from the curse of the Law , being made a curse for us . As it is written cursed is every one that is hanged on a tree . That the blessing of Abraham might come upon the Gentiles , through faith in Jesus Christ. Heb. 2.14 , 15. Gal. 4 , 4. Heb. 2. 17 , 18. Gal. 3.13 , 14. 13. I believe , that the time when he clothed himself with our flesh , was in the dayes of the reign of Caesar Augustus ; then , I say , and not till then , was the word made flesh , or clothed with our nature . And it came to pass in those days , that there went out a decree from Caesar Augustus , that all the world should be taxed ; And Joseph went up from Galilee , out of the City of Nazareth unto Judah , unto the city of David , which is called Bethlehem ; because he was of the house and linage of David , to be taxed with Mary his espoused wife being great with child ; And so it was , that while they were there , the dayes were accomplished , that she should be delivered . This child was he of whom godly Simeon was told by the holy Ghost , when he said , That he should not see death untill he had seen the Lord Christ. Joh 1.14 . 1 Tim. 3.16 . Luk. 2.1 , 2 , 3 , 6.25 , 26 , 27. 14. I believe , therefore that this very child , as afore is testified , is both God and man ; the Christ of the living God. And she brought forth her first born son , and wrapt him in swadling clothes , and laid him in a manger ; Because there was no room for them in the inn . And there were in the same Countrey shepheards keeping watch over their flock by night , And Lo , the Angel of the Lord came upon them , and the Glory of the Lord shined round about them : and they were sore afraid . And the Angel said unto them fear not ; for behold I bring you good tidings of great joy , which shall be to all people . For unto you is born this day in the City of David , a saviour , which is Christ the Lord. And this shall be a sign unto you ; you shall find the babe wrapped in swadling clothes lying in a manger . Again . But while he thought on these things , behold the Angel of the Lord appeared unto him ; saying , Joseph , thou son of David , fear not to take unto thee Mary thy wife , for that which is conceived in her is of the holy Ghost . And she shall bring forth a son , and thou shalt call his name Jesus ; for he shall save his people from their sins . Now all this was done , that it might be fullfilled which was spoken of the Lord by the prophet , saying ; Behold a virgin shall be with child , and shall bring forth a son , and they shall call his name Immanuel , which being interpreted is God with us . Luk. 2.7 12. Mat. 1.21 , 22. 15. I believe , therefore that the righteousness , and redemption , by which we , that believe , stand just before God , as saved from the curse of the Law , is the righteousness , and redemption , that consists in the personal acts , & performancas of this child Jesus ; this God man the Lords Christ : it consisteth , I say , in his personal fulfilling the law for us , to the utmost requirement of the justice of God. Do not think ( said he ) that I am come to destroy the Law , or the Prophet ; I am not come to destroy , but to fulfill . By which means he became the end of the Law for righteousness to every one that believeth . For what the Law could not do in that it was weak through the flesh ; God sending his own son in the likeness of sinfull flesh , and and for sin , oondemned sin in the flesh . So finishing transgressions and making an end of sins , and making reconciliation for iniquity , he brought in everlasting righteousness . Math. 5.17 . Rom. 10.3 . chap. 8 , 3. 1 Joh. 3.8 . 2 Tim. 1 9. Hebr. 10.5 , 6 , 7 , 8 , 9 , ●0 , Dan. 9.24 . 16. I believe , that for the compleating of this work , he was alwayes sinless ; did alwayes the things that pleased God's Justice , that every one of his acts , both of doing and suffering , and rising again from the dead , was really and infinitely perfect , being done by him as God-man : Wherefore his acts before he dyed , are called , the righteousness of God , his blood , the blood of God ; and herein perceive we the love of God in that he laid down his life for us . The Godhead which gave vertue to all the acts of the humane nature , was then in perfect union with it , when he hanged upon the cross for our sins . Heb. 4.15 . chap. 7.26 , 27 , 28. Joh. 8.29 . Acts. 10 30. Rom. 3.21 , 22. Act. 20.28 . 1 Joh. 3.16 . Joh. 20 , 28. Rom. 1.4 . 17. I believe , then that the righteousness that saveth the sinner from the wrath to come , is properly and personally Christs , and ours but as we have union with him ; God by grace imputing it to us . Yea doubtless , and I count all things loss for the excellency of the knowledge of Christ Jesus my Lord , for whom I have suffered the loss of all things , and do count them but dung that I may win Christ ' and be found in him , not haveing my own righteousness , which is of the Law , but that which is through the faith of Christ , the righteousness which is of God by faith . For of him are ye in Christ Jesus , who of God is made unto us wisdom and righteousness , and sanctification , and redemption . For he hath made him to be sin for us who knew no sin , that we might be made the righteousness of God in him . Phil. 3 , 8 , 9. 1 Cor. 1.30 . 2 Cor. 5.20 , 21. 18. I believe , that God , as the reward of Christs undertakings for us , hath exalted him to his own right hand , as our mediatour , and given him a name above every name ; and hath made him Lord of all , and judge of quick and dead : and all this that we who believe might take courage to believe , and hope in God. And being found in fashion as a man , he humbled himself unto death , even the death of the cross , ( where he dyed for our sins ) wherefore God hath highly alted him ; and given him a name above every name ; That at the name of Jesus every knee should bow , both of things in heaven , and things in earth , & things that are under the earth . And that every tongue should confess that Jesus Christ is Lord to the glory of God the Father . And he commanded us to preach unto the people , and to testify , that it was he that was ordained of God to be the judge of quick and dead . Who verily was foreordained , before the foundation of the world , but was manifest in these last times for you , who by him do believe in God , who raised him from the dead , and gave him glory that your faith and hope might be in God , Ph. 2.5 . — 10. Eph. 1.18 , — 22. Act. 10.42 . ch . 17.31 . 1 Pet. 1.19 , 20 , 21. 19. I believe , that being on the right hand of God in heaven , he doth there effectually exercise the office of his excellent priesthood , and mediatorship , presenting himself continually before God , in the righteousness which is accomplished for us , when he was in the world . For by the efficacy of his blood , he nor onely went into the holy place , but being there , and having by it obtained eternal redemption for us ; now , as receiving the worth and merit thereof from the Father ; doth bestow upon us grace , repentance , faith , and the remission of sins : Yea he also received for us , the holy Ghost to be sent unto us , to ascertain us of our adoption and Glory : For if he were on earth he should not be a Priest ; seeing then we have a great high priest , that is entred into the heavens , Jesus the son of God. Let us hold fast our profession . For there is one God , and one mediatour between God and men , the man Christ Jesus . For by his own blood he entred into the holy place , having obtained eternal redemption for us . For Christ is not entred into the holy places made with hands , which are the figure of the true ; but into heaven it self , now to appear in the presence of God for us . Therefore being by the right hand of God exalted ; and having received of the Father , the promise of the holy Ghost ; he hath shed forth this which ye now see and hear . Hebr. 8.4 . 1 Tim. 2 5. Hebr. 9.12.24 . Act. 5.31 . chap. 2 33. 20. I believe , that being there , he shall so continue till the restitution of all things , and then he shall come again in Glory , and sh●ll sit in judgment upon all flesh . And I believe ; that according to his sentence , so shall their judgment be . Repent ye therefore and be converted , that your sins may be blotted out when the times of refreshing shall come , from the presence of the Lord ; and he shall send Jesus Christ , which before was preached unto you whom the heaven must receive , untill the restitution of all things , spoken of by the mouth of all the holy prophets , since the world began . For this same Jesus which ye have seen go up into heaven , shall so come , in like manner , as ye have seen him go into heaven . For the Lord himself shall descend from heaven with a shout , with the voyce of the Arch-angel , and the trumphet of God , &c. When the son of man shall come in his glory , and all the holy Angels with him , then he shall sit upon the throne of his Glory . And before him shall be gathered all nations ; and he shall separate them one from another , as a shepheard divideth his sheep from the Goats . And he shall set his sheep on his right hand , but the Goats on the left . Then shall the King say to them on his right hand , Come ye blessed of my Father , inherit the kingdom prepared for you from the foundation of the world . Then shall he say to them on the left hand , Depart from me ye Cursed into everlasting fire prepared for the Divel and his Angels ; And these shall go away into everlasting punishment , but the righteous into life eternal . For the day of the Lord will come as a thief in the night , in the which the heavens shall pass away with a great noise , and the elements shall melt with fervent heat ; the earth also and the works that are therein shall be burnt up . Seeing then that all these things must be dissolved , what manner of persons ought we to be in all holy conversation , and godlinels ; looking for and hastening unto the coming of the day of God. Wherein the heavens being on fire shall be dissolved , and the elements shall melt with fervent heat . Act. 3.19 , 20 , 21. 1 Thes. 4 , 16. Act. 1.11 . Mat. 25.31 , 32 , 33 , 41 , 46. 2 Pet. 3.10 , 11 , 12. 21. I believe that when he comes , his saints shall have a reward of grace , for all their work and labour of Love which they shewed to his name in the world . And every man shall receive his own reward , according to his own labour . And then shall every man have praise of God. And behold I come quickly , and my reward is with me , to give to every man according as his work shall be . Wherefore my beloved brethren , be stedfast , unmoveable always abounding in the work of the Lord ; for asmuch as ye know your labour is not in vain in the Lord , Knowing that of the Lord ye shall receive the reward of inheritance , for you serve the Lord Christ , 1 Cor. 3.8 . chap. 4.5 . Rev. 22.12 . 1 Cor. 15 , 58. Col 3 , 24. How Christ is made ours ; or by what means this or that man , hath that benefit by him , us to stand just before God now , and in the day of judgement . 1. I believe , we being sinfull Creatures in our selves , that no good thing done by us , can procure of God the imputation of the righteousness of Jesus Christ. But that the imputation thereof , is an act of grace , a free gift without our deserving . Being justified freely by his grace through the redemption that is in Jesus Christ. He called us , and saved us , with an holy calling ; Not according to our works , but according to his own purpose and grace , which was given us in Christ Jesus . Rom. 3.24 . chap. 5.17 . 2 Tim. 1 9. 2. I believe also , that the power of imputing righteousness resideth onely in God by Christ : 1 , Sin being the transgression of the Law ; 2. The soul that hath sinned , being his creature , and the righteousness also his , and his onely . Even as David also describeth the blessedness of the man , to whom God imputeth righteousness without works ; saying , Blessed are they whose iniquities are forgiven , and whose sin is covered ; Blessed is the man to whom the Lord will not impute sin . Hence therefore it is said again , that men shall abundantly utter the memory of his great goodness , and sing of his righteousness . For he saith in Moses , I will have mercy , on whom I will have mercy , and I will have compassion , on whom I will have compassion . So then , it is not in him that willeth , nor in him that runneth , but in God that sheweth mercy . Rom. 4.6 , 7. Psal. 145.7 , Rom. 9.15 , 16. 3. I believe , that the offer of this righteousness , as tendered in the Gospell , is to be received by faith : we still in the very act of receiving it , judging our selves sinners in our selves . Oh wretched man that I am ! who shall deliver me from the body of this death . I thank God through Jesus Christ. Believe in the Lord Jesus Christ , and thou shalt be saved . The Gospel is preached in all nations for the obedience of faith . Being justified freely by his grace , through the redemption that is in Jesus Christ ; whom God hath set forth to be a propitiation ( a sacrifice to appease the displeasure of God ) through faith in his blood . To declare his righteousness for the remission of sins that are past through the forbearance of God ; to declare I say , at this time his righteousness ; that he might be just , and the justifyer of him that believeth on Jesus . Be it known unto you therefore , men and brethren , that through this man is preached unto you the forgiveness of sins ; And by him all that believe are justifyed from all things , from which they could not be justifyed by the law of Moses . Rom , 7.24 . Act. 16.31 . Rom 3.24.25 . Act. 13.38 , 39. 4. I believe , that this faith , as it respecteth the imputation of this righteousness , for justification before God ; doth put forth it self in such acts , as purely respect the offer of a gift . It receiveth , accepteth of , imbraceth , or trusteth to it . As many as received him to them he gave power to become the sons of God , even to them that believe on his name . This is a faithfull saying , and worthy of all acceptation , that Jesus Christ came into the world to save sinners ; of whom I am chief , In whom ye also trusted , after that ye heard the word of truth , the Gospell of your salvation : In whom also after that ye believed ye were sealed with the holy spirit of promise . I believe therefore , that as to my justication from the curse of the Law , I am , as I stand in my self , ungodly , to receive accept of , imbrace , and trust to the righteousness , that is already provided by , and wrapt up in the personal doings and sufferings of Christ : it being faith in that , and that onely , that can justify a sinner in the sight of God. Joh. 1.12 . 1 Tim. 1.15 . Heb. 11.13 . Eph. 1.13 . 5. I believe , that the faith that so doth is not to be found with any but those , in whom the Spirit of God by mighty power doth work it ; all others being fearfull and incredulous , dare not venture their souls and eternity upon it . And hence it is called the faith that is wrought by the exceeding great and mighty power of God : The faith of the operation of God. And hence it is that others are said to be fearfull , and so unbelieving . These with other ungodly sinners must have their part in the lake of fire . Eph. 1.18 , 19. Col. 2.12 . Eph. 2.8 . Phil. 1.19 . Rev. 21.8 . 6. I bilieve , that this faith is effectually wrought in none , but those which before the world , were appointed unto Glory . And as many as were ordained unto eternal life believed , That he might make known the riches of his Glory , upon the vessels of mercy , which he had before prepared unto Glory . We give thanks unto God alwayes for you all , making mention alwayes of you in our prayers ; remembring without ceasing your work of faith , and labour of love , and patience of hope in our Lord Jesus Christ in the sight of God ; knowing brethren , beloved , your election of God , But of the rest he saith , ye believed not because ye are not of my sheep , as I said , which latter words , relate to the 16. v. which respecteth the election of God. Joh. 10.26 . Therefore they could not believe , because Esaias said again : he hath blinded their eyes , and hardened their hearts that they should not see with their eyes ; nor understand with their heart , and I should heal them . Act. 13.48 . Rom. 9.23 . 1 Thes. 1.2 , 3 , 4. Joh. 10.26 . chap. 12 , 38 , 39 , 40. Of Election . 1. I believe that Election is free and permanent , being founded in Grace , and the unchangeable will of God. Even so then at this present time also there is a remnant according to the election of Grace : And if by Grace , then it is no more of works ; otherwise grace is no more grace . But if it be of works , then it is no more of grace , otherwise work is no more work . Nevertheless the foundation of God standeth sure , having this Seal , the Lord knoweth who are his . In whom also we have obtained an inheritance , being predestinated , according to the purpose of him who worketh all things after the conusail of his own will. Rom. 11.5 , 6. 2 Tim. 2.19 . Eph. 1.11 . 2. I believe that this decree , choyce or election , was before the foundation of the world ; and so before the elect themselves , had being in themselves ; For God who quickeneth the dead , and calleth those things which be not as though they were , stayes not for the being of things , to determine his eternal purpose by ; but having all things present to , and in his wisdome , he made his choice before the world was . Rom. 4.17 . Eph. 1.4 . 2 Tim. 1.9 . 3. I believe , that the decree of election is so far off , from making works in us foreseen , the ground or cause of the choyce , that it containeth in the bowels of it , not onely the persons , but the graces that accompany their salvation . And hence it is , that it is said ; Wa are predestinated to be conformed to the image of his son ; not because we are , but , that we should be holy and without blame before him in love . For we are his workmanship , created in Christ Jesus , unto Good workes , which God hath before ordained that we should walk in them . He blessed us according as he chose us in Christ. And hence it is again that the salvation and calling of which we are now made partakers , is no other then what was given us in Christ Jesus before the world began ; according to his eternal purpose which he purposed in Christ Jesus our Lord. Eph , 1.3 , 4. chap. 2 10. chap. 3.8 , 9 , 10 , 11. 2 Tim. 1.9 . Rom 8.26 . 4 I believe that Christ Jesus is he in whom the elect are alwayes considered , and that without him there is neither election , Grace , nor salvation . Having predestinated us to the adoption of children , by Jesus Christ to himself ; according the good pleasure of his will : to the praise of the glory of his grace : Wherein he hath made us accepted in the beloved , In whom we have redemption through his blood , the forgiveness of sins according to the riches of his grace . That in the dispensasation of the fullness of times , he might gather together in one , all things in Christ , both which are in heaven , and which are in earth even in him . Neither is their salvation in any other : for there is none other name under heaven given among men , whereby we must be saved . Eph. 1.5 , 6 , 7.10 . Act. 4.12 . 5. I believe , that there is not any impediment attending the election of God , that can hinder their conversion , and eternal salvation . Moreover whom he did predestinate , them he also called ; and whom he called , them he also justifyed ; and whom he justifyed them he also glorifyed : What shall we say to these things ; if God be for us , who can be against us ? Who shall lay any thing to the charge of God's eiect ? It is God that justifyeth : Who is he that condemneth ? &c. What then ? Israel hath not obta●ned that which he seeketh for ; but the election hath obtained it , and the rest were blinded . For Israel hath not been forsaken , nor Judah of his God , of the Lord of hosts ; though their land was filled with sin , against the holy one of Israel . When Ananias made intercession against Saul , saying , Lord I have heard by many of this man , how much evil he hath done to thy saints at Jerusalem , and here he hath authority from the high-priest to bind all that call upon thy name . What said God unto him ? Go thy way , for he is a chosen vessel unto me , to bear my name before the Gentiles , and Kings , and the children of Israel , Rom. 8.30 , 31 , 32 , 33 , 34. chap. 11.7 . Jer. 51.5 . Act. 9.12 , 13 , 14 , 15. 6 I believe that no man can know his election , but by his calling . The vessels of mercy , which God afore prepared unto Glory , do thus claim a share sherein : Even us , say they , whom he hath called , not onely of the Jews , but also of the Gentiles ; As he also saith in O see ; I will call them my people , which were not my people , and her beloved , which was not beloved , Rom. 9.23 , 24 , ●5 7 I believe therefore , that election doth not forestall or prevent the means which are of God appointed to bring us to Christ , to grace and glory ; but rather putteth a necessity upon the use and effect thereof ; because they are chosen to be brought to heaven that way : that is by the faith of Jesus Christ , which is the end of effectual calling . Wherefore the rather brethren give diligence to make your calling and election sure . 2 Thes. 2.13 , 1 Pet. 1.12 . 2 Pet. 1.10 . Of Calling . 1. I believe , that to effectual Calling the holy Ghost must accompany the word of the Gospel , and that with mighty power : I mean that calling , which of God is made to be the fruit of electing love . I know saith Paul , to the Thessalonians , brethren , beloved your election of God : for our Gospell came not unto you in word onely ; but also in power , and in the holy Ghost , and in much assurance , &c , 1 Thes. 1.4.8 . Otherwise men will not , cannot , hear and turn . Samuell was called four times , before he knew the voice of him that spake from heaven . It is said of them in Hosea , That as the Prophets called them so they went from them ; And instead of turning to them , sacrificed to Balaam , and burnt incense to Graven Images . 1 Sam 4.6.10 . Hos. 11.2 . The reason is , because men by nature , are not only dead in sins , but enemys in their minds by reason of wicked works : The call then is ; Awake thou that sleepest , and arise from the dead , and Christ shall give thee light . Eph. 5.14 . Understand ; therefore that effectual calling is like that word of Christ that raised Lazarus from the dead : A word attended with an arm , that was omnipotent . Lazarus come forth : was a word to the dead ; but not onely so : It was a word for the dead ; a word that raised him from the dead ; a word that outwent all opposition ; and that brought him forth of the grave , though bound hand and foot therein . Joh. 11.43 . Eph. 2 1 , 2. Heb. 10.32 . Gal. 1.15 . Act. 9. And hence it is that calling , is sometimes expressed by quickening , awakening , illuminating , or bringing them forth of darkness to light that amazeth , and astonisheth them . For as it is a strange thing for a man that lay long dead , or never saw the light with his eyes , to be raised out of the grave , or to be made to see that which he could not so much as once think of before , so it is with effectual calling 1 Pet. 2.9 . Hence it is that Paul , when called , stood trembling and was astonished : and that Peter saith , he hath called us out of darkness into his marvellous light Eph. 4.21 . Act. 7.2 . In effectual calling the voyce of God is heard , and the gates of heaven are opened : when God called Abraham , he appeared to him in glory . Oh that of Ananius to Saul is experienced but by few . The God of our Fathers hath chosen thee , saith he , that thou shouldest know his will , and see that just one , and shouldest hear the voyce of his mouth . Act. 22.14 . True ; Sauls call was out of the ordinary way , but yet as to the matter , and truth of the work , t was no other then all the chosen have , viz. 1. An effectual awakening about the evil of sin , and especially of unbelief . Joh. 16.9 . And therefore when the Lord God called Adam , he also made unto him , an effectual discovery of sin ; insomuch that he stript him of all his righteousness . Gen. 3. Thus he also served the Gealer . Yea it is such an awakening , as by it , he sees he was without Christ , without hope , and a stranger to the common-wealth of Israel , and without God in the word . Act. 16.29 , 30. Eph , 2.12 . Oh the dread and amazement that the guilt of sin brings with it , when t is revealed by the God of heaven : and like to it is the sight of mercy , when it pleaseth God , who calleth us by his grace , to reveal his son in us . 2. In effectual calling , there is great awakenings about the world to some , and the glory of unseen things ; The resurrection of the dead ; and eternal judgement ; The salvation that God hath prepared for them that love him ; with the blessedness that will attend us , and be upon us , at the coming of our Lord Jesus Christ , are great things in the soul that is under the awakening calls of God. And hence we are said to be called to Glory , to the obtaining of the Glory of our Lord Jesus Christ. 1 Thes , 2.12 . 2 Thes. 2.13 14. 3. In effectual calling , there is also a sanctifying vertue ; And hence we are said to be called with an holy calling , with an heavenly calling : Called to glory and vertue . But ye are a chosen Generation , a royall priesthood , an holy nation , a peculiar people , that you should shew forth the praises of him who hath called you out of darkness into his marvellous light . Heb. 3.1 . 1 Thes. 4 7. 1 Pet. 1.8 , 9. Yea effectual calling hath annexed to it , as its unseparable companion , the promise of through sanctification . Faithfull is he that hath called you , who also will do it . 1 Thes. 5 22 23 , 24. 2. I believe , that effectual calling doth therefore produce , 1. Faith ; and therefore it is said , that faith cometh by hearing ; by hearing the word that calleth us unto the grace of Christ. For by the word that calleth us is Jesus Christ held forth to us ; and offered to be our righteousness ; and therefore the Apostle saith again , that God hath called us unto the fellowship of his son Jesus Christ ; that is to be made partakers of the riches of grace , and the righteousness that is in him . Rom. 10.17 . Gal. 1.6 . 1 Cor. 1.9 . 2. It produceth hope ; It giveth a ground to hope ; and therefore hope is said to be the hope of our calling . And again , Even us you are called in one hope of your calling . Eph. 1.18 , 19. chap. 4 4. Now the Godly wise know , whoso misseth of effectual calling , misseth of eternal life ; because God justifyeth none but them whom he calleth ; and glorifyes none but those whom he justifyes : And therefore it is that Peter said before , Make your calling , and ( so ) your election sure : make it sure , that is prove your calling right , by the word of God. For whoso staggereth at the certainty of his calling , cannot comfortably hope for a share in eternal life . Remember the word unto thy servant , whereon thou hast caused me to hope . My soul fainted for thy salvation , but I hope in thy word . Psa. 119.49.81 . 3. It produceth repentance ; For when a man hath heaven , and hell before his eyes , ( as he will have if he be under the power of effectual calling ) or when a man hath a revelation of the mercy and justice of God , with an heart-drawing invitation , to lay hold on the tender forgiveness of sins ; and being made also to behold the goodly beauty of holiness ; it must needs be , that repentance appears , and puts forth it self , unto self-revenging acts , for all its wickedness which in the dayes of ignorance , it delighted in . And hence is that saying , I came not to call the righteous but sinners to Repentance . For the effecting of which , the preaching of the word of the Kingdom , is most proper : Repent for the Kingdom of God is at hand . Mar. 2.17 . chap. 1.10 . 1. Repentane is a turning the heart to God in Christ : a turning of it from sin , and the Divel , and darkness ; to the goodness and grace , and holyness that is in him . Wherefore they that of old are said to repent are said to loath , and abhor themselves , for all their abominations . I abhor my self ; said Iob , and repent in dust , and ashes . Ezek. 6.9 . chap , 2.43 . chap. 36.31 . Job . 42.5 , 6. Ezek. 16. v. last . 2. Godly repentance : doth not onely affect the soul with the loathsome nature of sin that is past ; but filleth the heart with godly hatred of sins that yet may come ; When Moses feared that through his being overburthened , with the care of the children of Israel , some unruly , or sinfull passions might shew themselves in him ; what saith he ? I beseech thee kill me out of hand , if I have found grace in thy sight , and let me not see my wretchedness . Num. 14.13 , 14 , 15. See also , how that , that Paul calleth godly repentance , wrought in the upright Corinthians . Behold saith he , this self same thing that ye sorrowed after a Godly sort ; what carefulness it wrought in you ? what clearing of your selves ? yea what fear ? yea what vehement desire , yea what zeal , yea what revenge ? In all things you have approved your selves to be clear in this matter . 2 Cor. 7.9 , 10 , 11. 4. It produceth also Love : Wherefore Paul when he had put the church in remembrance that they were called of God ; addes , That concerning brotherly Love , they had no need that he should write unto them . 1 Thes. 4.17.19 . As who should say , If God be so kind to us , to forgive us our sins , to save our souls , and to give us the kingdom of heaven ; let these be motives beyond all other , to provoke us to love again . Farther ; If we that are thus beloved of God , are made members of one mans body , all partakers of his grace ; clothed all with his glorious righteousness ; and are together appointed to be the children of the next world ; why should we not love one another ? Beloved , if God so loved us we ought also to love one another . 1 Joh 4.11 . And truly so we shall , if the true grace of God be upon us ; because we also see them to be the called of Jesus . Travellers , that are of the same countrey , love , and take pleasure one in another , when they meet in a strange Land , why ? we sojourn here in a strange countrey ; with them that are heirs together with us of the promised kingdom and glory . Heb. 11.9 . Now as I said , this holy love , worketh by love ; Mark , Love in God , and Christ , when discovered , constraineth us to love , 2 Cor. 5.14 . The name , therefore , and word , and truth of God in Christ , together with the sincerity of Grace ; of faith , and holyness in us , are the delightfull objects of this love . Psa. 119.47 , 127.159 . Psa. 5 11 , and 69.36 . and 1●9 . 132 . and 101.6 . For it imbraceth with delight , and complacency , but as it discerneth the image of God , and of Christ in the Soul , his presence in the ministery ; and a suitableness in our worship to the word , and mind of Christ. Psa. 26.8 . and 27.4 . and 84.1 4. 1 Thes. 5.13 . Phil. 1.3 7. Eph. 4.32 . Love also hath a blessed faculty , and heavenly ; in bearing and suffering afflictions , putting up wrongs , overlooking the infirmities of the brethren , and in serving in all Christian offices the necessities of the Saints Charity suffereth long , and is kind , charity envyeth not , charity vaunteth not it self , is not puffed up , doth not behave it self unseemly ; seeketh not her own ; is not easily provoked ; thinketh no evil , rejoyceth not in iniquity , but rejoyceth in the truth ; heareth all things , believeth all things ; hopeth all things , endureth all things ; charity never faileth . 1 Cor 13. 1 Pet. 4.8 . Gal. 5.13 . In a word it designeth a holy conversation in this world ; that God , and Christ , and the word of may be glorified thereby . 2 Cor. 11.10 , 11 , 12 1 Pet. 1.12 . chap. 3.16 . Of the Scriptures . TOuching which word of God , I thus believe and confess . 1. That all the holy scriptures are the words of God. All scriptures is given by inspiration of God. For the prophecy of the scripture came not in old time by the will of man ; but holy men of God , speak as they were moved by the holy Ghost . 2 Tim. 3 16. 2 Pet. 1.21 . 2 I believe that the holy scriptures , of themselves , without the addition of humane inventions , are able to make the man of God perfect in all things ; and throughly to furnish him unto all good works . They are able to make thee wise unto salvation through faith in Jesus Christ ; and to thee in all other things , that either respect the worship of God , or thy walking before all men . 2 Tim. 3.14.17 . 2 Pet. 1.19 , 20 , 21. 3. I believe , the great end why God committed the Scriptures to writing was ; that we might be instructed to Christ , taught how to believe , encouraged to patience , and hope , for the grace that is to be brought unto us , at the revelation of Jesus Christ ; also , that we might understand what is sin , and how to avoid the commission thereof . Joh. 20.31 . 1 Joh. 5 13. Rom. 15.4 Concerning the works of men ( said David ) by the word of thy lips , I have kept me from the pathes of the destroyer . Through thy precepts I get understanding , therefore I hate every false way . I have hid thy word in my heart , that I might not sin against thee . Psa. 17.4 . and 119.104 . v. 11. 4. I believe that they cannot be broken , but will certainly be fulfilled in all the prophecies , threatnings , and promises , either to the salvation , or damnation of men . They are like that flying roll , that will go over all the earth to cut off and curse ; In them is contained also the blessing ; they preach to us also the way of salvation ; Take heed therefore lest that come upon you which is written in the prophets , Behold ye despisers , and wonder and perish , For I work a work in your dayes , a work which you shall in no wise believe , though a man declare it unto you . Gal 3.8 . Acts 13.40 , 41. Joh. 10 35. chap. 12.37.41 . chap. 3.17 , 18 , 19. Zach. 5.2.3 , 4. 5. I believe Jesus Christ , by the word of the scriptures , will judge all men at the day of doom ; For that is the book of the Law of the Lord , according to Pauls Gospel . Joh. 12.41 , 49. Rom 2.16 . 6 , I believe , that this God made the world , and all things that are therein , for in Six dayes the Lord made Heaven and Earth , the Sea , and all that in them is ; also that after the time of the making thereof , be disposed of it to the children of men , with a preserve thereof for the children of God , that should in all ages be born thereunto . When the most high divided to the nations their inheritance , when he separated the Sons of Adam ; he set the bounds of the people according to the number of the children of Israel , for as he made of one blood all nations of men for to dwell upon the face of the earth , so he hath determined the times before appointed , and the bounds of their habitation . Acts 17 ; 24 , Exo , 24 , 19 , Deu , 32 , 8 , Acts 17 , 26. Of Magistracy . I believe , that Magistracy is Gods ordinance , which he hath appointed for the government of the whole world ; And that it is a judgment of God , to be without those ministers of God , which he hath ordained to put wickedness to shame . Judg 18.7 . Whosoever therefore resisteth the power , resisteth the ordinance of God ; and they that resist , shall receive to themselves damnation ; For rulers are not a terror to good works but to the evil ; Wilt thou not then be afraid of the power , do that which is Good and thou shalt have praise of the same : For he is the minister of God to thee for good . But if thou do that which is evill , be afraid , for he beareth not the sword in vain , For he is the minister of God , a revenger to execute wrath upon him that doth evil : Wherefore , ye must needs be subject ; not onely for wrath , but also for conscience sake : For this cause pay ye tribute also ; for they are Gods ministers attending continually unto this very thing . Rom. 13. Many are the mercyes we receive , by a well qualified Magistrate , and if any shall at any time be otherwise inclined , let us shew ovr christianity in a patient suffering for well doing , what it shall please God to inflict by them . A reason of my Practise in Worship , HAving thus made confession of my Faith , I now come to shew you my practise in Worship , with the reasons thereof . The which I shall have occasion to touch , under two distinct heads . 1 , With whom I dare not hold communion . 2. With whom I dare . Only , first , Note , that by the word Communion I mean fellowship in the things of the Kingdom of Christ , or that which is commonly called Church communion , the Communion of Saints . For in civil affairs and in things of this World that are honest , I am not altogether tyed up from the fornicators thereof ; ( Cor. 5 9 , 10 ) Wherefore in my following discourse understand me in the first sense . Now , Then , I dare not have communion with them that profess not faith and holiness ; or that are not visible Saints by calling : but note that by this assertion , I meddle not with the elect ; but as he is a visible Saint by calling ; neither do I exclude the secret Hypocrite , if he be hid from me by visible Saint ship . Wherefore I dare not have communion with men from a single supposition , that they may be elect , neither dare I exclude the other from a single supposing that he may be a secret Hypocrite . I meddle not here with these things ; I onely exclude him that is not a visible Saint : Now he that is visibly or openly prophane , cannot be then a visible Saint , ; for he that is a visible Saint must profess faith , and repentance , and consequently holyness of life : And with none else dare I communicate . First , Because God himself hath so strictly put the difference , both by word and deed ; For from the beginning , he did not only put a difference between the Seed of the woman and the children of the wicked , onely the instinct of grace and change of the mind as his own , but did cast out from his presence the father of all the ungodly , even cursed Cain when he shewed himself open prophane , and banished him to go into the Land of the Runnagate or Vagabond , where from Gods face , and so the priviledges of the communion of Saints he was ever after hid . Gen. 3.15 . chap. 4 9 , 10.14 , 15 , 16. Besides , when after this , through the policy of Satan , the children of Cain , and the seed of Seth , did commix themselves in worship , and by that means had corrupted the way of God : what followed , but first , God judged it wickedness , raised up Noah to preach against it , and after that , because they would not be reclaimed , he brought the floud , upon the whole world of these ungodly ; and saved onely Noah alive because he had kept himself righteous . Gen. 6.1 , 2 v. 3.11 , 1● , 13. Here I could inlarge abundantly , and add many more instances of alike nature , but I am here onely for a truth upon things . Secondly , Because it is so often commanded in the Scriptures , That all the congregation should be holy . I am the Lord your God , ye shall therefore sanctifie your selves ; and ye shall be holy for I am holy . Ye shall be holy , for I the Lord your God am holy . Sanctifie your selves therefore and be ye holy , for I am the Lord your God. Besides , 1. The Gates of the temple were to be shut against all other . Open ye the gates , that the righteous nation , that keepeth the truth may enter in : This Gate of the Lord into which the righteous shall enter . Thus saith the Lord , no stranger uncircumcised in heart , or uncircumcised in flesh shall enter into my sanctuary of any stranger which is amongst the children of Israel . 2. Because , the things of worship are holy ; Be ye holy that bear the vessels of the Lord. 3. Because all the limits , and bounds of communion are holy . This is the law of the house , upon the top of the mountain , the whole limit thereof shall be most holy : Behold this is the Law of the house . Lev. 11.44 . chap. 19.2 . chap. 20.7 . 1 Pet. 1.15 , 16. Esa. 26.2 . Psa. 128.20 . Eze. 43.12 . chap. 44.9 . Esa. 52.11 . Thirdly , I dare not have communion with them ; Because the example of new testament churches before us , have been a community of visible Saints . Paul to the Romanes , writes thus : To all that are at Rome , beloved of God , called to be Saints , And to the rest of the Churches thus : Vnto the Church of God which is at Corinth ; to them that are sanctified in Christ Jesus , called to be Saints . To the Saints that are at Ephesus , and to the faithfull in Christ Jesus ; To all the Saints that are at Philippi with the Bishops and Deacons . To the Saints and faithfull brethren which are at Colosse . To the Church of the Thessalonians , which is in God the Father ; and in our Lord Jesus Christ ; &c. Thus you see under what denomination , those persons went of old , who were counted worthy to be members of a visible Church of Christ. Rom. 1 7. 1 Cor. 1 2. Eph. 1.1 . Col. 1.2 . Phil 1.1 . 1 Thes. 1.1 . Besides , the members of such Churches , go under such characters as these . 1. The called of Christ Jesus . Rom. 1.6 . 2. Men that have drank into the spirit of Jesus Christ. 1 Cor. 12.13 . 3. Persons in whom was God the Father . Eph. 4 6. 4. They were all made partakers of the joy of the Gospell Phil. 1 7. 5. Persons that were circumcised inwardly . Col. 2.11 . 6. Persons that turned to God from Idols , to serve the living and true God. 1 Thes. 1.4 . 7. Those that were the body of Christ , and members in particulars that is those that were visibly such ; because they made profession of faith , of holyness , of repentance , of love to Christ , and of self denyal , at their receiving into fellowship . Fourthly , I dare not hold communion with the open prophane : 1. Because it is promised to the Church , that she shall dwell by her self ; that is , as she is a Church , and spiritual ; Lo the people shall dwell a-alone , and shall not be reckoned among the nations . Num. 23 , 9. 2. Because this is their priviledge . But ye are a chosen generation , a royall priesthood , an holy nation , a peculiar people ; that ye should shew forth the praises of him , who hath called you out of darkness into his marvellous light . 1 Pet. 1.9 , 10 , 3. Because this is the fruit of the death of Christ , who gave himself for us , that he might redeem as from all iniquity ; and purify unto himself a peculiar people zealous of good works . Tit. 3.14 , 4. Because this is the Commandment : Save your selves from the untoward generation . Act , 2 , 40 , 5. Because with such it is not possible we should have true and spiritual communion . Be not unequally yoked together with unbelievers : For what fellowship hath righteousness , with unrighteousness ? And what communion hath light with darkness ? And what concord hath Christ with Belial ? Or what part hath he that believeth with an infidell ? Or what agreement hath the temple of God with Idols ? For ye are the temple of the living God , as God hath said , I will dwell in them and walk in them , and I will be their God , and they shall be my people . Wherefore , Come out from among them , and be ye separate saith the Lord , and touch not the unclean thing , and I will receive you , and I will be a Father unto you saith the Lord Almighty . 2 Cor. 6 , 14 — 18. Fifthly , I dare not hold communion with the open prophane . 1. Because this would be plowing with on Ox , and an Ass together : heavenly things suit best for communion in heavenly matters . Deut , 22.10 . 2. It subjecteth not the nature of our discipline , which is not forced , but free , in a professed subjection to the will and commandment of Christ : others being excluded by God's own prohibition , Levit. 1.3 . Rom. 6.17 , 2 Cor. 8 , 12. chap. 9 7.13 . chap. 8.5 . Paul also when he exhorteth Timothy to follow after righteousness ; Faith , Charity , Peace , &c. ( which are the bowels of Church communion ) he saith , do it with those that call on the name of the Lord , out of a pure heart . 2 Tim. 2 , 22. Sithly , In a word , to hold communion with the open prophane , is most pernicious and destructive . 1 , 'T was the wicked multitude , that fell a lusting , and that tempted Christ in the desert , Num. 11.4 . 2 , It was the prophane , heathen , of whom Israel learned , to worship Idols . They were mingled among the heathen , and learned their works , and served their Idols , which were a snare to them . Psa. 106.25 , 26 , 27 , 3 , It is the mingled people that God hath threatned to plague with those deadly punishments of his , with which he hath threatned to punish Babylon it self : saying ; When a sword is upon her Glyars , her mighty , her chariots and treasures ; a sword also shall be upon the mingled people that are in the middest of her . And no marvail : for , 1 , Mixed communion polluteth the ordinances of God. Say to the rebells saith the Lord God. Let it suffice you , of all your abominations , that you have brought into my san uary strangers , uncircumcised in heart , and uncircumcised in flesh ; to be in my sanctuary to pollute it ; even my house , when ye offered my bread and the fat , and the blood : And they have broken my Covenant , because of all their abominations . Eze. 44.6 , 7 , 8. 2. It violateth the law ; her priests have violated my Law , and prophaned my holy things . ( how ) they have put no difference , between the holy and prophane ; neither have they shewed difference between the unclean , and the clean . Eze. 22.6 . 3 , It prophaneth the holyness of God : Judah hath dealt treacherously , and an abomination is committed in Israel , and Jerusalem : For Judah hath prophaned the holyness of th● Lord which he loved , and hath married the daughter of a strange God. Mal. 2 , 11. 4. It defileth the truly Gracious ; Know ye not that a little Leaven , leaveneth the whole lump : Look diligently therefore lest any root of bitterness springing up trouble you , and thereby many be defiled . 1 Cor. 5 , 6 , Heb. 12 , 15 , 16. Lastly , To conclude , as I said before , it provoketh God to punish with severe judgments : And therefore heed well . 1. As I said before , The drowning of the whole world was occasioned , by the sons of God commixing themselves with the daughters of men ; and the corruption of worship that followed thereupon , Gen. 6 , and 7 chapters . 2 , He sent a plague upon the children of Israel , for joyning themselves unto the people of Moab ; and for following their abominations in worship : And let no man think , that now I have altered the state of the question : for it is all one with the Church to Communicate with the prophane ; and to sacrifice , and offer their gifts to the Divel : the reason is , because such have by their sin forsaken the protection of heaven , and are given up to their own heart-lusts ; and left to be overcome of the wicked to whom they have joyned their selves . Num , 25 , 1 , 2 , 3 , 4 , 5. Jos , 22 , 17 , Deut , 32 , 16 19 , Psa. 106 , 30 , 40 , Deut , 12 , Deut , 7 , 1 , 2 6 , Neh , 1● , 26. Joyn not your selves , saith God , to the wicked , neither in religion nor marriages ; for they will turn away thy son from following me , that they may serve other Gods ; so will the anger of the Lord be kindled against you , and destroy thee suddainly . Did not Solomon King of Israel sin by these things ? ye . among many nations was there no King like him who was beloved of his God , Hear how Paul handleth the point ; This I say , saith he , That the things which the Gentiles or openly prophane sacrifice ; they sacrifice to Devils , and not to God : And I would not that you should have fellowship with Divels . Ye cannot drink of the Cup of the Lord , and the cup of Divels : Ye cannot be partakers of the table of the Lord , & of the table of Divels , Do we provoke the Lord to jealousie ? Are we stronger then he ? 1 Cor. 10 , 21 , 22 , 23. I conclude that therefore it is an evil , & a dangerous thing to hold Church-communion with the open prophane , and ungodly . It polluteth his ordinances : It violateth his Law : It prophaneth his holyness : It defileth his people ; and provoketh the Lord to severe , and terrible judgments . Object . But we can prove in all ages , there have been the open prophane in the Church of God. Answ. In many ages indeed it hath been so ; but marke , they appeared not such , when first they were received unto Communion neither was they with Gods liking , as such to be retained among them , but in order to their admonition repentance and amendment of life : of which if they failed ; God presently threatned the Church ; and either cut them off from the Church , as he did the Idolaters , Fornicators , murmurers , Tempters , Sabbath-breakers ; with Korah , Dathan , Achan and others : or else cut of them with the Church and all , as he served the ten tribes at one time , and the two tribes at another . My God shall cast them away , because they did not hearken to him , and they shall be wanderers among the nations . Exod , 1● , 48. 2 Cor. 6 , 1 Cor. 5.4 , 5 ; 10.12 , 13. Exo. 32 25. Numb , 25. 1 9. chap. 21. 5●6 chap. 1.4 . 37. chap. 16. chap. 15 32 36. Josh 72 Kin. 17. Ezek. 22. chap 23. Hos 9.17 . Neh 13.1 , 2 , 3 , I might here greatly enlarge but I only intend brevity ; yet let me tell you , that when Nehemiah understood by the book of the Law of the Lord , that the Ammonite , and the Moabite should not come into the congregation of God ; they separated from Israel all the mixed multitude . Many have pleaded for the prophane , that they should abide in the Church of God ; but such have not considered , that Gods wrath at all times hath with great indignation hath been shewed against such offenders and their conceits . Indeed they like not for to plead for them under that notion , but rather as Korah , and his company . All the congregation is holy every one of them Num. 16 3. But it maketh no matter by what name they are called ; if by their deeds they shew themselves openly wicked : for names , and notions , sanctify not the heart , and nature : they make not vertues of vice , neither can it save such advocates , from the heavy curse both of God and Men. The righteous men they shall judge them after the manner of adulteresses ; and after the manner of women that shed-blood , because they are adulteresses , and blood is in their hands . Pro. 17.15 . chap. 24 24. Eze. 23.45 . Thus have I shewed you with whom I dare not have communion : And now to shew you with whom I dare . But in order thereto , I desire you first to take notice ; That touching shaddowish , or figurative ordinances ; I believe that Christ hath ordained but two in his Church , viz. Water baptism and the Supper of the Lord : both which are of excellent use to the Church , in this world ; they being to us representations of the death , and resurrection of Christ , and are as , God shall make them helps to our faith therein ; But I count them not the fundamentals of our Christianity ; nor grounds or rule to communion with Saints : servants they are , and our mystical Ministers , to teach and instruct us , in the most weighty matters of the Kingdom of God : I therefore here declare my reverent esteem of them ; yet dare not remove them , as some do , from the place , and end , where by God they are set and appointed ; nor ascribe unto them more , then they were ordered to have in their first , and primitive institution : T is possible to commit Idolatry , even with Gods own appointments : But I pass this , and come to the thing propounded . Secondly , then , I dare have communion ; Church communion with those that are visible Saints by calling ; with those that by the word of the Gospell , have been brought over to faith and holyness And it maketh no matter to me , what their life was heretofore , if they now be washed , if they be sanctified . if they ●e justified in the name of our Lord Jesus Christ , and by the Spirit of our God. 1 Cor. 6.9 , 10 , 11. Now in order to the discovery of this faith and holyness , and so to fellowship in Church communion : I hold it requisite that a faithful relation be made thereof by the party thus to be received ; yea if need be by witnesses also , for the satisfaction of the church , that she may receive in faith and judgment , such as best shall suit her holy profession . Acts 9.26 , 27 , 28. 1 Cor. 16.10 . 2 Cor. 8.23 . Observe it ; these Texts do respect extraordinary officers ; and yet see , that in order to their reception by the Church , there was made to them a faithfull relation , of the faith and holyness of these very persons ; For no man may intrude himself upon , or thrust himself upon , or thrust himself into a Church of Christ : without the Church have first the knowledge , and liking of the person to be received ; If otherwise there is a door opened for all the hereticks in the world ; yea for Divels also if they appear in humane shapes . But Paul shews you the manner of receiving , by pleading ( after some disgrace thrown upon him by the false Apostles ) for his own admission of his companions : Receive us , saith he , we have wronged no man ; we have defrauded no man ; we have corrupted no man : and so concerning Timothy ; If Timothy come , saith he , see that he may be with you without fear ; for he worketh the work of the Lord , as I also do . 2 Cor. 7.2 . 1 Cor 16 10. Also when Paul supposed that Titus might be suspected by some ; see how he pleades for him : If any do enquire of Titus ; he is my partner , and fellow helper , concerning you ; or our brethren be enquired of , they are the messengers of the Churches , and the glory of Christ. 2 Cor. 8.23 . Phaebe also when she was to be received by the Church at Rome ; see how he speaketh in her behalf : I commend unto you Phaebe our sister , which is a servant of the Church , which is at Ceuchrea ; that ye receive her in the Lord , as becometh Saints ; and that you assist her in whatsoever business she hath need of you ; for she hath been a succourer of many , and of my self also Rom. 16.1 , 2 Yea when the Apostles , and brethren sent their Epistles , from Jerusalem to Antioch : under what characters do those go , that were the messengers to them ? It seemed good , unto the holy Ghost , and to us . to send chosen men unto you , with our beloved Barnabas , and Saul , men that have hazarded their lives for the name of our Lord Jesus Christ , &c. Acts 15.25 , 26 , 27. Now though the occasion upon which these commendations were written , were not simply , or onely , in order to Church relation , but also for other causes ; yet because the persons concerned were of the Churches to be received as faithfull , and such who would partake of Church priviledges with them , they have therefore , their faith , and faithfulness relate to the Churches , as those that were particularly imbodyed there . Besides Timothy and Titus being extrordinary officers , stood as members and officers in every Church where they were received : Likewise Barnabas , and Saul , Judas , and Silas , abode as members , and officers there where they were sent . 'T was requisite therefore that the Letters of recommendation , should be in substance the same with that relation , that ought to be made to the Church , by or for the person , that is to be imbodyed there . But to return ; I dare have communion , Church-communion with those that are visible Saints by calling . Quest. But by what rule would you receive him into fellowship with your selves . Answ Even by a discovery of their faith and holyness ; and their declaration of willingness to subject themselves to the laws and government of Christ in his Church . Quest. But do you not count that by water-baptism , and not otherwise that being the initiating , and entering ordinance , they ought to be received into felowship . Answ. No ; But tarry , and take my sense with my word . For herein lyes the mistake , To think that because in time past , Baptism was administred upon conversion , that therefore it is the initiating , and entring ordinance into Church-communion : when by the word no such thing is testifyed of it . Besides , that it is not so , will be manifest , if we consider the nature , and power of such an ordinance . That ordinance then , that is the initiating or entering ordinance as before , Doth give to them that partake thereof , aright to ; and a being of membership , with that particular Church , by which it is administred . I say ; a right to , and a being of membership , without the addition of another Church-Act . This is evident by the Law of circumcision , which was the initiating Law of old ; For by the administration of that very ordinance , the partaker thereof was forthwith member of that congregation , without the addition of another Church-act . Gen. 17. This is declared in its first institution , and therefore it is called the token of the Covenant : The token or sign of righteousness of Abrahams Faith , and of the visible membership of those that joyned themselves to the Church with him ; the very inlet into Church-communion ; that gave a being of membership among them And thus Moses himself expounds it ; Every Man-servant saith he , that is bought with money when thou hast circumcised him , he shall eat of the passover : without the addition of another Church-act , to impower him there unto ; his circumcision hath already given him a being there , and so a right to , and priviledge in the blessing of Church-relation : A Forreigner and an hired servant shall not eat thereof . ( because not circumcised ) but when a stranger that sojourneth with thee . will keep the Passover to the Lord , let all his males be circumcised , and then let him come near and keep it . ( for then he is one of the Church ) and he shall be as one born in the Laad ; for no uncircumcised person shall eat thereof . Exo. 12.43 , 45 , 46 , 47 , 48 , 49. Neither could any other thing , according to the Law of Circumcision , give the devoutest person that breathed , a being of membership with them . He that is born in thine house , & he that is bought with thy money , must needs be circumcised , & the uncircumcised man-child , whose flesh of his foreskin is not c●rcumcised , that Soul shall becut off from his people . Gen. 17.13 , 14. Note then , that that which is the initiating ordinance , admitteth none into Church-communion , but those that first partake thereof ; The Angel sought to kill Moses himself , for attempting to make his child a member without it . Note again , that as it admitteth of none to membership without it , so as I said , the very act of circumcising them , without the addition of another Church act , gave them a being of membership with that very Church , by whom they were circumcised . Exo. 4.24 , 25 , 26. But none of this can be said of Baptism : First there is none debarred or threatned to be cutoff from the Church ; if they be not first baptized : Secondly , neither doth it give to the person baptized , a being of membership , with this or that Church , by whose members he hath been baptized . John gathered no particular Church , yet was he the first , and great baptizer with water ; he preached Christ to come , and baptized with the baptism of repentance , and left his Disciples to be gathered by him . Acts 19.3 , 4 , 5. And to him shall the gathering of the people be Gen , 49.10 , Besides after Christs ascension , Phillip baptized the Eunuch ; but made him , by that , no member of any particular Church : We onely read , that Phillip was caught away from him , and that the Eunuch saw him no more , but went on his way rejoycing to his Masters and countrey of Ethiopia . Acts 8.35.40 . Neither was Cornelius made a member of the Church at Jerusalem , by his being baptized at Peters commandment at Caesarea . Acts 10. chap. 11. Neither were they that were converted at Antioch , by them that were scattered from the Church at Jerusalem , by their baptism ( if they were baptized at all ) joyned to the Church at Jerusalem . Acts 11.19 . No , they were after gathered , and imbodyed among themselves , by other Church acts . Acts 16. What shall I say ? Into what particular Church was Lydia baptized by Paul , or those first converts at Philippi ? Yea even in the second of the Acts , Baptizing and adding to the Church , appear to be acts distinct : but if Baptism were the initiating ordinance , then was he that we Baptized made a member ; made a member of a particular Church , by the very Act of water baptism : Neither ought any by Gods ordinance to have Baptized any , but with respect to the admitting them by that Act , to a being of membership in this particular Church . For if it be the initiating ordinance , it entereth them into the Church : What Church ? Into a visible Church ; Now there is no Church visible but that which is particular ; The Universal being utterly invisible , and known to none but God. The person then that is baptized stands by that , a member of no Church at all , neither of the visible , nor yet of the invisible . A visible Saint he is , but not made so by Baptism ; for he must be a visible Saint before , else he ought not to be baptized Acts 8.37 . Acts 9.17 . Acts 16.33 . Take it again ; Baptism makes thee no member of the Church , neither particular nor universall : neither doth it make thee a visible Saint : It therefore gives thee neither right to , nor being of membership at all , Quest. But why then were they Baptized . Answ. That their own Faith by that figure might be strengthened in the death and resurrection of Christ. And that themselves might see , that they have professed themselves , dead , and buryed , and risen with him to newness of life . It did not seal to the Church that they were so ( their satisfaction as to that arose from better arguments ) but taught the party himself , that he ought so to be . Farther , It confirmed to his own conscience the forgiveness of sins , if by unfeigned faith he laid hold upon Jesus Christ. Col. 2.12 . Rom. 6.3 , 4. Gal. 3.26 . 1 Cor. 15.29 . Acts 2.38 . Acts 22.16 . 1 Pet. 3.21 . Now then , if Baptism be not the initiating ordinance , we must seek for entring some other way , by some other appointment of Christ ; unless we will say , that without rule , without order and without an appointment of Christ , we may enter into his visible Kingdom . The Church under the Law had their initiating and entering ordinance , it must therefore be ; unless we should think that Moses was more punctual and exact then Christ , but that also our Lord hath his entering appointment . Now that which by Christ is made the door of enterance into the Church , by that we may doubtless enter ; and seeing Baptism is not that ordinance , we ought not to seek to enter thereby , but may with good conscience enter without it . Quest. But by what rule then would you gather persons into Church-communion ? Answ. Even by that rule , by which they are discovered to the Church to be visible Saints ; and willing to be gathered into their body and fellowship . By that word of God therefore , by which their Faith , experience , and conversation ( being examined ) is found Good ; by that the Church should receive them into fellowship with them . Marke ; Not as they practise things that are circumstantial ; but as their faith is commended by a word of faith , and their conversation by a moral precept . Wherefore that is observable , that after Paul had declared himself sound of faith ; he falls down to the body of the Law : Receive us , saith he , we have wronged no man , we have corrupted no man , we have defrauded no man ; he saith not , I am baptized ; but I have wronged no man , &c. 2 Cor. 5.18 , 19 , 20 , 21. chap. 7.2 . And if Churches after the confession of faith , made more use of the ten commandments , to judge of the fitness of persons by ; they might not exceed by this seeming strictness christian tenderness towards them , they receive to communion . I will say therefore , that by the word of faith and of good works ; moral duties Gospellized ; we ought to judge of the fitness of members by , by which we ought also to receive them to fellowship : Eor he that in these things proveth sound , he hath the antitype of circumsion , which was before the entering ordinance . For he is not a Jew , which is one outwardly ; neither is that circumsion which is outward in the flesh . But he is a Jew which is one inwardly ; and circumcision is that of the heart in the spirit , whose praise is not of men but of God. Rom. 2.28 , 29. Phil. 3.1.2 3 , 4. Now a confession of this by word and life , makes this inward circumsion visible ; When you know him therefore to be thus circumcised , you ought to admit him to the Lords passover : he , if any hath a share , not onely in Church communion , but a visible right to the Kingdom of Heaven . Again , For the Kingdom of God , or our Service to Christ , consisteth not in meats or drinks , but in righteousness , peace , and joy in the holy Ghost ; And he that in these things serveth Christ , is accepted of God , and approved of men . Rom. 14 18. Deut. 23.47 . By which word righteousness he meaneth as Iames doth ; the royal Law , the perfect Law , which is the moral precept Evangelized or delivered to us by the hand of Christ. James 2.8 9. The Law was given twice on Sinai ; The last time it was given with a proclamation of grace and mercy of God , and of the pardon of sins going before . Exo. 19. and chap. 34.1.10 The second giving is here intended ; for so it cometh after faith , which first receiveth the proclamation of forgiveness ; hence we are said to do this righteousness in the joy and peace of the holy Ghost . Now he that in these things serveth Christ , is accepted of God , and approved of men . For who is he that can justly find fault with him that fullfilleth the royal Law from a principle of Faith and Love. If ye fullfill the royal Law according to the Scriptures , Thou shalt love thy neighbour as thy self ; ye do well ; ye are approved of men . Again , he that hath loved another hath fullfilled the Law , for love is the fulfilling of the Law. He then that serveth Christ , according to the royal Law , from faith and love going before , he is a fit person for Church-communion ; God accepteth him , Men approve him . Now that the royal Law , is the moral precept ; read the place . James 2.8 , 9 , 10 , 11 , 12. It is also called the law of liberty , because the bondage is taken away by forgiveness going before ; and this is it by which we are judged , as is said , meet or unmeet for Church-communion , & e. Therefore I say ; the rule by which we receive Church-members ; it is the word of the Faith of Christ , and of the moral precept Evangelized , as I said before , I am under the Law to Christ , saith Paul. So when he forbideth us , communion with men , they be such as are destitute of the Faith of Christ , and live in the transgression of a moral precept : I haue written unto you , saith he , not to keep company , if any man that is called a brother , be a fornicator , or covetous , or an Idolater , or a railer , or a drunkard , or an extortioner , with such an one no not to eat . He saith not , if any man be not Baptized , have not hands laid on him , or joyne with the unbaptized : these are fictions , scriptureless notions . For this , Thou shalt not commit Adultery ; Thou shalt not Kill ; Thou shalt not Steal ; Thou shalt not bear false witness ; Thou shalt not Covet . And if there be any other Commandment , it is briefly comprehended in this saying , Thou shalt Love thy Neighbour as thy self . Love thinketh no ill to his Neighbour ; therefore Love is the fullfilling of the Law. Rom. 13.9 , 10. The word of Faith , and the moral precept , is that which Paul injoyns the Galathians and Philippians ; still avoiding outward circumstances : hence therefore when he had to the Galathians treated of Faith , he falls point blank upon moral duties . For in Christ Jesus neither circumcision availeth any thing , nor uncircumcision , but a new creature : And as many as walk according to this rule , peace be on them , and mercy , and upon the Israel of God. Gal. 6 15 , 16. As many as walk , according to this rule ; What rule ? The rule by which men are proved new creatures : The word of Faith and the moral precept . Wherefore Paul exhorteth the Ephesians , not to walk as other Gentiles , in the vanity of their mind ; seeing they had received Christ , and had heard him , and had been taught by him , as the truth is in Jesus ; that they would put off the old man ; what is that ? Why , the former conversation , which is corrupt according to the deceitfull lusts ; Lying , Anger , Sin , giving place to the Divel , corrupt communication , all bitterness , wrath , clamor , evil speaking , with all malice ; and that they would put on the new man ; What is that ? That which is created in righteousness and true holyness ; A being renewed in the spirit of their mind , and a putting away all these things . Eph. 4 For in Christ Jesus , these words are put in of purpose , to shew us the nature of new Testament administrations ; And how they differ from the old : In Moses an outward conformity , to an outward and carnal ordinance , was sufficient to give ( they subjecting themselves thereto ) a being of membership with the Jews : But in Christ ●esus it is not so : of Abrahams flesh was the national Jewish congregation ; but it is Abrahams Faith that makes new testament Churches ; They that are of Faith , are the children of faithfull Abraham . They that are of Faith , the same are the children of Abraham . So then the seed being now spiritual , the rule must needs be spiritual also viz. the word of Faith and holyness ; This is the Gospel concision knife ; sharper then any two edged sword ; and that by which new testament Saints are circumcised in heart , ears , and lips . For in Christ Jesus , no outward and circumstantial thing ; but the new creature ; none subjects of the visible Kingdom of Christ but visible Saints by calling ; Now that which manifesteth a person to be a visible Saint , must be conformity to the word of Faith and Holyness . And they that are Christs , have crucified the flesh with the affections and lusts . Hearken how delightfully Paul handleth the point ? The new creatures , are the Israel of God. The new creature hath a rule by himself to walk by ; And as many as walk according to this rule , peace be on them , and mercy , and upon the Israel of God. Paul to the Philippians commandeth as much ; where treating of his own practice in the doctrine of Faith and Holyness ; requireth them to walk by the same rule , to mind the same thing . I desire to be found in Christ ; saith he , I reach forward toward the things that are before ; my conversation is in heaven , and flatly opposite to them , whose God is their belly , who glory in their shame ; and who mind earthly things . Brethren , saith he , be ye followers together with me , and mark them that walk so ; Mark them ; For what ? For persons that are to be received into fellowship and the choycest communion of Saints . And indeed this is the safest way to judge of the meetness of persons by . For take away the confession of Faith and holyness ; and what can distinguish a Christian from a Turk ? He that indeed receiveth faith , and that squareth his life by the royal , perfect , moral precept ; and that walketh there , in the joy and peace of the holy Ghost ; no man can reject him ; he cannot be a man if he object against against him ; not a man in Christ ; not a man in understanding . The Law is not made for a righteous man ; neither to debar him the communion of Saints if he desire it , nor to cast him out if he were in . But for the Lawless and disobedient , for the ungodly and for sinners , for unholy and prophane : For murtherers of fathers and for murtherers of mothers ; for man-slayers , for whoremongers : for them that defile themselves with mankind ; for manstealers , for prejured persons ; and if there be any other thing contrary to sound doctrine , according to the glorious Gospell which is committtd to my trust . 1 Tim , 1.9 , 10 , 11. Paul also , wen he would leave an everlasting conviction upon the Ephesians concerning his Faith and Holyness ; treating first of the sufficiency of Christs blood , and the grace of God to save us ; he adds , I have coveted no mans Silver , or Gold , or Apparell , he bringth them to the moral precept , ●o prove the sincerity of his good conversation by . Acts 20.28.32.33 . And when men have juggled what they can , and made never such a prattle about religion ; yet if their greatest excellency , as to the visibility of their Saintship , lyeth in an outward conformity , to an outward circumstance in religion ; their profession is not worth two mites . Let us walk honestly , as in the day , not in rioting , and drunkenss ; not in chambering and wantonness ; not in strife and envy ; but put ye on the Lord Jesus Christ , and make no provision for the flesh , to fulfill the lusts thereof . Rom. 13.13 , 14. And it is observable , That after the Apostle had in the 9th and 10th verses of this chapter told us , that the moral precept is the rule of a good conversation ; and exhorted us to make no provision for the flesh ; he adds ( these things provided ) we may receive any that believe in Christ Jesus , unto communion with us ; how weak soever and dark in circumstantialls ; and chiefly designs the proof thereof , in the remaining part of his Epistle . For he that is of sound Faith , and of conversation honest in the world ; no man , however he may fail in circumstances , may lightly reproach or vilify him . And indeed such persons are honour of Christian congregations . Indeed he is prejudiced , for want of light in those things about which he is dark ; as of Baptism or the like ; but seeing that is not the initiating ordinance , or the visible character of a Saint ; yea seeing it maketh no breach in a good and holy life ; nor intrencheth upon any mans right but his own ; and seeing his Faith may be effectual without it , and his life approved by the worst of his enemies ; why should his friends , while he keeps the Law , dishonour God by breaking of the same ? Speak not evil one of another brethren : he that speaketh evil of his brother , and judgeth his brother ; speak evil of the Law and judgeth the Law : But if thou judge the Law thou art not a doer of the Law , but a judge . Jam. 4.11 . He that is judged , must needs fail somewhere in the apprehension of him that judgeth him , else why is he judged , But he must not fail in substance , for then he is worthy to be judged . 1 Cor. 5.12 . his failure is then in a circumstance , for which he ought not to be judged . Object . But notwithstanding all that you have said : Water baptism ought to go before Church-membership ; shew me one in all the New Testament , that was received into fellowship without it . Answ. 1. That Water-baptism hath formerly gone first is granted : But that it ought of necessity so to do , I never saw proof . 2. None ever received it without light going before , unless they did play the Hypocrite : And besides on marvail though in the primitive times it was so generally practised first , for the unconverted themselves know , it belonged to the Disciples of Jesus Christ. Joh 1.24 , 25 , 26 , 27. Yet that all that were received into fellowship , were even then baptized first , would strain a weak mans wit to prove it , if arguments were closely made upon these three texts of holy scriptures ( 1 Cor. 1.14 , 15 , 16 Gal. 37.27 . Rom 6.3 . ) But I pass them , and say , If you can shew me the Christian , that in the primitive times remained dark about it , I will shew you the Christian that was received wthout it . But should I grant more then can be proved ; viz. That Baptism were the initiating ordinance ; and that it once did , as circumcision of old , give a being of membership to the partakers ; yea set the case that men were forbidden then to enter into fellowship without it : yet the case may so bee , that these things notwithstanding , men might be received into fellowship without it . All these things intailed to circumcision ; That was the initiating ordinance ; that gave being of membership ; that was it without which it was positively commanded , none should be received into fellowship , Jos. 5. Yet for all this more then six hundred thousand were received into the Church without it ; yea received , and also retained there and that by Moses and Joshua , even those to whom the Land was promised , when the uncircumcised were cut off . But why then were they not circumcised ? Doubtless there was a reason ; either they wanted time , or opportunity , or instruments , or something . But they could not ●ender a bigger reason then this . I have no light therein : which is the cause at this day that many a faithful man denyeth to take up the ordinance of Baptism , But I say what ever the hinderance was , it mattereth not ; our brethren have a manifest one , an invincible one , one that all the men on earth nor Angels in heaven cannot remove ; For it is God that createth light ; and for them to do it without light would but prove them unfaithfull to themselves , and make them sinners against God ; For whatsoever is not of Faith is sin . Rom. 14. If therefore Moses and Joshuah thought fit to communicate with six hundred thousand uncircumcised persons ; when by the Law not one such ought to have been received among them ; why may not I have communion , the closest communion with visible Saints as afore described , although they want light in , and so cannot submit to that , which of God was never made the wall of division betwixt us . I shall therefore hold communion with such . First . Because the true visible Saint hath already subjected to that which is better ; even to the righteousness of God , which is by Faith of Jesus Christ ; by which he stands just before God ; he also hath made the most exact and strict rule under heaven , that whereby he squares his life before men . He hath like precious Faith with the best of Saints , and a conversation according to light received , becoming the Gospell of Christ : He is therefore to be received , received I say , not by thy light , not for that in circumstances he jumpeth with thy opinion ; but according to his own Faith which he ought to keep himself before G●d . Conscience I say , not thine own , but of the other ; For why is my liberty judged by another mans conscience . 1 Cor. 10.29 . Some indeed do object that what the Apostles wrote , they wrote to gathered Chruches , and so to such as were baptized . And therefore the arguments that are in the Epistles about things circumstantial , respect not the case in hand . But I will tell such , that as to the first part of their objection , they are utterly under a mistake . The first to the Corinthians , The Epistle of James , both them of Peter , and the first Epistle of John , were expresly written to all the Godly , as well as particular Churches . Again ; if Water-baptism , as the circumstances with which the Churches were pestered of old , trouble their peace , wound the consciences of the Godly ; dismember and break their fellowships , it is although an ordinance for the present to be prudently shunned ; for the edification of the Church as I shall shew anon , is to be preferred before it . Secondly , and observe it ; One Spirit , one Hope , one Lord , one Faith , one Baptism ( not of Water , for by one Spirit are we all Baptized into one body ) one God and Father of all , who is above all and through all , and in you all ; is a sufficient rule for us to hold communion by , & also to endeavour the maintaining that communion , and to keep it in unity , within the bond of peace against all attempts what soever . Eph. 4.1 6. 1 Cor. 12.16 . Thirdly , I am bold therefore to have communion with such Heb. 6.2 . Because they also have the doctrin of Baptisms : I say the doctrins of them ; For here you must note , I distinguish between the doctrin and practise of Water-baptism ; The Doctrin being that which by the outward sign is presented to us , or which by the outward circumstance of the act is preached to the believer : viz. The death of Christ ; My death with Christ ; also his resurrection from the Dead , and mine with him to newness of life . This is the doctrin which Baptism preacheth , or that which by the outward action is signifyed to the believing receiver . Now I say , he that believeth in Jesus Christ ; that richer and better then that , viz. is dead to sin , and that lives to God by him , he hath the heart , power and doctrine of Baptism : all then that he wanteth , is but the sign , the shadow , or the outward circumstance thereof ; Nor yet is that despised , but forborn for want of light : The best of Baptisms he hath ; he is Baptized by that one spirit ; he hath the heart of Water-baptism , he wanteth only the outward shew , which if he had ; would not prove him a truly visible Saint ; it would not tell me he had grace in his heart : It is no Characteristical note to another , of my Sonship with God ; Indeed 't is a sign to the person Baptized , and an help to his own Faith ; he should know by that circumstance , that he hath received remission of sins ; if his Faith be as true , as his being Baptized is felt by him . But if for want of light , he partake not of that sign , his Faith can see it in other things , exceeding great and precious promises . Yea as I also have hinted already , if he appear not a Brother before , he appeareth not a Brother by that , And those that shall content themselves to make that the note of visible Church-membership ; I doubt make things not much better , the note of their sonship with God : Fourthly , I am bold to hold communion with visible Saints as afore ; because God hath communion with them ; whose example in the case , we are streightly commanded to follow . Receive you one another as Christ Jesus hath received you , saith Paul , to the glory of God. Rom. 15.1 6. Yea though they be Saints o opinions contrary to you ; though it goeth against the mind of them that are strong . We that are strong ought to bear the infirmities of the weak ; and not to please our selves . What infirmityes ? Those that are natural are incident to all , they are infirmityes then that are sinfull , that cause a man for want of light , to erre in circumstantials ; And the reason upon which he ground this admonition is , that Christ pleased not himself ; but as it is written , the reproaches of them that reproached thee , have fallen upon me . You say , to have communion with such weak brethren , reproacheth your opinions , and practise ; Grant it , your dulness and deadness , and imperfections also reproach the holyness of God ; If you say no , for Christ hath born our sins ; The answer is still the same , Their sins also are fallen upon Christ ; He then that hath taken away thy sins from before the throne of God ; hath taken away their shortness in conformity to an outward circumstance in religion . Both your infirmityes are fallen upon Christ ; yea if notwithstanding thy great sins ; thou standest by Christ compleat before the Throne of God ; why may not thy Brother . notwithstanding his little ones , stand compleat before thee in the Church . Vain man ! Think not by the streightness of thine order , in outward and bodily conformity , to outward and shadowish circumstances , that thy peace is maintained with God ; for peace with God is by Faith in the blood of his cross ; who hath born the reproaches of you both . Wherefore he that hath communion with God for Christs sake , is as good and as worthy of the communion of Saints as thy self . He erreth in a circumstance , thou errest in a substance ; who must bear these errors ? Upon whom must these reproaches fall ? Phil. 1.10 . Some of the things of God that are excellent have not been approved by some of the Saints : What then ? Must these for this be cast out of the Church ? No , these reproaches by which the wisedom of heaven is reproached have fal●en upon me , saith Christ. But to return ; God hath received him , Christ hath received him , therefore do you receive him . There is more solidity in this argument , then if all the Churches of God had received him . This receiving then , because it is set an example to the Church is such as must needs be visible to them ; and it best described by that word which discovereth the visible Saint : Who so therefore you can by the word , judge a visible Saint , one that walketh with God ; you may judge by the self same word that God hath received him . Now him that God receiveth and holdeth communion with , him you should receive and hold communion with . Will any say we cannot believe that God hath received any but such as are Baptized ? I will not suppose a Brother so stupifyed ; and therefore to that I will not answer . Receive him to the Glory of God ; [ To the Glory of God ] is put in on purpose , to shew what dishonour they bring to God who despise to have communion with them ; who yet they know have communion with God. For how doth this man or that Church glorify God , or count the wisdom and holyness of heaven beyond them , when they refuse communion with them ; concerning whom , they are by the word convinced , that they have communion with God. Now the God of patience and consolation , grant you to be like minded one towards another , according to Christ Jesus . Rom. 15.5 . By this word Patience , Paul insinuateth how many imperfections , the choycest Christians , do mingle their best performances with . And by this of consolation , how readily God overlooks , passeth by them and comforteth you notwithstanding . Now that this mind should be in Christians one to another , is manifest ; bcause Paul praies that it might be so . But this is an heavenly gift , and therefore must be fetched from thence . But let the patience of God , and the willingness of Christ to bear the reproaches of the weak , and the consolations that they have in God , notwithstanding , moderate your passions and put you upon prayer , to be minded like Jesus Christ. Fifthly , Because a failure in such a circumstatce as Water doth not unchristian us ; This must needs be granted , not onely from what was said before ; but for that thousands of thousands that could not consent thereto , as we have more gloriously , then we are like to do , acquitted themselves and their Christianity before men , and are now with the innumerable company of Angels , and the spirits of just men made perfect : What is said of Eating or the contrary may as to this be said of Water baptism . Neither if I be Baptized , am I the better , neither if I be not . am I the worse : Not the better before God ; not the worse before men ; still meaning as Paul doth , provided I walk according to my light with God : otherwise 't is false ; For if a man that seeth it to be his duty , shall despisingly neglect it ; or if he that hath no Faith therein shall foolishly take it up ; both these are for this the worse , being convicted in themselves for transgressors . He therefore that doth it according to his light , doth well ; and he that doth it not , or dare not do it for want of light doth not ill ; for he approveth his heart to be sincere with God : he dare not do any thing but by light in the word . If therefore he be not by Grace a partaker of light , in that circumstance which thou professest ; yet he is a partaker of that liberty and mercy by which thou standest . He hath liberty to call God Father , as thou : And to believe he shall be saved by Jesus : His Faith , as thine , hath purifyed his heart : He is tender of the Glory of God as thou art : and can claim by Grace an Interest in Heaven ; which thou must not do because of Water : Ye are both then Christians before God and men without it : He that can let him preach to himself by that : He that cannot let him preach to himself by the promises ; But yet let us rejoyce in God together ; let us exalt his name together , Indeed the Baptized can thank God for that , for which another cannot ; But may not he that is unbaptized thank god for that which the baptized cannot Wouldst thou be content that I should judge thee , because thou canst not for my light give ●hanks with me ? Why then should he judge me for that I cannot give thanks with him for his ? Let us not therefore judge one another any more : but judge this rather , that no man put a stumbling block , or occasion of offence in his Brothers way . Rom. 14 . 1● . And seeing the things wherein we exceed each other , are such as neither make nor marre Christianity ; let us love one another and walk together by that glorious rule above specifyed , leaving each other in all such circumstances to our own Master , to our own Faith. Who art thou that judgest another mans servant ? To his own Master he standeth or falleth ; yea he shall be holden up , for God is able to make him stand . Rom. 14.4 . Sixthly , I am therefore for holding communion thus , because the edification of Souls in the Faith and holyness of the Gospell , is of greater concernment , then an agreement in outward things ; I say , 't is of greater concernment with us , and of far more profit to our Brother ; then our agreeing in , or contesting for the business of Water-baptism . Joh. 16.13 . 1 Cor. 14.20 . 2 Cor. 10 8 chap. 12.19 . Eph. 4.12 . 2 Tim. ● . 10 , 17. 1 Cor. 8.1 . chap. 18.1 , 2. That the edification of Soul , is of the greatest concern , is out of measure evident : because heaven and eternal happiness are so immediately concerned therein . Besides , this is that for which Christ dyed , for which the holy Ghost was given , yea for which the Scriptures and the gifts of all the Godly are given to the Church ; yea and if gifts are not bent to this very work , the persons are said to be proud or uncharitable that have them ; and stand but for cyphers or worse among the Churches of God. Farther , Edification is that that cherisheth all grace , and maketh the Christians quick and lively , and maketh sin lean and dwindling , and filleth the mouth with thanksgiving to God. But to contest with gracious men , with men that walk with God ; to shut such out of the Churches ; because they will not sin against their Souls , rendereth thee uncharitable . Rom. 14.15.20 Thou seekest to destroy the work of God ; thou begettest contentions , janglings , murmurings , and evil surmisings ; thou ministrest occasion for whisperings , backbitings , slanders and the like , rather then godly edifying ; contrary to the whole current of the scriptures and peace of all communityes . Let us therefore leave off these contentions , and follow after things that make for peace , and things wherewith one may edify another . Rom. 14.19 . And know that the edification of the Church of God dependeth not upon , neither is tyed to this or that circumstance . Especially when there are in the hearts of the Godly ; different perswasions about it : then it becometh them in the wisedom of God , to take more care for their peace and unity ; then to widen or make large their uncomfortable differences . Although Aaron transgressed the Law , because he eat not the sin offering of the people ; yet seeing he could not do it with satisfaction to his own conscience ; Moses was content that he left it undone . Lev. 10.16.20 . Joshuah was so zealous against Eldad and Medad , for prophesying in the camp ; without first going to the Lord to the door of the tabernacle , as they were commanded , that he desired Moses to forbid them ; Num. 11.16 : 26. but Moses calls his zeal , envy , and praies to God for more such Prophets ; knowing that although they failed in a circumstance , they were right in that which was better . The edification of the people in the camp was that which pleased Moses . In Hezekiahs time ; Though the people came to the passover in an undue manner ; and did eat it otherwise then it was written ; yet the wise King would not forbid them ; but rather admitted it , knowing that their edification was of greater concern , then to hold them to a circumstance or two . 2 Chro : 30.13 . — 27. Yea God himself , did like the wisdom of the King , and healed , that is , forgave the people at the prayer of Hezekias And observe it , notwithstanding this disorder , as to circumstances ; the feast was kept with great gladness ; and the Levites and the priests praised the Lord , day by day , singing with loud instruments unto the Lord : yea there was not the like joy in Jerusalem , from the the time of Solomon unto that same time What shall we say , all things must give place to the profit of the people of God. Yea sometimes Laws themselves , or their outward preservation ; much more for Godly edifying ; When Christs disciples plucked the ears of corn on the Sabbath ( no doubt for very hunger ) and were rebuked by the Pharisees for it , us for that which was unlawfull ; How did their ●ord succour them ? By excusing them , and rebuking their adversaries . Have ye not read , said he , what David did when he was an hungred ; and they that were with him , how he entred into the house of God , and did eat the shew-bread , which was not lawfull for him to eat , neither for them that were with him , but for the Priests onely ; or have ye not read in the Law , how that on the Sabbath-day , the Priests in the Temple prophaned the Sabbath and were blameless . Why blameless ? Because they did it in order to the edification of the people . Mat. 12 , 1. ●6 . If Laws and ordinances of old , have been broken and the breach of them born with ( when yet the observance of outward things was more strictly commanded then now ) when the profit and edification of the people , came in competition , how much more may not we have communion , Church-communion , no Law where is transgressed thereby . Seventhly , Therefore I am for holding communion thus , because Love , which above all things we are commanded to put on ; is of much more worth then to break about Baptism ; Love is also more discovered when it receiveth for the sake of Christ , and grace ; then when it refuseth for want of Water : And observe it , as I have also said before , this exhortation to Love is grounded upon the putting on of the new creature ; which new creature hath swallowed up all distinctions , that have before been common among the Churches . As I am a Jew , you are a Greek ; I am circumcicised , you are not : I am free , you are bound . Because Christ was all in all these , Put on therefore , saith he , ( as the elect of God , holy and beloved ) bowels of mercyes kindness , humbleness of mind , long suffering , that is , with reference to the infirmities of the weak , forbearing one another , and forgiving one another , If any man have a quarrel against any ; even as Christ forgave you , so also do ye : And above all things put on charity , which is the bond of perfectness . Col , 3.8 , 9 , 10 , 11 , 12 , 13 , 14. Which forbearing and forgiving respecteth not onely private and personal injuries , but also errours in judgment about inclinations and destinctions tending to divisions , and separating upon the grounds laid down in v. 1●th , which how little soever they now seem to us who are beyond them , were strong , and of weight to them who in that day were intangled with them . Some Saints then , were not free to preach to any but the Jews ; denying the word of Life to the Gentiles , and contending with them who preferred it to them : which was a greater error then this of Baptism . Act. 11.1 , 2 , 3 : 19. But what should we do with such kind of Saints ? Why love them still , forgive them , bear with them , and maintain Church-communion with them . Why ? Because they are new creatures , because they are Christs ; For these swallow up all distinctions . Farther , because they are elect and beloved of God. Divisions and distinctions are of shorter date then election ; let not them therefore that are but momentary and hatcht in darkness , break that bond that is from everlasting It is Love , not Baptism that discovereth us to the world to be Christs Disciples . It is Love that is the undoubted character of our interest in , and sonship with God : I mean when we Love as Saints , and desire communion with others , because they have fellowship one with another , in their fellowship with God the Father , and his Son Jesus Christ. 1 Joh. 1.2 . And now though the truth and sincerity of our Love to God , be then discovered when we keep his commandments , in love to his name ; yet we should remember again , that the two head and chief Commandments , are Faith in Jesus , and Love to the brethren : 1 Joh 3.23 . So then he that pretendeth to Love , and yet seeks not the profit of his Brother in chief ; he Loveth , but they are his own opinions and froward notions . Jam. 4.11 . Rom. 14.21 . Love is the fulfilling of the Law ; but he fulfills it not who judgeth , and setteth at nou●ht his Brother ; that stumbleth , offendeth and maketh weak his Brother , and all for the sake of a circumstance , that to which he cannot consent , except he sin against his own Soul , or Papist like , live by an implicite Faith. Love therefore is sometimes more seen and shewed , in forbearing to urge and press what we know , then in publishing and imposing . I could not saith Paul , ( Love would not let me ) speak unto you as unto spiritual , but as unto carnal , even as unto Babes in Christ : I have fed you with Milk and not with strong meat , for hitherto you have not been able to bear it ; neither yet now are you able . 1 Cor. 3.1 , 2. The Apostle considered not onely the knowledge that he had in the mysteries of Christ ; but the temper , the growth , and strength of the Churches , and accordingly kept back , or communicated to them , what might be for their profit . Act 20.18 , 19 , 20. So Christ , I have many things to say unto you , but ye cannot bear them now . It may be some will count these old and threadbare texts ; but such must know , that the word of the Lord must stand for ever . Isa. 40.8 . And I should dare to say to such : if the best of thy new shifts , be to slight , and abuse old Scriptures ; It shewes thou art more fond of thy unwarrantable opinion , then swift to hear , and ready to yield to the authority that is unfallible . But to conclude this , when we attempt to force our Brother beyond his light , or to break his heart with grief , to thrust him beyond his Faith , or to bar him from his priviledge : how can we say , I love ? What shall I say ? To have fellowship one with another for the sake of an outward circumstance , or to make that the door to fellowship which God hath not ; yea to make that the including , excluding charter : The bounds , bar , and rule of Communion , when by the word of the everlasting testament there is no warrant for it ( to speak charitably ) If it be not for want of Love , it is for want of knowledge in the mysteries of the Kingdom of Christ. Strange ! Take two Christans equal in all points but this , nay let one go beyond the other far , for grace and holyness ; yet this circumstance of Water shall drown and sweep away all his excellencies , not counting him worthy of that reception , that with hand and heart shall be given a novice in religion , because he consents to Water . Eighthly , But for Gods people to divide into parties , or to shut each other from Church communion ; though from greater points , and upon higher pretences , then this of Water-baptism ; hath heretofore been counted carnal , and the actors herein babish Christians : Paul and Apollo , Cephas , and Christ were doubtless higher things then those about which we contend : yet when they made divisions for them ; how sharply are they rebuked ? Are ye not Carnall , Carnall , Carnall ? For whereas there are among you , envyings , strife , divisions , or factions : are you not carnall . 1 Cor. 1.11 , 12. chap. 3.1 , 2 , 3 , 4. While one saith I am of Paul , and another I am of Apollo ; are you not carnall ? See therefore from whence arise all thy , indeavours , zeal and labour to accomplish divisions , among the Godly ; Let Paul or Cephas , or Christ himself be the burthen of thy song , yet the heart from whence they flow is carnall , and thy actions , discoveries of childishness . But doubtless when these contentions were among the Corinthians ? and one man vilifyed that another might be promoted ; a lift with a carnall Brother , was thought great wisedom to widen the breach . But why should he be rebuked , that said he was for Christ ? because he was for him in opposition to his holy Apostles . Hence he saith , Is Christ divided ; or separate from his servants Note therefore that these divisions are deserted by the persons the divisions , were made about ; Neither Paul nor Apollo , nor Cephas , nor Christ is here . Let the cry be never so loud , Christ , order , the rule , the command , or the like ; Carnality is but the bottom , and they are but babes that do it ; their zeal is but a puffe , 1 Cor , 4.6 . And observe it , the great division at Corinth , was helped forward by Water-baptism : This the Apostle intimates by ; Were ye Baptized in the name of Paul ? Ah Brethren ! Carnall Christians with outward circumstances , will if they be let alone , make sad work in the Churches of Christ , against the spiritual growth of the same . But I thank God , saith Paul , that I Baptized none of you , &c. Not , but that it was then an ordinance of God , but they abused it , in making parties thereby . I Baptized none of you , but Crispus and Gaius , and the houshold of Stephanus ; men of note among the Brethren , men of good judgement , and reverenced by the rest ; they can tell you I intended not to make a party to my self thereby . Besides I know not whether I Baptized any other . By this negligent relating , who were Baptized by him ; he sheweth that he made no such matter of Baptism , as some in these dayes do ; nay , that he made no matter at all thereof , with respect to Church-communion ; for if he did not heed who himself had Baptized ; he much less heeded , who were Baptized by others ; but if Baptism had been the initiating or entering ordinance , and so appointed of God ; no doubt he had made more conscience thereof , then so lightly to pass it over . For Christ sent me not to Baptize , but to Preach the Gospel . The Gospel then may be effectually preached , and yet Baptism neither administred nor mentioned . The Gospel being good tidings to sinners , upon the account of free grace through Christ ; but Baptism with things of like nature , are dutyes injoyned such a people who received the Gospel before : I speak not this , because I would teach men to break the least of the Commandments of God ; but to perswade my brethren of the Baptized way , not to hold too much thereupon ; not to make it an essential of the Gospel of Christ , nor yet of communion of Saints . He sent me not to Baptize : These words are spoken with holy indignation against them that abuse this ordinance of Christ. So when he speaketh of the Ministers themselves , which also they had abused ; in his speaking , he as it were , trampleth upon them ; as if they were nothing at all . Who then is Paul ? and who is Apollo ? He that planteth is not any thing ; neither is he that watereth : but God that giveth the increase : 1 Cor. 3.5 : 7. Yet for all this , the Ministers and their ministry are a glorious appointment of God in the World. Baptisme also is a holy ordinance , but when Sathan abuseth it , and wrencheth it out of its place ; making that which was ordained of God , for the edification of believers ; the only weapon to break in pieces , the love , the unity , the concord of Saints ; then what is Baptism ; then neither is Baptism any thing And this is no new doctrine ; For God by the mouth of his Prophets of old ; cryed out against his own institutions , when abused by his people : To what purpose is the multitude of your sacrifices to me ? saith the Lord , I am full of burnt offerings , of rams ; and the fat of fed Beasts : I delight not in the blood of Bullocks , or of Lambs , or of he Goats : When you come to appear before me , Who hath required these things at your hands , to tread my Courts ? Bring no more vain oblations , incense is an abominatien to me : The new Moons and the Sabbaths , and the calling of assemblyes , I cannot away with ; it is iniqui●y , even the solemn meeting . Your new Moons , and your appointed Feasts my Soul hateth , they are a trouble to me , my Soul hateth , I am even weary to bear them . Isa. 1.11 , 12 , 13 , 14. And yet all these were his own appointments . But why then did he thus abhor them ? Because they retained the evil of their doings , and used them as they did other of his appointments . viz. For strife and debate , and to strike with the fist of wickedness . chap. 58.4 . Wherefore when that of God , that is great , is overweighed by that which is small ; it is the wisedom of them that see it , to put load to the other end of the scale ; untill the things thus abused , poise in their own place . But to pass this , and proceed . Ninthly , If we shall reject visible Saints by calling , Saints that have communion with God ; that have received the Law , at the hand of Christ , that are of holy conversation among men ; they desiring to have communion with us , as much as in us lyeth , we take from them their very priviledge , and the blessings to which they are born of God : For Paul saith , not only to the gathered Church at Corinth , but to all scattered Saints that in every place call upon the name of the Lord : That Jesus Christ is theirs , That Paul and Apollo , and the World , and Life , and Death , and all things are theirs , because they are Christs , and Christ is Gods. But saith he , let no man glory in men , such as Paul and Cephas , though these were excellent : because this priviledge comes to you upon another bottom , even by Faith of Jesus Christ. Drink you all of this , is intailed to Faith , not Baptism : Nay Baptized persons may yet be excluded this ; when he that discerneth the Lords body hath right , and priviledge to it . 1 Cor. 11.28 , 29. But to exclude Christians from Church communion , and to debar them their Heaven-born priviledges , for the want of that which yet God never made a wall of division between us . 1. This looks too like a spirit of persecution . Job . 19.25 , 26 , 27 , 28. 2. It respecteth more a form , then the spirit , and power of Godliness . 2 Tim. 3.5 . 3. This is to make Laws , where God hath made none , and to be wise above what is written ; contrary to Gods word , and our own principles . 4. It is a directing of the Spirit of God. 5. It bindeth all mens Faith and light to mine opinion . 6. It taketh away the Childrens Bread. 7. It withholdeth from them the increase of Faith. 8. It tendeth to harden the hearts of the wicked . 9. It tendeth to make wicked the Hearts of weak Christians . 10 It setteth open a door to all temptations 11. It tempteth the Divel to f●l upon those that are alone , and have none t● help them . 12. It is the Nursery of all vain janglings , backbitings , and strangenes among the Christians . 13. It occasioneth the World to reproach us . 14. It holdeth staggering consciences , in doubt of the right way of the Lord. 15. It giveth Occasion to many to turn aside to most dangerous heresies . 16. It abuseth the holy Scriptures ; It wresteth Gods ordinances out of their place . 17. It is a Prop to Antichrist . 18. Shall I add , It is not that which greatly prevailed to bring down these judgments , which at present we feel and groan under ; I will dare to say , it was the cause thereof . Tenthly , and Lastly . Bear with one word farther : What greater contempt can be thrown upon the Saints ; then for their Brethren to cast them off , or to debar them Church communion ? Think you not that the World may groundly say , Some great iniquity lyes hid in the skirts of your Brethren ; when in truth the transgression is yet your own ? But I say what can the Church do more to the sinner or open prophane ? Civil commerce you will have with the worst , and what more have you with these ? Perhaps you will say we can pray and Preach with these , and hold them Christians , Saints , and Godly . Well but let me ask you one word farther : Do you believe , that of very conscience , they cannot consent , as you , to that of Water baptism ? And that if they had light therein , they would as willingly do it as you ? Why then as I have shewed you our refusal to hold communion with them is without a ground from the word of God. But can you commit your Soul to their Ministry , and joyne with them in Prayer ; and yet not count them meet for other Gospel p●iviledges ? I would know by what Scripture you do it ? Perhaps you will say I commit not my Sou to their Ministry , only hear them occasionally for tryall . If this be all the respect thou hast for them and their Ministry , thou mayest have as much for the worst that pisseth against the Wall. But if thou canst hear them as Gods Ministers . and sit under their Ministry as Gods ordinance ; then shew me where God hath such a Gospel Ministry , as that the persons Ministring , may not though desiring it , be admitted with you to the closest communion of Saints . But if thou sitest under their Ministry for fleshly politick ends ; thou hearest the word like an Atheist , and art thy self , while thou judgest thy Brother , in the practise of the worst of men . But I say , where do you find this peicemeal communion with men that profess Faith and Holyness as you , and separation from the World. If you object that my Principles lead me to have communion with all ; I answer with all as afore described ; if they will have communion with me . Object . Then you may have communion with the members of Antichrist . Answ. If there be a visible Saint yet remaining in that Church ; let him come to us , and we will have communion with him . Quest , What! Though he yet stand a member of that sinfull number , and profess himself one of them ? Answ. You suppose an impossibility ; For it cannot be that at the same time , a man should visibly stand a member of two bodys , diametrically opposite one to another Wherefore it must be supposed , that he who professeth himself a member of a Church of Christ ; must forthwith , nay before , forsake the Antichristian one . The which if he refuseth to do , it is evident he doth not sincerely desire to have fellowship with the Saints . But he saith he cannot see that that company to which you stand opposite , and conclude Antichristian , is indeed the Antichristian Church . If so : he cannot desire to joyn with another , if he know them to be professedly , and directly opposite . I hold therefore to what I said at first ; That if there be any Saints in the Antichristian Church , my heart , and the door of our Congregation is open to receive them , into closest fellowship with us . Object . But how if they yet retain some Antichristian principles ? Answ. If they be such as eat out the bowels of a Church , so soon as they are detected , he must be either be kept out , while out , or cast out , if in : For it must be the prudence of every community , to preserve its own unity with peace and truth : The which the Churches of Christ may do ; and yet as I have shewed already , receive such persons as differ upon the point of Water-baptism : For the doing or not doing of that , neither maketh nor marreth , the bowels or foundation of Church communion . Object . But this is receiving for opinion sake ; as before you said of us . Answ. No , We receive him for the sake of Christ , and grace , and for our mutual edification in the Faith ; and that we respect not opinions , I mean in lesser matters , 't is evident ; for things wherein we differ are no breach of communion among us ; We let every man have his own Faith in such things to himself before God. I now come to a short Application . I , Keep a strict separation , I pray you , from communion with the open prophane ; and let no man use his liberty in Church relation , as an occasion to the flesh ; but in Love serve one another ; Looking diligently least any root of bitterness ( any poisonfull herb . Deut. 29.18 . ) springing up trouble you , and thereby many be defiled And let those that before were reasons for my separation ; be motives to you maintain the like : and remember that when men have said what they can for a sinfull mixture in the worship of God , the arm of the Lord is made bare against it . 2. In the midst of your zeal for the Lord , remember that the visible Saint is his ; and is priviledged in all those spiritual things , that you have in the word , and live in the practise of , and that he is to partake thereof , according to his light therein . Quarrel not with him about things that are circumstantial ; but receive him in the Lord as becometh Saints ; if he will not have communion with you , the neglect is his , not yours . But saith the open prophane ; Why cannot we be reckoned Saints also ? We have been Christened , we go to Church , we take the Communion . Poor People ! This will not do ; for so long as in Life and Conversation you appear to be open prophane ; we cannot unless we sin , receive you into our fellowship : For by your ungodly lives you shew that you know not Christ ; and while you are such by the word , you are reputed but Beasts : Now then judge your selves , if it be not a strange community that consisteth of men and Beasts : Let Beasts be with the Beasts ; you know your selves do so ; you receive not your Horse nor your Hog to your Table ; you put them in a room by themselves Besides I have shewed you before , that for many reasons we cannot have communion with you . 1. The Church of God must be Holy. Lev. 11.44 . chap 19 2. chap. 20.7 . 1 Pet. 1.15 , 16. Isa. 26.2 . Psa. 128.20 Ezek. 43.12 . chap. 44. 9. Isa. 52.11 . 2. The example of the Churches of Christ before , hath been a community of visible Saints . Rom. 1.7 . 1 Cor. 1.2 . Eph. 1.1 , 2. Col. 1.1 . 1 Thes. 1.1 , 2. 2 Thes. 1.1 . Poor carnal man , there are many other reasons urged in this little book , that shew why we cannot have communion with thee : Not that we refuse of pride or stoutness , or because we scorn you as men : No , we pity you , and pray to God for you ; and could if you were converted , with joy receive you to fellowship with us : Did you never read in Daniel , That Iron is not mixed with miry Clay ? Dan. 2.43 . No more can the Saints with you , in the worship of God , and fellowship of the Gospel . When those you read of in the fourth of Ezra , attempted to joyn in Temple work with the children of the captivity ; what said the children of Judah ? you have nothing to do with us , to build an house to the Lord our God ; but we our selves together will build unto the Lord God of Israel . &c. Ezra . 4 1 , 2 , 3. I return now to those that are visible Saints by Calling , that stand at a distance one from another , upon the accounts before specifyed : Brethren : Close ; Close ; Be one as the Father and Christ is one . 1. This the way to convince the World that you are Christs , and the Subjects of one Lord ; whereas the contrary makes them doubt it . Joh. 13.34 , 35. Joh. 17.23 , 2. This is the way to increase Love ; that Grace so much desired by some , and so little enjoyned by others . 2 Cor. 7.14 , 15. 3. This is the way to favour and taste the Spirit of God in each others experience ; for which if you find it in truth you cannot but bless ( if you be Saints ) the name our Lord Jesus Christ. 1 Thes. 1.2 , 3 , 4. 4. This is the way to increase knowledge , or to see more in the word of God : for that may be known by two ; that is not seen by one . Isa. 52.8 . 5. This is the way to remove secret jealousies , and murmurings one against the other ; yea this is the way to prevent much sin , and greatly to frustrate that design of hell , Prov. 6.16 , 17 , 18 , 19. 6. This is the way to bring them out of the World into fellowship ; that now stand off from our Gospel priviledges , for the sake of our vain janglings , 7. This is the way to make Antichrist shake , totter and tumble . Isa 11.13 , 14. 8. This is the way to leave Babylon , as an habitation for Divels only ; and to make it an hold for soul Spirits , and a cage only for every unclean and hatefull bird . 9. This is the way to hasten the work of Christs Kingdom in the World ; and to forward his coming to the eternal judgment . 10. And this is the way to obtain much of that Well done , Good and Faithfull Servant , when you stand before his face . I beseech you Brethren suffer the word of exhortation ; for I have written a Letter unto you in few words . Heb , 13.22 . FINIS . Notes, typically marginal, from the original text Notes for div A30136-e360 Of justification . Of R●pentance . Of Love. Saul was in Antioch before , but being brought into suspicion by false Apostles , he had need of a new commendation . The Strongest may sometimes be out of the way . 
A30128	----	Christian behaviour, or, The fruits of true Christianity shewing the ground from whence they flow in their godlike order in the duty of relations, as husbands, wives, parents, children, masters, servants &c. : with a word of direction to all backsliders / by John Bunyan. Bunyan, John, 1628-1688. 1663 Approx. 161 KB of XML-encoded text transcribed from 80 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A30128 Wing B5492 ESTC R14817 08480744 ocm 08480744 41368 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A30128) Transcribed from: (Early English Books Online ; image set 41368) Images scanned from microfilm: (Early English books, 1641-1700 ; 1248:8) Christian behaviour, or, The fruits of true Christianity shewing the ground from whence they flow in their godlike order in the duty of relations, as husbands, wives, parents, children, masters, servants &c. : with a word of direction to all backsliders / by John Bunyan. Bunyan, John, 1628-1688. 140 p. Printed for F. Smith, London : [1663?] Pages stained and closely bound with some loss of print. Includes "Prison-meditations, directed to the heart of suffering saints and reigning sinners": p. 145-154. Reproduction of original in the Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Good works (Theology) 2005-02 TCP Assigned for keying and markup 2005-02 Aptara Keyed and coded from ProQuest page images 2005-04 Rachel Losh Sampled and proofread 2005-04 Rachel Losh Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion Christian Behaviour ; OR THE Fruits of true Christianity . Shewing the Ground from whence they flow , in their Godlike order in the Duty of Relations , as Husbands , Wives , Parents , Children , Masters , Servants , &c. With a Word of Direction to all Backsliders . By John Bunyan , a Prisoner of Hope . The Earth that drinketh in the Rain that cometh oft upon it , and bringeth forth herbs meet for them by whom it is dressed receiveth blessing from God : But that which beareth Briers and Thorns is nigh unto cursing , whose end is to be burned , Heb. 6. 7 , 8. London , Printed for F. Smith , at the Elephant and Castle without Temple-Bar . THE EPISTLE TO THE READER . Courteous Reader , HAving formerly writ some small matter , touching the Doctrine of Faith ; as Justification by Grace through the Faith of Christs Blood , &c. I do here , as the second to that Doctrine , present thee with a few lines , touching Good Works , that I might , as at first I shewed thee the Good and Glory of the one , so now shew thee the Beauty and Excellency of the other : For though we are justified , Rom. 3. 24 , &c. freely by Grace through Christ before God ; yet we are justified before Men , Jam. 2. 18. by our Works : Nay , a life of Holiness flowing from Faith in us that are saved by Grace , it doth justifie that Grace before the World that justifies us before God , 2 Cor. 6. 1 , 3. 2 Cor. 9. 12 , 13 , 1 Pet. 2. 11 , 12. I have not here only in general treated of this Doctrine of Good Works , but particularly ( after some discourse about Works flowing from Faith , and what makes it truly and gospelly Good ) I discourse of them as we stand under our several relations in this World among men ; As first , The Duty of the Master of a Family : Of the Husband to his Wife ; and of hers to him : Of the Duty of Parents to their Children ; and of Children to their Parents : Of Masters also to their Servants ; and of the Servant again to his Master ; with a brief touch upon Good Neighbourhood ; and a discovery of Covetousness , Pride and Uncleanness , which are great Obstructions to a truly Gospel-Conversation . I know there are many that have treated of Good Works in large and learned Discourses , but , I doubt , all have not so Gospelized their discourses as become them , and as the Doctrine of the Grace of God calleth for . However , I thoughtit my duty to add this discourse to all that are past ; and that for these Reasons . First , to take away those Aspersions that the Adversaries cast upon our Doctrine ( Rom. 3. 8. as also in the dayes of Paul ) that because we preach Justification without the Works of the Law ; therefore they pretend we plead for loosness of life , whose damnati●s just . Secondly , Because though there be much discourse about Works in general ; yet a particular Discourse of them , as afore is touched , is too much neglected , and by this means every one too much left at uncertainties ( as from them ) of their several works under their particular Relations , which I think is one reason of that disorder in Families and Places , where God's People live , to their shame , and the dishonour of their God. Thirdly , Because these few Books that do particularly treat thus of Good Works , are , I think , now so scarce , or so big , that but few have them , and few buy them , if they may be had , especially our new Converts ; for whose sakes principally this short Discourse is intended : and indeed this is one reason of my brevity , that the price might neither be burdensome , nor the reading long and tedious : Multitude of words drown the Memory ; and an Exhortation in few words , may yet be so full , that the Reader may find that in the side of a sheet , which some are forced to hunt for in a whole Quire , &c. The Lord teach us this Wisdom . Fourthly , I have written this Book , to shew that I bear a fellow-Testimony and Witness ( with all that know God ) of the Operation that Grace hath , and will have in the heart that hath savingly received it . Lastly , I have thus written , because it is amiable , and pleasant to God , when Christians keep their Rank , Relation and Station , doing all as become their Quality & Calling . When Christians stand every one in their places , and do the work of their Relations , then they are like the flowers in the Garden , that stand and grow where the Gardner hath planted them , and then they shall both honour the Garden in which they are planted , and the Gardner that hath so disposed of them : From the Hysop on the Wall , to the Cedar in Lebanon , their Fruit is their glory . And seeing the stock into which we are planted , is the fruitfullest stock ; the sap conveyed thereout the fruitfullest sap , and the dresser of our souls , the wisest Husbandman , John 15. 1. How contrary to nature , to example , and expectation should we be , if we should not be rich in Good Works . Wherefore take heed of being painted fire , wherein is no warmth , and painted flowers , which retain no smell , and of being painted trees , whereon i● no fruit . Whoso boasteth himself o● a false gift , is like Clouds and Wind without Rain , Prov. 25. 14. Farewel ▪ The Lord be with thy Spirit , tha● thou mayest profit for time to come . J. BUNYAN Christian Behaviour ; OR , The Fruits of true Christianity . Tit. 3. 7 , 8. That being justified by his Grace , we should be made Heirs according to the hope of Eternal Life . This is a faithful Saying ; and these things I will that you affirm constantly , that they which have believed in God , might be careful to maintain good Works . These things are good and profitable unto men . I Shall not at this time discourse of every Particular at large , included in these words , but shall briefly fall upon those things that I judge most necessary for the People of God : Neither shall I need to make any great preamble to the words for their Explication , they themselves being plain , and without tha● ambiguity that calleth for such a thing the general scop being this , That the which have believed in God , should be care●ful to maintain Good Works . But yet , to prosecute what I inten● with what clearness I may , I shall in 〈◊〉 word or two make way for what is to be the main of this Book . [ This is a Faithful Saying ] This Which ? Why that which goeth before namely , That being justified by Grace , w● should be made Heirs according to the hop● of Eternal Life . This is a faithful saying and these things I will that thou affirm con●stantly . Why so ? Why , that they which have believed i● God , might be careful to maintain Goo● Works . The meaning is , That the way to provoke others to Good Works , is constant●ly ( in the evidence and demonstratio● of the Spirit ) to shew them the certainty of their being by Grace made Heirs of Eternal Life . From this Scripture therefore I do gather these things observable . First , That Good Works do flow from Faith. Yea , Secondly , That every one that believeth should be careful that their Works be Good. Thirdly , That every Believer should not only be careful that their Works be good , and for the present do them , but should also be careful to maintain them ; that is , They should carefully study to keep in a constant course of Good Works . And lastly , That the best way to provoke both our selves and others to this Work. It is to be often affirming to others , the Doctrine of Justification by Grace , and to believe it our selves . This is a faithful Saying ; and these things I will , saith Paul , that thou affirm constantly , that they who have believed in God , might be careful to maintain Good Works . I begin with the first . That Good Works do flow from Faith. This is evident divers wayes . First , from the impossibility of their flowing from any other thing ; they must either flow from Faith , or not at all : For whatsoever is not of Faith , is sin . And again ; without Faith it is impossible to please Him , ( Rom. 14. 23. Heb. 11. 6. ) Every man by nature , before Faith , is an evil and a corrupt tree : And a corrupt tree cannot bring forth good fruit . Do men gather grapes of thorns , or figs of thistles ? ( Mat. 7. 16 , 17. ) Now a man is made good by Faith , and by that bringeth forth the Fruits that are acceptable to God , ( Heb. 11. 4. Col. 1. 4 , 5 , 6. ) Wherefore sinners before faith , are compared to the Wilderness , whose fruits are briers and thornes ; and whose hearts are the habitation of Dragons ; that is , of Devils , ( Isa. 35. 6 , 7. Heb. 6. 7 , 8. ) And hence again it is , that they are said to be Godless , Christless , Spiritless , Faithless , Hopeless ; without the Covenant of Grace ; without Strength ; enemies in their minds by wicked works , and possessed by the Spirit of wickedness , as a Castle by a Conqueror , Ephes. 2. 12. Jude 19. 2 Thes. 3. 2. Col. 1. 21. Luke 11. 21. Now these things being thus , it is impossible that all the men under heaven , that are unconverted , should be able to bring forth one work rightly good ; even as impossible , as for all the Briers and Thrones under Heaven , to bring forth one cluster of Grapes , or one bunch of Figs ; for indeed they want the qualification : A Thorn bringeth not forth Figs , because it wanteth the nature of the Fig-tree ; and so doth the Bramble the nature of the Vine . Good Works must come from a good heart . Now , this the unbeliever wanteth , because he wanteth Faith ; For 't is that which purifieth the heart ( Luk. 6. 45. Acts 15. 9. ) Good Works must come from love to the Lord Jesus ; but this the unbeliever wanteth also ; Because he wanteth Faith : for Faith worketh by love , and by that means doth good , as Gal. 5. 6. And hence again it is , That though the carnal man doth never so much which he calleth good , yet it is rejected , slighted , and turned as dirt in his face again ; his prayers are abominable , his plowing is sin , and all his righteousness as menstruous rags ( Prov. 15. 8. Prov. 21. 4. Isa. 60. 4. ) Thus you see , that without Faith there is no Good Works . Now then to shew you that they flow from Faith. And that , For that Faith is a principle of Life by which a Christian lives ( Gal. 2. 20 , 21. ) a principle of Motion by which it walks towards Heaven in the Way of Holiness , ( Rom. 4. 12. 2 Cor. 5. 7. ) It is also a principle of strength , by which the soul opposeth its lust , the Devil and this World , and over-comes them ; This is your victory , even your Faith , ( 1 John 5. 4 , 5. ) Faith in the heart of a Christian , is like the Salt that was thrown into the corrupt Fountain , that made the naughty waters good , and the Land fruitful ( 2 Kings 2. 19 , 20 , 21. ) Faith , when it is wrought in the heart , it is like leaven hid in the meal , Mat. 13. 33. or like perfume , that lighteth upon stinking leather , turning the smell of the leather the savour of the perfume ; it being the● planted in the heart , and having its natural inclination to holiness . Hence it i● that there followeth an alteration of the life and conversation , and so bringeth forth fruit accordingly . A good man ou● of the good treasure of his heart , bringeth forth good fruit , Luk. 6. 45. Which treasure , I say , is this Faith ( Jam. 2. 5. 1 Pet. 1. 7. ) And therefore it is , that Faith is called , The Faith according to Godliness , and the most holy Faith , Tit. 1. 1. Jude 20. 2. Good Works must needs flow from Faith , or no way ; Because , that alone carrieth in it an argument sufficiently prevalent to win upon our natures , to make them comply with holiness . Faith sheweth us that God loveth us , that he forgiveth us our sins , that he counteth us for his Children , having freely justified us through the Blood of his Son , Rom. 3. 24 , 25. Rom. 4. Heb. 11. 13. 1 Pet. 1. 8. Faith receiveth the Promise , imbraceth it , and comforteth the Soul unspeakably with it . Faith is so great an Artist in arguing and reasoning with the soul , that it will bring over the hardest heart that it hath to deal with : It will bring to my remembrance at once , both my vileness against God , and his goodness towards me ; it will shew me , that though I deserve not to breath in the Air , yet that God will have me an Heir of Glory . Now , there is no argument greater than this : this will make a man run thorow ten thousand difficulties to answer God ( though it never can ) for the Grace that he hath bestowed on it . Further , Faith will shew me how distinguishingly this Love of God hath set it self upon me : It will shew me , that though Esan was Jacobs Brother , yet he loved Jacob , Mal. 1. 2. that though there were thousands more besids me that were as good as me , yet I must be the man that must be chosen . Now this , I say , is a marvellous argument , and unspeakably prevaileth with the sinner , as saith the Apostle , For the Love of Christ constrains us , because we th●● judge , That if one dyed for all , then are all dead , and that he died for all , that they which live ( that is by Faith ) should not henceforth live unto themselves , but to Hi●● that died for them , and rose again , 2 Cor. 5. 14. Love , saith the Wise man , is strong as Death ; many waters cannot quench Love , neither can the floods drown it ▪ If a man would give all the substance of his house for Love , it would be utterly contemned . Song . 8. 6 , 7. Oh! when the broken dying condemned sinner , can but see , by Faith , the Love of a tender-hearted Saviour ; and also see what he underwent to deliver it from under that Death , Guilt and Hell that now he feels and fears , which also it knoweth it hath most justly and highly deserved : Then bless the Lord , O my soul ; and what shall I render unto the Lord for all his benefits ? Psal. 103. 1 , 2 , 3. Psal. 116. 1 , 2 , 3 , 4 , 5 , 6 , 7 , 8 , 10 , 11 , 12 , 13 , 14. Thus is Faith a prevailing argument to the sinner , whereby he is fetched off ●rom what he was , and constrained to ●end and yeeld to what before it neither would nor could , 1 Cor. 2. 14. Rom. 8. ● . And hence it is , that Gospel-obedience is called the Obedience of Faith , as well as obedience to the Faith , ( Rom. 16. 26. For it must be by the Faith of Christ in my heart , that I submit to the Word of Faith in the Bible , otherwise ●ll is to no profit , as saith the Apostle ▪ The Word preached did not profit them , it not being mixed with Faith in them that heard it ( Heb. 4. 2. ) For Faith alone can see the reality of what the Gospel saith ; and so I say , argue over the heart to the imbracing of it . 4. Faith is such a Grace , as wil represent to the soul all things in their proper colours : it doth not ( as doth unbelief and ignorance ) shew us all things out of order , puting darkness for light , and bitter for sweet , but will set every thing in his proper place before our eyes , God and Christ shall be with it , the chiefest good , the most lovely and amiable ; a Heavenly Life shall be of greater estee● and more desirable , than all the tre●●sures of Egypt : Righteousness & Sanct●●fication will be the thing after which 〈◊〉 will most vehemently press , because 〈◊〉 seeth not only Death and Damnation , 〈◊〉 the fruits of sin , but sin also in it sel● distinct from the punishment belongin● to it , a detestible , horrible , and odiou● thing , Heb. 11. 25 , 26 , 27. Phil. 3. 7 , 8 , 9 ▪ 10 , 11 , 12. Rom. 12. 9. By Faith we see this World hath n● abiding in it for us , nor no satisfactio● if it were otherwise , Prov. 33. 5. Heb ▪ 11. 15 , 16. & 13. 14. 1 Cor. 7. 29 , 30 , 31 ▪ And hence it is , that the People of God have groaned to be gone from hence , int● a state that is both sinless , and temptationless : And hence it is again , that they have run through so many Tryals , Afflictions and Adversities , even because of that Love to holiness of life , that Faith being in their hearts did prompt them to by shewing them the worth and durableness of that which was good , and the irksomeness and evil of all things else ▪ ●Cor . 5. 1 , 2 , 3 , 4 , 5 , 6 , 7 , 8. Heb. 11. 33 , ●4 , 35 , 36 , 37 , 38 , 39. 5. Faith layeth hold of that which is ●ble to help the soul to bring forth Good Works : It layeth hold of , and ingageth ●e Strength of Christ , and by that over-●ometh that which oppresseth . I can do ●ll things through Christ that strengthen●th me , Phil. 4. 13. In a word , A Life of Holiness and Godliness in this world , doth so insepa●ably follow a Principle of Faith , that 〈◊〉 is both monstrous and ridiculous to ●uppose the contrary . What , shall not ●e that hath life have motion ? Gal. 2. ●0 . He that hath by Faith received the ●pirit of Holiness , shall not he be Ho●y ? Gal. 3. 2. And he that is called to Glory and Vertue , Shall not he add to ●is Faith Vertue ? 2 Pet. 1. 4 , 5. We are ●y Faith made good Trees , and shall not ●e bring forth good Fruit ? Luke 6. 43. They that believe are created in Christ ●esus unto Good ●orks ; and God hath , ●efore the world was , ordained that we ●hould walk in them ; and shall both our second Creation , and God's fore-ordin●●tion be made frustrate ? Ephes. 1. 4. & 〈◊〉 10. Besides , the Children of Faith 〈◊〉 the Children of Light , and of the 〈◊〉 1 Tim. 5. 5. Lights upon a Hill , & Ca●●dles on a Candle-stick , and shall not the shine ? They are the Salt of the Earth shall not they be seasoning ? Mat. 5. 1● 14. The Believer is the alone Man , 〈◊〉 whom God sheweth to the World th● Power of his Grace , the operation of h● Peoples Faith , &c. The unbeliever● reade indeed of the Power of Grace , 〈◊〉 the Faith , Hope , Love , Joy , Peace , an● Sanctification of the Heart of the Chri●stian , but they feel nothing of that sin killing operation that is in these things these are to them as a story out of Rom● or Spain : Wherefore , to shew them i● others , what they find not in themselves God worketh Faith , Hope , Love , &c. i● a Generation that shall serve him ; an● by them they shall see what they canno● find in themselves ; and by this mean● they shall be convinced , that though sin● ●nd the pleasures of this life , be sweet to ●hem , yet there is a People otherwise-●●inded , even such a People , that do in●eed see the Glory of that which others ●eade of , and from that fight , take plea●ure in those things which they are most ●●verse unto . To this , I say , are Christi●ns called ; herein is God glorified ; Hereby are sinners convinced ; and by ●his is the World condemned , 1 Thes. 4. ● . 1 Pet. 2. 12. & 3. 1. Heb. 11. 7. Object . But if Faith doth so naturally ●ause Good Works , what then is the rea●on that God's People find it so hard a mat●er to be Faithful in Good Works ? I answer , First , God's People are ●ruitful in Good Works , according to the pro●ortion of their Faith ; if they be slender ●n Good Works , it is because they are weak ●n Faith. Little faith is like small can●les , or a weak fire , which though they shine , and have heat , yet but dim shining , and but small heat , when compared with bigger Candles & greater Fire . The reason why Sardis had some in it whose works were not perfect before God ; 〈◊〉 was because they did not hold fast , b● Faith , the Word that they had former 〈◊〉 heard , and received , Rev. 3. 1 , 2 , 3. Secondly , There may be a great mistak● in our judging of our own fruitfulness● the soul that indeed is candid , and righ● at heart , is taught by Grace to judge 〈◊〉 self , though fruitful , yet barren upo● two accounts ; 1. When it compareth it life to the Mercy bestowed upon it : Fo● when a Soul doth indeed consider th● greatness and riches of the Mercy be●stowed upon it , then it must needs cr● out , O wretched man that I am ! Rom ▪ 7. 24. for it seeth it self wonderfully t● fall short of a Conversation becomin● one who hath received so great a benefit ▪ 2. It may also judge it self barren , becaus● it falleth so far short of that it woul● attain unto ; it cannot do the thing tha● it would , Gal. 5. 17. 3. The heart o● a Christian is naturally very barren ; up●on which , though the Seed of Gra● ( that is the fruitfullest of all Seeds ) b●●sowen , yet the heart is naturally subjec● to bring forth weeds , Mat. 15. 19. Now , to have a good Crop from such ground , doth argue the fruitfulness of the Seed : wherefore I conclude upon these three things . First , That the Seed of Faith is a very fruitful Seed , in that it will be fruitful in so barren a soil . Secondly , That Faith is not beholding to the heart , but the heart to it , for all its fruitfulness . Thirdly , That therefore the way to be a more fruitful Christian , it is to be stronger in believing . Now for the second thing , to wit , That every one that believeth should be careful that their Works be Good. This followeth from what went just before ; to wit , That the heart of a Christian is a heart subject to bring forth weeds . There is Flesh as ● well as Spirit in the best of Saints : and as the Spirit ▪ of Grace will be alwayes putting forth something that is good , so the Flesh will be putting forth continually that which is evil . For the Flesh lusteth against the Spirit as the Spirit against the Flesh , Gal. 5. 17. Now , this considered , is the cause why you find so often in the Scriptures so many items & cautions to the Christians to look to their lives and conversations ▪ As , Keep thy heart with all diligence , Prov ▪ 4. 23. Watch ye ; stand fast in the Faith ▪ quit you like men , be strong , 1 Cor. 16. 13 ▪ Be not deceived , God is not mocked ; for whatever a man soweth , that shall he reap ▪ for he that soweth to the flesh , shall of the flesh reap Corruption : but he that soweth to the Spirit , shall of the Spirit reap life everlasting , Gal. 6. 7 , 8. All works are not good that seem to be so : It is one thing for a mans wayes to be right in his own eye ; and another , for them to be right in God's . Often that which is in high estimation with men , is abomination in the sight of God , Prov. 30. 12. Luke 16. 15. Seeing Corruption is not yet out o● our natures , there is a proneness in us t● build upon the right foundation , Wood Hay and Stubble , instead of Gold and Silver and precious Stones , 1 Cor. 3. 11 , 13 , 14 , 15. How was both David the King , Nathan the Prophet , and Vzza the Priest deceived , touching Good Works ? 1 Chron. 17. 1 , 2 , 3 , 4. 1 Chron. 13. 9 , 10 , 11. Peter also in both his defending his Master in the Garden , and in diswading of him from his sufferings , though both out of love and affection to his Master , was deceived touching Good Works , Mat. 16. 22 , 23. John 18. 9 , 10. Many have miscarried both as to Doctrine , Worship , and the prosecution of each . 1. For Doctrine . Christ tells the Jews , That they taught for the Doctrines of God , the doctrines and traditions of men , Mat. 15. Mark 7. As also saith the Apostle ▪ They teach things they ought not , for filthy lucres sake , Tit. 1. 11. 2. Also , touching Worship , we find how frequently men have mistaken both for time , place and matter with which they worshipped . 1. For time . It hath been that which man hath devised , not which God hath commanded , 1 Kings 12. 32. They change the Ordinances , saith Isaiah , Isa. 24. 5. They change God's Judgments into wickedness , saith Ezekiel , Ezek. 5. 6. 2. For place . When they should have worshipped at Jerusalem , they worshipped at Bethel , at Gilgal , and Dan , in Gardens under Poplers and Elms , 1 Kings 12. 26 , 27 , 28 , 29. Hos. 4. 13 , 14 , 15. Isa. 65. 2 , 3 , 4 , 5. 3. For the matter with which they worshipped . Instead of bringing according to the Commandment , they brought the lame , the torn , and the sick : they would sanctifie themselves in Gardens , with Swines-flesh and Mice , when they should have done it at Jerusalem , with Bullucks and Lambs , Isa. 66. 17. Again , Touching mens prosecuting their Zeal for their Worship , &c. that they do think right : How hot hath it been , though with no reason at all . Nebuchadnezzar will have his Fiery-Furnace , and Darius his Lyons-Den for Nonconformists , Dan. 3. 6. & 6. 7 , &c. Again , they have persecuted men even to strange Cities ; have laid traps and snares in every corner to intrap and to intangle their Words ; and if they could at any time but kill the Persons that dissented from them , they would think they did God good service , Acts 26. 11. Luke 11. 53 , 54. John. 16. 1 , 2. But what need we look so far from home , ( were it not that I would seal my Sayings with Truth ) we need look no further to affirm this position , than to the Papists and their Companions : How many have they in all ages hanged , burned , starved , drowned , wracked , dismembred and murdered , both openly and in secret ? and all under a pretence of God , his Worship , and Good Works . Thus you see how both Wise men and Fools , Saints and Sinners , Christians and Heathens , have erred in the business of Good Works ; Wherefore every one should be careful to see that their works be good . Now , then to prevent , if God will , miscarriage in this matter , I shall propound unto you what it is for a Work to be rightly Good. First , A Good Work must have , The Word for its authority . Secondly , It must , as afore was said , flow from Faith. Thirdly , It must be , both rightly timed , and rightly placed . Fourthly , It must be done , Willingly , chearfully , &c. 1. It must have the Word for its authority . Zeal without knowledge , is like a metled Horse without eyes , or like a sword in a mad-man's hand : and there is no knowledge where there is not the Word ; For if they reject the Word of the Lord , and act not by that , What Wisdom is in them ? saith the Prophet , Jer. 8. 9. Isa. 8. 20. Wherefore see thou have the Word for what thou dost . 2. As there must be the Word for the authorizing of what thou dost , so there must be Faith , from which it must flow , as I shewed you before : For whatever is not of faith is sin : and without faith , it is impossible to please God. Now I say , without the Word there is no Faith ; Rom. 10. 17. As without Faith there is no good , let mens pretences be what they will. 3. As it must have these two afore-named , so also it must have , first , right Time , and secondly , right Place . 1. It must be rightly timed : Every work is not to be done at the same time , every time not being convenient for such a work : There is a time for all things ; and every thing is beautiful in its time , Eccles . 31. 11. There is a time to pray , a time to hear ; a time to read , a time to confer ; a time to meditate ; a time to do , and a time to suffer . Now , to be hearing when we should be preaching , and doing , that is , yeelding active obedience to that under which we ought to suffer , is not good . Christ was very wary , that both his doings and sufferings were rightly timed , John 2. 3 , 4. & 13. 1 , 2. and herein we ought to follow his steps : To be at plow in the field , when I should be hearing the Word , is not good ; and to be talking abroad , when I should be instructing my family at home , is as bad . Who so keepeth the Commandment , shall feel no evil thing : and a wise mans heart discerneth both time and judgement , Eccles. 8. 5. Good things mis-timed , are fruitless , unprofitable , and vain . 2. As things must have their right time , so they must be rightly placed ; for the misplacing of any work , is as bad as the mis-timing of it . When I say , things , if good , must be rightly placed , I mean , we should not give to any work more than the Word of God alloweth it ; neither should we give it less : Mint , Anise , and Cummin , are not so weighty matters , as Faith and the Love of God , as in Mat. 23. 23. For a Pastor to be exercising the office of a Deacon instead of the office of a Pastor , it is misplacing of works , Acts 6. 2. For Martha to be making outward provision for Christ , when she should have sate at his feet to hear his Word , was the mis-placing a work ; and for her sister to have done it at her request , ( though the thing in it self was good ) had been her sin also , Luke 10. 39 , 40 , 41 , 42. Now , to prevent the misplacing of Good Works , observe , First , They misplace them that set them in the room of Christ , Rom. 10. 1 , 2 , 3. Secondly , They also misplace them that make them co-partners with Him , Rom. 9. 31 , 32. Acts 15. 1. This is , setting up our posts by God's posts ; and man's righteousness by the righteousness of Christ , Ezek. 43. 7 , 8. these are said to be teachers of the Law , not knowing what they say , nor whereof they affirm , 1 Tim. 1. 7. Thirdly , They also misplace works , who ascribe to a work of less moment , that honour that belongeth to a work more noble : and such are , 1. Those who count the ceremonial part of an Ordinance , as good as the doctrine and signification of it . 2. Such who count the dictates and impulses of a meer natural conscience , as good , as high , and divine , as the leadings and movings of the Spirit of Christ. 3. Those also who count it enough to do something of what God hath commanded ( and that something , possibly the least instead of all , and the things more necessary and weighty . Fourthly , They also much misplac● them , who count things indifferent , a● high as those that are absolutely necessary in the Worship of God. 5ly . But they grosser , who place men traditions above them . 6ly . And they greatest of all , who pu● bitter for sweet , and darkness for light . Al● these things we must shun and avoid , a● things absolutly obstructive to Good Works ▪ Wherefore , touching Good Works ; Obedience is better than Sacrifice ; that is , to do things according to the Word of God , is better than to do them according to my fancy & conceit , 1 Sam. 15. 22. Wherefore let all things be done decently and in order , 1 Cor. 14. 40. Again , as Good Works should be ordered and qualified as afore is touched , so they should be done from the heart , willingly , chearfully , with simplicity and charity , according to what a man hath , 1 Joh● 5. 3. 2 Cor. 9. 7. Rom. 12. 8. Col. 3. 20. 1 Cor. 10. 14. 1 Cor. 8. 12. Further , There are three things that a man should have in his eye in every work he doth . 1. The honour of God , 1 Cor. 6. 20. 2. The edification of his Neighbour , 1 Cor. 14. 26. 3. The expediency or inexpediency of what I am to do , 1 Cor. 6. 12. And alwayes observe it , that the honour of God is wrapped up in the edification of thy neighbour ; and the edification of thy neighbour , in the expediency of what thou dost . Again , if thou wouldst walk to the edification of thy neighbour , and so to God's honour , in the midst of thy observers ; Beware , 1. That thou in thy words and carriages , dost so demean thy self , that Christ in his precious benefits may be with clearness spoken forth by thee : and take heed , that thou dost not enter into doubtful points with them that are weak , Rom. 15. 1. but deal chiefly , lovingly , and wisely with their Consciences about those matters that tend to their better establishment in the Faith of their Justification , and deliverance from Death and Hell. Comfort the feeble-minded , confirm the weak , 1 Thes. 5. 14. 2. If thou be stronger than thy brother , take heed that thou do not that before him , that may offend his weak conscience ; I mean , things that in themselves may be lawful : All that is lawful is not expedient ; all that is lawful edifieth not , 1 Cor. 6. 12. Wherefore here is thy wisdom and love , that thou in some things deny thy self for thy brothers sake : 1 Cor. 8. 13. I will not eat meat while the world standeth , saith Paul , lest I make my Brother to offend . Wherefore have this Faith to thy self before God , Rom. 14. 22. but if thou walk otherwise , know , thou walkest not charitably , and so not to edification , and so not to Christ's honour , but dost sin against Christ , and wound thy weak brother , for whom Christ died , Rom. 14. 15. 1 Cor. 8. 12. But I say , all this while keep thy eye upon the Word ; take heed of going contrary to that under any pretence what●ver ; for without the Word , there is no●hing to God's glory , nor thy brothers edification . Wherefore , walk wisely in a perfect way , Psal. 101. 2 , 3. Having thus , in few words , shewed you what are works rightly Good , I beseech you in the Name of the Lord Jesus Christ , that you put your selves into a consciencious performance of them , that you may , while you live here , be Vessels of Honour , and fit for the Masters use , and prepared to every Good Work , 1 Tim. 6. 17. Study to approve things that are excellent , that you may be sincere , and without offence , until the Day of Christ , Phil. 1. 10. Covet communion with God ; covet earnestly the best gifts , 1 Cor. 12. 31. Ah! we that are redeemed from among men , Rev. 14. 4. and that rejoyce in hope of the Glory of God , Rom. 5. 2. we that look , I say , for the blessed hope , and the glorious appearing of the Great God , and our Saviour Jesus Christ , Tit. 2. 13. What manner of persons should we be in all holy Conversation and Godliness ? 2 Pet. 3. 11. To conclude ; For your further edific●tion , take a plain rehearsal of your sev●ral general Duties and Works , to whi●● God ingageth you in his Word , accor●ing to your places , callings , and relat●ons in this World. Touching the Master of a Family . If thou have under thee a Family then thou art to consider the several re●lations thou standest under ; and art t● know , that thou in each of them hast● work to do for God ; and that he expect●eth thy faithful Deportment under eve●ry one of them . As , First then in general , He that is th● Master of a Family , he hath , as unde● that relation , a work to do for God ; t● wit , The right governing of his own Fa●mily ; and his work is twofold . 1. Touching the spiritual State there●of . 2. Touching the outward . As touching the spiritual State of hi● Family ; He ought to be very diligen● and circumspect , doing his utmost indeavour , both to increase Faith where it is begun , and to begin it where it is not . Wherefore to this end , he ought diligently and frequently to lay before his houshold such things of God , out of his Word , as are sutable for each particular : and let no man question his Rule in the Word of God for such a practice ; for if the thing it self were but of good report , and a thing tending to civil-honesty , it is within the compass and bounds even of nature it self , and ought to be done , much more things of a higher nature : Besides , the Apostle exhorts us to , Whatsoever things are honest , whatsoever things are true , just , and of good report , to think of them , that is , to be mindful to do them , Phil. 4. 8. But to be conversant in this Godly Exercise in our Family , is very worthy of praise , and doth much become all Christians . This is one of the things for which God so highly commended his Servant Abraham , and that with which his heart was so much affected : I know Abraham , saith God , ( I know him to be a good man in very deed ) for he wi●● command his Children and his Houshold af●ter him , and they shall keep the way of th● Lord , Gen. 18. 19. This was a thing als● which good Joshua designed should b● his practice as long as he had a breathin● time in this world : As for me , saith he and my houshold , we will serve the Lord Josh. 24. 15. Further. We find also in the New Testament , that they are looked upon a● Christians of an inferior rank that have not a due regard to this Duty , yea , so inferior , as not fit to be chosen to any office in the Church of God. A Pastor mus● be one that ruleth well his own house , having his Children in subjection with all gravity For if a man knoweth not how to rule his own house , how shall he take care of the Church of God ? The Deacon also , saith he , mus● be the husband of one wife ; ruling their Children and their own house well , 1 Tim. 3. Mark a little , the Apostle seems to lay down thus much , that a man that govern●● his family well , hath one qualification belonging to a Pastor or Deacon in the House of God ( For he that knoweth not ●ow to rule his own house , how shall he take ●are of the Church of God ? ) which thing considered , it giveth us light into the work of the Master of a Family , touch●ng the governing of his house . 1. Then a Pastor must be sound and ●ncorrupt in his Doctrine : and indeed ●o must the Master of a Family , Tit. 1. 9. Ephes. 6. 4. 2. A Pastor should be apt to teach , to reprove , and to exhort : and so should the Master of a Family , 1 Tim. 3. 2. Deut. 6. 7. 3. A Pastor must himself be exemplary in Faith and Holiness : and so also should the Master of a Family , 1 Tim. 3. 2 , 3 , 4. & 4. 12. I , saith David , will behave my self in a perfect way ; I will walk in ( or before ) my house in a perfect way , Psal. 101. 2. 4. The Pastor is for getting the Church together , and when they are so come together , then to pray among them , and to preach unto them : this is also commendable in Christian Masters of Families . Object . But my Family is ungodly 〈◊〉 unruly , touching all that is good , What sh●● I do ? Answ. I answer , first , Though this● true , yet thou must rule them , and n● they thee : Thou art set over them● God , and thou art to use the authori●● which God hath given thee , both to r●buke their vice , and to shew them th● evil of their rebelling against the Lor● This did Eli , though not enough ; an● thus did David , 1 Sam. 2. 24 , 25. 1 Chro●● 28. 9. Also , thou must tell them how sad th● state was when thou wast in their cond●tion , and so labour to recover them o● of the snare of the Devil , Mark. 5. 19● 2. Thou oughtest also tolabour 〈◊〉 draw them forth to God's publick Wor●ship , if peradventure God may conver● their souls . Saith Jacob to his houshol● and to all that were about him , Let us ari● and go to Bethel , and I will make there a● Altar to God , that answered me in the d● of my distress , Gen. 35. 3. Hannah would carry Samuel to Sh●●● that he might abide with God for ever , Sam. 1. 22. Indeed a soul rightly touch●d , will labour to draw , not only their ●amilies , but a whole City after Jesus ●hrist , John 4. 28 , 29. 3. If they are obstinate and will not ●o forth with thee , then do thou get god●● and sound Men to thy house , and there ●et the Word of God be preached , when ●hou hast , as Cornelius , gathered thy Fami●y and Friends together , Acts 10. You know that the Jayler , Lydia , Cris●us , Gaius , Stephanus , and others , had not ●nly themselves , but their Families made ●racious by the Word ●reached , and that ●ome of them , if not all , by the Word preached in their houses , Acts. 16. 14 , ●5 , 27 , 28 , 29 , 30 , 31 , 32 , 33 , 34. Acts ●8 . 7 , 8. 1 Cor. 1. 16. And this , for ought ● know , might be one reason among ma●y , why the Apostles taught in their day , ●ot only publickly , but from house to ●ouse . I say , that they might , if possible , ●ring in those in some family , which yet ●emained unconverted and in their sins , Acts 5. 24. & 20. 20 , 21 , for some you know , how usual it was in the day● Christ , to invite Him to their houses , they had any afflicted , that either wou●● not or could not come to him ; Luke● 2 , 3. & 8. 41. If this be the way with those that hav● outward diseases in their Families , ho●● much more then where there is souls th●● have need of Christ to save them fro● Death and eternal Damnation ? 4. Take heed that thou do not negle●● family Duties among them thy self as reading the Word , and Prayer ; 〈◊〉 thou hast one in thy Family that is gr●cious , take incouragement ; nay , if tho● art alone , yet know thou hast both liber●ty to go to God thorow Christ ; and al●● art at that time in a capacity of having th● universal Church joyn with thee , for th● whol number of those that shal be save● . 5. Take heed that thou suffer not an● ungodly , prophane , or heretical Books o● Discourse in thy house : Evil Communi●cation corrupts good Manners , 1 Cor. 15● 33. I mean , such prophane , or heretica● Books , &c. as either tend to provoke t● ●●osness of life , or such as do oppose the ●●ndamentals of the Gospel . I know , that Christians must be allow●d their liberty as to things indifferent ; ●ut for those things that strike at either ●aith or Holiness , they ought to be a●andoned by all Christians , and especi●●ly by the Pastors of Churches , and Ma●ers of Families : which practice was ●gured out by Jacobs commanding his ●use , and all that was with him , to put away ●e strange gods from among them , and to ●ange their garments , Gen. 35. 1 , 2. Also those in the Acts set a good ex●mple for this , who took their curious ●ooks and burned them before all men , ●●ough they was worth five thousand pie●es of Silver , Acts 19. 18 , 19. The neglect of this fourth particular ●ath occasioned ruin in many Families , ●oth among Children and Servants . It 〈◊〉 easier for vain talkers , and their deceive●le works , to subvert whole housholds , than ●any are aware of , Tit. 1. 10 , 11. Thus much touching the spiritual State 〈◊〉 thy Houshold . And now to its outward . Touching the outward state of thy ●●mily , thou art to consider these th● things ; First , That it lyeth upon thee to c●●● for them that they have a convenie●● livelyhood . If any man provide not for 〈◊〉 own , and especially for those of his own hou●● he hath denied the Faith , and is worse th● an infidel , 1 Tim. 5. 8. But mark , wh●● the Word saith , thou art to provide 〈◊〉 thy house , it giveth thee no license 〈◊〉 distracting carefulness , neither doth 〈◊〉 allow thee to strive to grasp the World 〈◊〉 thy heart or Coffers , nor to take care f●● years or dayes to come , but so to pr●●vide for them , that they may have fo●● and raiment ; and if either they or tho● be not content with that , you lanch o● beyond the Rule of God , 1 Tim. 6. 〈◊〉 Mat. 6. 34. This is to labour , that you 〈◊〉 have wherewith to maintain good Works 〈◊〉 necessary uses , Tit. 3. 14. And never object , that unless you rea● further it will never do , for that is 〈◊〉 unbelief . The Word saith , That G●● ●●edeth Ravens , careth for Sparrows , and loatheth the Grass ; in which three , to feed , loath , and care for , is as much as heart an wish , Luke . 12. 6 , 24 , 27 , 28. Secondly , Therefore though thou shouldst ●rovide for thy Family , yet let all thy ●abour be mixed with moderation . Let our moderation be known to all men , Phil. ● . 5. Take heed of driving so hard after his World , as to hinder thy self and fa●ily from those Duties towards God , which thou art by Grace obliged to ; as ●rivate Prayer , reading the Scriptures , ●nd Christian Conference . It is a base ●hing for men so to spend themselves , and ●amilies after this World , as that they ●isingage their hearts to God's Worship . 〈◊〉 Christians . The time is short : It remain●th then , that they that have Wives be as ●hose that have none ; and they that weep , 〈◊〉 though they wept not ; and they that re●yce , as though they rejoyced not ; and they ●hat use this world , as not abusing it ; for ●●e fashion of this world passeth away , 1 Cor. ●● . 29 , 30 , 31. Many Christians live , and do , in this world , as if Religion were but a by-bi●ness , and this World the one thing nece●sary ; when indeed all the things of 〈◊〉 world are but things by the by ; and R●●ligion only the one thing needful , Luk● 10. 40 , 41. 42. Thirdly , If thou wouldst be such a M●ster of a Family as becomes thee , th● must see that there be that Christi● Harmony among those under thee , as b●comes that house where one ruleth th● feareth God. 1. Thou must look that t● Children & Servants be under subject● on to the Word of God : for though it of God only to rule the heart , yet he e●●pecteth that thou shouldst rule their ou● ward man ; which if thou dost not , he m● in short time cut off all , of thy stock , that p●●seth against the wall , 1 Sam. 3. 11 , 12 , 1● 14. See therefore that thou keep the temperate in all things , in Apparrel , 〈◊〉 Language , that they be not Glutteno● nor Drunkards ; not suffering either t●● Children vainly to domineer over t●● Servants , nor they again to carry the●●selves foolishly towards each other . 2. Learn to distinguish between that injury that in thy Family is done to thee , and that which is done to God : and though thou oughtest to be very zealous for the Lord , and to bear nothing that is open transgression to Him , yet here will be thy wisdom to pass by personal injuries , and to bury them in oblivion . Love covereth the multitude of sins . Be not then like those that will rage and stare like mad-men when they are injured ; and yet either laugh , or at least not soberly rebuke , and warn , when God is dishonoured . Rule thy own house well , having thy Children ( with others in thy Family ) in subjection with all gravity , 1 Tim. 3. 4. Solomon was so excellent ( sometimes ) this way , that he made the eyes of his beholders to dazzle , 2 Chron. 9. 3 , 4. But to break off from this general and to come to particulars . First , Hast thou a Wife ? thou mu●● consider how thou oughtest to behave th● self under that relation : And to do this ● right , thou must consider the condition 〈◊〉 thy wife , whether she be one that indee● believeth , or not : ● she believeth , The● First , Thou art eng●●ged to bless God fo● her , For her price is far above Rubies , an● she is the Gift of God unto thee , and is f●● thy adorning and glory , Prov. 12. 4. Prov● 31. 10. 1 Cor. 11. 7. Favour is decei●ful , and beauty is vain ; but a Woman th● feareth the Lord , she shall be praised , Prov● 31. 30. Secondly , Thou oughtest to love he under a double consideration ; 1. As sh● is thy flesh and thy bone ( For ●ev●● [ Man ] yet hated his own flesh , Ephes. 5● 29. ) 2. As she is together with thee a● heir of the Grace of Life , 1 Pet. 3. ● This I say , should engage thee to lov● her with Christian Love ; to love her as believing you both are dearly belov● of God , and the Lord Jesus Christ , an● as those that must be together with him in Eternal happiness . Thirdly , Thou oughtest so to carry thy self to , and before her , as doth Christ , to , and before his Church ; as saith the Apostle , So ought men to love their wives , even as Christ loved the Church , and gave himself for it , Ephes. 5. 25. When husbands behave themselves like husbands indeed , then will they be not only husbands , but such an Ordinance of God to the wife , as will preach to her the carriage of Christ to his Spouse . There is a sweet scent wrapped up in the relations of husbands and wives ( Ephes. 5. 32. ) that believe . The wife , I say , signifying the Church , and the husband the head and saviour thereof ; Ephes. 5. 23. For the husband is the head of the wife , even a Christ is the head of the Church ; and He is the Saviour of the body . This is one of God's chief ends in instituting Marriage , that Christ and his Church , under a figure , might be where-ever there is a couple that believe through Grace . Wherefore that husband that carrieth it undiscreetly toward his wife , he doth not only behave himself contrary to the Rule , but also maketh his Wife lose the benefit of such an Ordinance , and crosseth the mystery of this Relation . Therefore , I say , So ought men to love their Wives as their own bodies : He that loveth his Wife , loveth himself ; for no man ever yet hated his own flesh , but nourisheth and cherisheth it , even as the Lord the Church , Ephes. 5. 28 , 29. Solomon , and Pharaoh's Daughter , had the art of thus doing , as you may see in the Book of Canticles . Wherefore bear with their weaknesses , help their infirmities , and honor them as the weaker vessels , and as being of a frailer constitution , 1 Pet. 3. 7. In a word , be such a Husband to thy believing Wife , that she may say , God hath not only given me a husband , but such a Husband , as preacheth to me every day the Carriage of Christ to his Church . 2. If thy Wife be unbelieving or carnal , then thou hast also a duty lying before thee , which thou art ingaged to perform under a double ingagement . 1. For that she lyeth liable every moment to eternal Damnation . 2. That she is thy Wife that is in this evil case . Oh! how little sense of the worth of Souls is there in the hearts of some Husbands , as is manifest by their unchristian carriage , to , and before their Wives . Now , to qualifie thee for a Carriage suitable , 1. Labour seriously after a sense of her miserable state , that thy bowels may yearn towards her soul. 2. Beware that she take no occasion from any unseemly carriage of thine , to proceed in evil ; and here thou hast need to double thy diligence , for she lieth in thy bosome , and therefore is capable of espying the least miscarriage in thee . 3. If she behave her self unseemly and unruly , as she is subject to do , being Christless & Graceless , then labour thou to overcome her Evil with thy Goodness , her Frowardness with thy Patience and Meekness : it is a shame for thee who hast an other principle , to do as she . 4. Take fit opportunities to convince her ; observe her disposition , and when she is most likely to bear , then speak to her very heart . 5. When thou speakest , speak to purpose ; 't is no matter for many words , provided they be pertinent . Job in a few words answers his Wife , and takes her off from her foolish talking ; Thou speakest , saith he , like one of the foolish women ; shall we receive good at the hands of God , and shall we not receive evil ? Job 2. 10. 6. Let all be done without rancor , or the least appearance of anger ; With meekness instruct those that oppose themselves , if peradventure they may recover themselves out of the snare of the Devil , who are taken captive by him at his will , 2 Tim. 2. 25 , 26. And how knowest thou , O man , but thou mayest save thy Wife , 1 Cor. 7. 16. Touching Parents . IF thou art a Parent , a Father or a Mother , then thou art to consider thy Calling under this Relation . Thy Children have souls , and they must be begotten of God as well as of thee , or they perish . And know also , that unless thou be very circumspect in thy behaviour , to , and before them , they may perish through thee : the thoughts of which should provoke thee , both to instruct , and also to correct them . 1. To instruct them as the Scripture saith , and to bring them up in the nurture and admonition of the Lord ; and to do this diligently when thou sittest in thy house , when thou liest down , and when thou risest up , Ephes. 6. 4. Deut. 6. 7. Now to do this to purpose . First , Do it in terms and words , easie to be understood : affect not high expressions , they will drown your Children . Thus God spake to his Children , and Paul to his , Hos. 12. 10. 1 Cor. 3. 2. Secondly , Take heed of filling their heads with Whimzies , and unprofitable Notions ; for this will sooner learn them to be malepert and proud , than sober and humble . Open therefore to them the state of man by nature : discourse with them of Sin , of Death , and Hell ; of a crucified Saviour , and the Promise of Life through Faith. Train up a Child in the Way he should go ; and when he is old , he will not depart from it , Prov. 22. 6. Thirdly , There must be much Gentleness and Patience in all thy instructions , lest they be discouraged , Col. 3. 21. And fourthly , Labour to convince them by a Conversation answerable , that the things of which thou instructest them , are not febles , but Realities , yea , and Realities so far above what can be here enjoyed , that all things , were they a thousand times better than they are , are not worthy to be compared with the Glory and Worthyness of these things . Isaac was so holy before his Children , that when Jacob remembred God , he remembred that he was the fear of his Father Isaac . Gen. 31. 53. Ah! when Children can think of their Parents , and bless God for that instruction and good they have received from them , this is not only profitable for Children , but honourable and comfortable to Parents . The Father of the Righteous shall greatly rejoyce ; and he that begetteth a wise Child , shall have joy of him , Prov. 23. 24 , 25. Touching Correction . First , See if fair words will win them from evil : This is God's way with his Children , Jer. 25. 4 , 5. Secondly , Let those words you speak to them in your reproof , be both sober , few , & pertinent , adding always some sutable sentence of the Scripture therewith ; as if they lie , then such as Rev. 21. 8. 27. If they refuse to hear the Word , such as 2 Chron. 25. 14 , 15 , 16. Thirdly , Look to them that they b● not companions with those that are rud● and ungodly , shewing with soberness a continual dislike of their naughtiness , often crying out to them , as God did of old unto his ; Oh! do not this abominable thing that I hate , Jer. 44. 4. Fourthly , Let all this be mixed with such love , pitty , and compunction of Spirit , that if possible , they may be convinced , you dislike not their persons but their sins . This is God's way , Psal. 99. 8. Fifthly , Be often indeavouring to fasten on their Consciences the day of their Death and Judgement to come . Thus also God deals with his , Deut. 32. 29. Sixthly , If thou art driven to the Rod , then , 1. Strike advisedly in cool blood ; and soberly shew them , 1. Their fault ; 2. How much it is against thy heart thus do deal with them ; 3. And that what thou dost , thou dost it in conscience to God , and love to their Souls ; 4. And tell them , that if fair means would have done , none of this severi●y should have been : This , I have proved it , will be a means to afflict their hearts as well as their bodies ; and it being the way that God deals with his , it is the most likely to accomplish its end . Seventhly , Follow all this with prayer to God for them , and leave the issue to Him. Folly is bound up in the heart of a Child ; but the Rod of Correction will fetch it out , Prov. 22. 15. Lastly , Observe these Cautions . 1. Take heed that the mis-deeds for which thou corectest thy Children be not learn'd them by thee . Many Children learn that wickedness of their Parents , for which they beat and chastise them . 2. Take heed thou smile not upon them to encourage them in small faults , lest that thy carriage to them , be an encouragement to them to commit greater . 3. Take heed thou use not unsavory and unseemly words in thy chastising of them , as railing , mis-calling , and the like ; this is devilish . 4. Take heed thou do not use them to many chiding words and threatnings , mixed with lightness and laughter ; this will harden : Speak not much , nor often , but pertinent to them with all gravity . Of Masters to Servants . MAsters also have a work to do as they stand related to their Servants . And first , If possible they can , to get them that fear God. He that worketh deceit , saith David , shall not dwell within my House ; and he that telleth lies , shall not tarry in my sight , Psal. 101. 7. Secondly , But if none at the present but unbelievers can be got to do thy labour ; Then , 1. Know that it is thy duty so to behave thy self to thy Servant , that thy service may not only be for thy good , but for the good of thy Servant , and that both in body and soul : Wherefore deal with him , as to admonition , as with thy Children ; give him the same Bread of God thou givest to them ; & who knows , but that if thou with spiritual Dilicates bringest up thy Servant , but he may become thy spiritual Son in the end , Prov. 29. 21. 2. Take heed thou do not turn thy Servants into slaves by over-charging them in thy work , thorow thy greediness . To make men serve with rigor , is more like to Israels enemies than Christian Masters , Exod. 1. 14. 3. Take heed thou carry not thy self to thy Servant , as he of whom it is said , he is such a Son of Belial , that his Servants could not speak to him ; 1 Sam. 25. 14 , 15 , 16 , 17. And the Apostle bids you forbear , to threaten them , because you also have a Master in Heaven , Ephes. 6. 9. as who should say , your Servants cannot be guilty of so many miscariages against you , as you are guilty of against Christ : wherefore do wi●h , and to your Servants , as you would have your Master do with you . 4. Take heed that thou neither circumvent him at his coming into thy service , ●o● at his going out . 1. Servants at their going into service , may be beguised two wayes . First , By their Masters lying unto them , saying , their work is so small , and so easie , when it is indeed , if not too burdensome , yet far beyond what at first was said of it . This is beguiling of them . Secondly , The other way is , whe● Masters greedily seek to wier-draw their Servants to such wages , as indeed is too little and inconsiderable for such work and labour . Both these the Apostle opposeth , where he saith , Masters give unto your Servants that which is just , just labour , and just wages , knowing that you also have a Master in Heaven , Col. 4. 1. 2. As Servants may be circumvented at their coming into their labour , so also they may be at their going out . Which 〈◊〉 done by Masters that either change ●●eir wages , like heathenish Laban , Gen , 31. 7. or by keeping it back , like thos● against whom God will be a swift Wit●ess , Mal. 3. 5. 3. Take heed that thou make not a gain of thy place because thou art gracious , or livest conveniently for the means of Grace . Servants that are truly godly , they care not how cheap they serve their Masters , provided they may get into godly Families , or where they may be convenient for the Word . But now , if a Master or Mistris should take this opportunity to make a prey of their Servant , this is abominable ; this is making a gain of Godliness , and merchandize of the things of God ( 1 Tim. 6. 5. ) and of the soul of thy Brother . I have heard some poor Servants say , That in some carnal families , they have had more liberty to God's things , and more fairness of dealing , than among Professors . But this stinketh : and as Jacob said concerning the cruelty of his two Sons , so may I say of such Masters , they make Religion stink before the inhabitants of the Land , Gen. 34. 30. In a word , learn of the Lord Jesus to carry your selves well to your Servants , that your Servants also may learn something of the kindness of Christ by your deportment to them : Servants are g●ers aswel as comers ; take heed that thou give them no occasion to scandal the Gospel when they are gone , for what they observed thee unrighteously to do when they were with thee . Then Masters carry it rightly toward their Servants , when they labour both in word and life to convince them , that the things of God are the One thing necessary . That which Servants are commanded to do , touching their fear , their singleness of heart , their doing what they d● as to the Lord , and not to men ; the Master is commanded to do the same things unto them , Ephes. 5. 6 , 7 , 8 , 9. The Duty of Wives . But passing the Master of the Family I shall speak a Word or two to those that are under him . And first to the Wife ; The Wife i● bound by the Law to her Husband , so long as her Husband liveth , Rom. 7. 2. Wherefore she also hath her work and place in the family , as well as the rest . Now there are these things considerable in the carriage of a Wife toward her Husband , which she ought conscientiously to observe . First , That she look upon him as her head and lord . The head of the woman is the man. And so Sara called Abraham Lord ; 1 Cor. 11. 3. 1 Pet. 3. 6. Secondly , She should therefore be subject to him as is fit in the Lord. The Apostle saith , That the Wife should submit her self to her Husband , as to the Lord , 1 Pet. 3. 1. Col. 3. 18. Ephes. 5. 22. I told you before , that if the husband doth walk towards his wife as becomes him , he will therein be such an ordinance of God to her , besides the relation of an husband , that shall preach to her the carriage of Christ to his Church . And now I say also , that the wife , if she walk with her husband as becomes her , she shall preach the Obedience of the Church to her husband . Therefore , as the Church is subject to Christ , so let the wives be to their own husbands i● every thing , Ephes. 5. 24. Now for thy performing of this work thou must first shun these evils . 1. The evil of a wandering and a go●soping spirit : this is evil in the Church and is evil also in a wife , who is the figur● of a Church . Christ loveth to have hi● Spouse keep at home ; that is , to be wit● him in the Faith and practice of hi● things , not ranging and medling wit● the things of Satan : no more should wives be given to wander and gossop a broad : You know that Prov. 7. 11. saith She is loud and stubborn ; her feet abide n● in her house . Wives should be about their own husbands business at home : As the Apostl● saith , Let them be discreet , chaste , keepers a home , good , obedient to their own husbands And why ? because otherwise the Word 〈◊〉 God will be blasphemed , Tit. 2. 5. 2. Take heed of an idle , talking , o● brangling tongue . This also is odious either in maids or wives , to be like Pa●ra●s , not bridling their tongue ; where 〈◊〉 the wife should know , as I said before , ●●at her husband is her lord , and is over ●●r as Christ is over the Church . Do you ●●ink it is seemly for the Church to par●t it against her Husband ? is she not 〈◊〉 be silent before him , and to look to his ●aws rather than her own fictions ? Why 〈◊〉 , saith the Apostle , ought the wife to car●it towards her husband . Let the woman , ●ith Paul , learn in silence with all subjecti●● : but I suffer not a woman to teach , or to ●urp authority over the man , but to be in ●●●ence , 1 Tim. 2. 11 , 12. It is an unseemly thing to see a woman , 〈◊〉 much as once in all her life-time , to ●●fer to over-top her husband ; she ought 〈◊〉 every thing to be in subjection to him , ●●d to do all she doth , as having her war●●nt , licence , and authority from him . ●nd indeed here is her glory , even to be ●ider him as the Church is under Christ. ●ow she openeth her mouth in Wisdom , and 〈◊〉 her tongue is the Law of kindness , Pro. ●1 . 26. 3. Take heed of affecting immodest ●parel , or a wanton gate , this will be evil both abroad and at home ; abroad will not only give evil example , but so tend to tempt to lust & lasciviousn● and at home 't will give an offence 〈◊〉 godly Husband , and be cankering to 〈◊〉 godly Children , &c. Wherefore , as sa● the Apostle , Let womens apparel be mo●●● as becometh women professing Godliness 〈◊〉 Good Works , 1 Tim. 2. 10. not with b●●●dered hair , or Gold or Pearls , or co●●●aray . And as 't is said again , Whose ●●●dorning , let it not be that outward adorni●● of plaiting the hair , and of wearing gold , 〈◊〉 of putting on of apparel ; but let it be hidden man of the heart , in that which not corruptible , even the ornament of a m●● and quiet spirit , which is in the sight of G●● of great price : For after this manner in a time , the holy women also , who trusted God , adorned themselves , being in subject● on to their own husbands , 1 Pet. 3. 3 , 4 , 5 , ● But yet , do not think that by the su●●jection I have here men●●ned , that I intend women should be their husban● slaves . Women are their husbands yo● fellows , their flesh and their bones ; a●● 〈◊〉 is not a man that hateth his own flesh , 〈◊〉 that is bitter against it , Ephes. 5. 29. Wherefore let every man love his wife as himself : and the wife see that she reverence her husband , Ephes. 5. 33. The wife is master next her husband , and is to rule all in his absence ; yea , in his presence she is to guide the house , to bring up the Children , provided she so 〈◊〉 it , as the adversary have no occasion 〈◊〉 speak reproachfully ; 1 Tim. 5. 10 , 13. 〈◊〉 Who can find a vertuous woman ; for her price is far above Rubies . A gracious woman retaineth honour , and guideth her affaires with discretion , Prov. 31. 10. Prov. 〈◊〉 , 16. Prov. 12. 4. Object . But my husband is an unbeliever , what shall I do ? Answ. If so then , what I have said before lyeth upon thee with an ingagement so much the stronger . For first , ●●y husband being in this condition , he ●●ll be watchful to take thy slips and in●mities , to throw them as dirt in the ●●e of God and thy Saviour , 2. He will be apt to make the worst of 〈◊〉 one of thy words , carriages and gestur● 3. And all this doth tend to the po●●●sing his heart with more hardness , p●●●dice , and opposition to his own salv●●●on . Wherefore , as Peter saith , ye w●●● be in subjection to your own husbands ; 〈◊〉 if any obey not the word , they may also w●●●out the word be won by the conversati●● the wives , while they behold your c●●● conversation coupled with fear , 1 Pet. 3●● 2. Thy husbands salvation or dam●●●tion lyeth much in thy deportment●● behaviour before him : wherefore if th●● be in thee any fear of God , or love thy husband , seek , by a carriage full● meekness , modesty , holiness , and a hu●●ble behaviour before him , to win him the love of his own salvation ; and thus doing , how knowest thou , O wom●● but thou shalt save thy husband , 1 Cor. ● 16. Object . But my husband is not only unbeliever , but one very froward , peev●● and teasty , yea , so froward , &c. that I k●● not how to speak to him , or behave my●● before him . Answ. Indeed there are some wives ● great slavory by reason of their ungod●y husbands ; and as such should be pit●ed and prayed for , so they should be ●o much the more watchful and circum●pect in all their wayes . 1. Therefore be thou very faithful ●o him in all the things of this life . 2. Bare with patience his unruly and ●nconverted behaviour : thou art alive ; ●e is dead : thou art principled with Grace ; he with Sin. Now then , see●ng Grace is stronger than Sin , and Ver●●e than Vice , be not overcome with ●is vileness , but overcome that with thy ●ertues , Rom. 12. 21. 'T is a shame for ●●ose that are gracious , to be as lavishing 〈◊〉 their words , &c. as those that are ●raceless . They that are slow to wrath , ●re of great understanding : but they that ●re hasty in spirit , exalt folly , Prov. 14. ●9 . 3. Thy wisdom therefore , if at any ●●e thou hast a desire to speak to thy ●●sband for his conviction concerning ●●y thing either good or evil , it is to observe convenient times and seasons . There is a time to keep silence , and a 〈◊〉 to speak , Eccles. 3. 7. Now for the right timing thy inten●●ons . Consider first his disposition , and ta●● him when he is farthest off of those fil●●● passions that are thy affliction . Abig●● would not speak a word to her chur●● husband tell his wine was gone fo●● him , and he in a sober temper , 1 Sa● 25. 36 , 37. The want of this observ●●●on , is the cause why so much is spok●● and so little effected . 2. Take him at those times when 〈◊〉 hath his heart taken with thee , and wh●● he sheweth tokens of love and deli●●● in thee . Thus did Esther with the Ki●● her husband , and prevailed , Est. 5. 3 , ● and 7. 1 , 2. 3. Observe when convictions seize● his conscience , and then follow the● with sound and grave sayings of the Scri●●tures . Somewhat like to this dealt M●●noah's wife with her husband , Judg. 1●● 22 , 23. Yet then , 1. Let thy words be few . 2. And none of them savouring of a lording it over him , but speak thou still as to thy head and lord , by way of intreaty and beseeching . 3. And that in such a spirit of simpathy & bowels of affection after his good , that the manner of thy speech and behaviour in speaking , may be to him an argument that thou speakest in love , as being sensible of his misery , and inflamed in thy soul with desire after his conversion . 4. And follow thy words and behaviours with Prayers to God for his soul. 5. Still keeping thy self in a holy , chaste and modest behaviour before him . Object . But my husband is a sot , a fool , and one that hath not wit enough to follow his outward imployment in the world . Answ. First , though all this be true , yet thou must know he is , thy head , thy lord , and thy husband . 2. Therefore thou must take heed of desiring to usurp authority over him , he was not made for thee ; that is , for thee to have dominion over him , but to be thy husband , and to rule over thee , 1 Tim. 2 ▪ 12. 1 Cor. 1. 3 , 8. 3. Wherefore , though in truth thou mayest have more discretion than he , ye● thou oughtest to know , that thou wit● all that is thine , is to be used as under th● husband , even every thing , Ephes. 5. 24. Take heed therefore , that what thou dost , goes not in thy name , but his ; not to thy exaltation , but his ; carrying all things so , by thy dexterity and prudence that not one of thy husbands weaknesses be discovered to others by thee . A vertuous woman is a crown to her husband : but she that causeth shame , is as rottennes● to his bones . For then , as the Wise ma● saith , She will do him good , and not evil , 〈◊〉 the dayes of her life , Prov. 12. 4. Prov. 31. 14. 4. Therefore act , and do still , as being under the power and authority of th● husband . Now touching thy carriage to thy Chi●●dren and Servants . Thou art a Parent and a Mistris , and so thou oughtest to demean thy self . And besides , seeing the believing woman is a figure of the Church , she ought , as the Church , to nourish and instruct her Children and Servants , as the Church , that she may answer in that particular also : and truly , the wife being alwayes at home , she hath great advantage that way ; wherefore do it , and the Lord prosper your proceeding . Of Children to Parents . There lyeth also a Duty upon Children to their Parents , which they are bound both by the Law of God , and nature , conscientiously to observe . Children , obey your Parents in the Lord ; for this is right . And again , Children , obey your Parents in all things , for this is well-pleasing to the Lord ; Ephes. 6. 1. Col. 3. 20. There are these general things in which Children should shew forth that honor that is due to their Parents from them . First , They should alwayes count them better than themselves . I observe a vile spirit among some Children ; and that is , they are apt to look over their Parents , and to have slighting & scornful thoughts of them ; this is worse than heathenish : such a one hath got just the heart of a Dog or Beast , that will bite those that begot them , and her that brought them forth . But my Father , &c. is now poor , and I am rich , and it will be a disparagement , or at least an hindrance to me , to show that respect to him as otherwise I might . I tell thee thou arguest like an Atheist , and a Beast ; and standest in this , full flat against the Son of God. Read Mark , 7. 9 , 10 , 11 , 12 , 13. Must a gift , and a little of the glory of the Butterfly , make thee that thou shalt ●ot do for , and honour to thy Father and Mother ? A wise man maketh a glad Fa●her ; but a foolish son despiseth his Mother , Prov. 15. 20. Though thy Parents be ne●er so low , and thou thy self never so ●igh , yet he is thy Father , and she thy Mother , and they must be in thy eye i● great esteem . The eye that mocketh at his Father , and that despiseth to obey his mother , the Ravens of the valley shall pick it out , and the young Eagles shall eat it , Prov. 30. 17. Secondly , Thou oughtest to shew thy honour to thy Parents , by a willingness to help them with such necessaries and accommodations which they need . If any have Nephews or Children , let them learn to shew pitty at home , and to requite their parents , saith Paul , for that is good and acceptable before God , 1 Tim. 5. 4. And this rule Joseph observed to his poor Father , though he himself was next the King in Egypt , Gen. 47. 12. Gen. 41. 39 , 40 , 41 , 42 , 43. But mark ; Let them requite their Parents . There are three things , for which , as long as thou livest , thou wilt be a debter to thy Parents . 1. For thy Being in this World : they are they , from whom immediately under God thou didst receive it . 2. For their care to preserve thee when thou wast helpless , and couldst neither care for , nor regard thy self . 3. For the pains they have taken with thee to bring thee up . Until thou hast Children of thy own , thou wilt not be sensible of the pains , watchings , fears , sorrow and affliction , that they have gone under to bring thee up ; and when thou knowest it , thou wilt not easily yeeld , that thou hast recompenced them for their favour to thee : How often have they sustained thy hunger , cloathed thy nakedness ? what care have they taken that thou mightest have wherewith to live and do well when they were dead and gone ; they possibly have spared it from their own belly & back for thee , and have also impoverished themselves that thou mightest live like a man. All these things ought duly , and like a man , to be considered by thee , and care ought to be taken on thy part to requite them ; the Scripture saith so ; Reason saith so ; and there be none but Dogs and Beasts deny it . It is the duty of Parents to lay up for their Children ; and the duty of Children to requite their Parents . Thirdly , Therefore shew by all humble and son-like carriage , that thou dost to this day , with thy heart , remember the love of thy Parents . Thus much for obedience to Parents in general . Again , if thy Parents be godly , and thou wicked ( as thou art if thou hast not a second work or birth from God upon thee ) then thou art to consider , that thou art more strongly ingaged to respect and honour thy Parents , not now only as a father in the flesh , but as godly Parents : thy Father and Mother is now made of God thy teachers and instructers in the Way of righteousness : Wherfore to alude to that of Solomon , O Son hearken to the law of thy Father , and forsake not the law of thy Mother ; bind them continually upon thy heart , and ty them about thy neck , Prov. 6. 20 , 21. Now to provoke thee here to consider , First , That this hath been the practice alwayes of those that are , and have been obedient Children ; yea , of Christ himself to Joseph and Mary , though he himself was God blessed for ever , Luke , 2. 51. Secondly , Thou hast also the severe Judgements of God upon those that have been disobedient to awe thee . As 1. Ishmael , for but mocking at one good carriage of his Father and Mother , was both thrust out of his Fathers Inheritance , and the Kingdom of Heaven , and that with God's approbation , Gen. 21. 8 , 9 , 10 , 11 , 12. Gal. 4. 30. 2. Hophni and P●hinehas , for refusing the good counsel of their Father , provoked the great God to be their enemy . They hearkened not to the voice of their Father , because the Lord would slay them , 1 Sam. 2. 23 , 24 , 25. 3. Absolom was hanged , as I may say by God himself , for rebelling against his Father , 2 Sam. 18. 9. Besides , little dost thou know how heart-aking a consideration it is to thy Parents , when they do but suppose thou mayest be damned : how many prayers , sighs & tears are there wrung from their hearts upon this account ? Every miscarriage of thine goeth to their heart , for fear God should take an occasion thereat to shut thee up in hardness for ever . How did Abraham groan for Ishmael ? O , saith he to God , That Ishmael might live before thee , Gen. 17. 18. How was Is●ac and Rebekah grieved for the miscarriage of Esau , Gen. 26. 34 , 35. And how bitterly did David mourn for his Son , who died in his wickedness , 2 Sam. 18. 32 , 33. Lastly , And can any imagin , but that all these carriages of thy godly Parents , will be to thee the increase of thy torments in Hell , if thou die in thy sins , notwithstanding ? Again , if thy Parents and thou also be godly , how happy a thing is this ? how shouldst thou rejoyce that the same Faith should dwell both in thy Parents and thee ? thy conversion , possibly , is the fruits of thy Parents groans and prayers for thy soul , and they cannot chose but rejoyce ; do thou rejoyce with them . 'T is true , in the Salvation of a natural Son which is mentioned in the Parable ; This my Son was dead , and is alive again ; was lost , and is found ; and they began to be merry , Luke 15. 24. Let therefore the consideration of this , that thy Parents have Grace aswell as thee , ingage thy heart so much the more to honour , reverence , and obey them . Thou art better able now to consider the pains and care that thy friends have been at , both for thy body and soul ; wherfore strive to requite them : Thou hast strength to answer in some measure the Command ; wherefore do not neglect it . It is a double Sin in a gracious Son not to remember the Commandment , yea , the first Commandment , with promise , Ephes. 6. 1 , 2. Take heed of giving thy sweet Parents one snappish word , or one unseemly carriage . Love them because they are thy Parents ; because they are godly ; and because thou must be in Glory with them . Again , if thou be godly , and thy Parents wicked , as often it sadly falls out : Then , first , let thy bowels yearn towards them ; 't is thy parents that are going to Hell. Secondly , As I said before to the wife touching her unbelieving husband , so now I say to thee , Take heed of a parrating tongue ; speak to them wisely , meekly , and humbly ; do for them faithfully without repining ; and bear with all child-like modesty , their reproaches , their railing , and evil speaking . Watch fit opportunities to lay their condition before them . O! how happy a thing would it be , if God should use a Child to beget his Father to the Faith ? Then indeed might the Father say , With the fruit of my own bowels hath God converted my soul. The Lord , if it be his will , convert our poor Parents , that they , with us , may be the Children of God. Concerning Servants . Servants also , they have a work to do for God , in their place and station among men . The Apostles assert Masters under a threefold consideration . 1. The believing Master . 2. The unbelieving Master . 3. The froward Master . For all which , Servants are furnished with counsel and advice in the Word , for the demeaning of themselves under each of them . But before I speak in particular to any of these , I will in general shew you the duty of Servants . First , Thou art to look upon thy self as thou art ; that is , as a Servant , not a Child , nor a Wife , thou art inferior to these ; wherefore count thy self under them , and be content with that station . For three things the Earth is disquieted ▪ and for four which it cannot bear : one is a Servant when he reigneth , Prov. 30. 21 , 22. It is out of thy place , either to talk or do , as one that reigneth . Secondly , Consider , that thou being a Servant , what is under thy hand , is not thy own , but thy Masters : Now , because it is not thy own , thou oughtest not to dispose of it ; but because it is thy Masters , thou oughtest to be faithful . Thus it was with Joseph , Gen. 39. 7 , 8 , 9. but if thou do otherwise , know that thou shalt receive of God for the wrong that thou doest ; and there is with God no respect of persons , Col. 3. 25. Wherefore , Thirdly , Touching thy work and imployment , thou art to do it as unto the Lord , and not for man ; and indeed then servants do their business as becomes them , when they do all in obedience to the Lord , as knowing , that the place in which they now are , it is the place where Christ hath put them , and in which he expecteth they should be faithful . Servants , saith Paul , be obedient to them that are your Masters — with fear & trembling , in singleness of heart , as unto Christ ; not with eye service , as men-pleasers , but as the Servants of Christ , doing the Will of God from the heart , Ephes. 6. 5 , 6. Observe a little the Word of God to Servants . 1. Servants must be obedient . 〈◊〉 2. Not with that obedience that 〈◊〉 serve man only : servants must have the● eye on the Lord in the work they do 〈◊〉 their Masters . 3. That their work in their service 〈◊〉 the Will and Ordinance of God. From which I conclude , that thy wo●● in thy place and station , as thou art a ser●vant , is as really God's Ordinance , an● as acceptable to Him , in its kind , as 〈◊〉 Preaching , or any other work for God and that thou art as sure to receive a re●ward for thy labour , as he that hangs , 〈◊〉 is burnt for the Gospel . Wherefore sai● the Apostle to servants , Whatsoever 〈◊〉 do , do it heartily , as to the Lord , and not 〈◊〉 men , knowing that of the Lord you shall re●ceive the reward of inheritance ; for ye serv●● the Lord Christ , Col. 3. 22 , 23 , 24. And now touching the three sorts 〈◊〉 Masters mentioned before . First , For the believing Master ; Sai●● Paul , They that have believing Master●● let them not despise them because they 〈◊〉 brethren , but rather do them service bec●●● they are faithful and beloved , and partakers ( with the Servants ) of the heaven●● Benefits , 1 Tim. 6. 2. ( Servants , if they have not a care of their hearts , will be so much in the consideration of the relation that is betwixt their Masters and they , as brethren , that they will forget the relation that is between them as Masters and Servants : now , though they ●ought to remember the one , yet let them take heed of forgetting the other : Know thy place as a Servant , while thou considerest that thy Master and thee are Brethren , and do thy work for him faithfully , humbly , and with meekness , because he is a Master faithful and beloved , and partaker of the heavenly Benefit . ) If any man teach otherwise , saith the Apostle Paul , and consent not to wholsome Words , even the Words of our Lord Jesus Christ , and the Doctrine which is according to godliness , he is proud , knowing nothing , but doting about questions , and strife of words , whereof cometh envy , strife , railings , evil surmisings , perverse disputings of men of corrupt minds , and destitute of the Truth , supposing that gain is godliness ; from such withdraw thy sel● 1. Tim. 6. 3 , 4 , 5. Secondly , For the unbelieving Maste● ( for of them Paul speaks in the first ver●● of this 6. of Timothy ) Let as many servants , saith he , as be under the yoak , cou●● their own Masters worthy of all honour , th●● the Word of God & his Doctrine be not blasphemed . Servants living with unbelieving Masters , are greatly ingaged to be bot● watchful , faithful , and trusty . Ingaged ▪ I say , 1. From the consideration of th● condition of their Master ; for , he bein● unbelieving , will have an evil eye upo● thee , and upon thy doings , and so much the more because thou professest : as i● the case of Saul and David , 1. Sam. 18 ▪ 8 , 9 , &c. 2. Thou art ingaged because of th● profession thou makest of the Word 〈◊〉 God ; for by thy profession , thou dost 〈◊〉 both God and his Word before thy M●●ster , and he hath no other wit but to blas●phem them , if thou behave thy self un●worthily . Wherefore Paul bids Tit●● Exhort Servants to be obedient to their own Masters , and to please them well in all things , ●ut answering again ( not giving par●at●ng answers , or such as are cross or pro●oking ) not purloining , but shewing all good ●●delity , that they may adorn the Doctrine of God our Saviour , in all things , Tit. 2. 9 , 10. That Servant , who in an unbelievers ●amily , doth his work before God , as God's Ordinance , he shall adorn the Doctrine of God , if not save his Master ●y so doing ; but if he doth otherwise , ●e shall both stumble the Unbeliever , dishonour God , offend the Faithful , and ●●ting guilt upon his own Soul. Thirdly , For the froward Master ; ●hough I distinguish him from the unbe●iever , yet it is not because he may not be such , but because every unbeliever ●oth not properly go under that name . ●ow with this froward and peevish fel●ow , thou art to serve as faithfully for ●he time thou standest bound , as with ●e most pleasant and rational Master in ●●e world . Servants , saith Peter , be sub●●●t to your Masters , with all fear , not only to the good and gentle , but also to the ●●ward , 1 Pet. 2. 18. And if thy peev●● Master will still be froward , either 〈◊〉 of spite to thy Religion , or because he 〈◊〉 without reason concerning thy labo●● ( thou to the utmost of thy power labou●●ing faithfully ) God then reckoneth the●● a sufferer for well doing , as truly , as 〈◊〉 thou wast called upon the stage of th● world before men , for the matters of th● Faith. Wherefore Peter adds this 〈◊〉 couragement to Servants , to the exho●●tation he gave them before , This is tha● worthy , saith he , if a man for Conscien● toward God endureth grief , suffering wro●●fully ; for what glory is it , if when ye be bu● feted for your faults you take it patiently ▪ but if when you do well , and suffer for it , 〈◊〉 take it patiently , this is acceptable wit● God , 1 Pet. 2. 19 , 20. Wherefore be comforted concerni●● thy condition , with considering , that G●● looks upon thee , as on Jacob in the fa●●●ly of Laban ; & will right all thy wrong and recompence thee for thy faith●●● wise , and godly Behaviour , before , 〈◊〉 the service of thy froward Master . Wherefore be patient , I say , and abound 〈◊〉 thy faithfulness in thy place and cal●●g , till God make a way for thy escape ●●om this place ; and when thou mayest 〈◊〉 made free , use it rather , 1 Cor. 7. 21. Of Neighbours each to other . Having thus in few words shewed you ●●at is duty under your several Relati●●s , I shall now at last speak , in a word 〈◊〉 two , touching Good Neighbourhood , and ●●en draw towards a conclusion . Touching Neighbourhood , there are ●●ese things to be considered , and pra●●ised , if thou wilt be found in the pra●●ical part of Good Neighbourhood . First , Thou must be of a good & sound ●onversation in thy own family , place and ●●●tion , shewing to all , the power that the Gospel and the things of another World ●●th in thy heart , that ye may be blame●● and harmless , the Sons of God , without ●uke in the midst of a crooked and perverse ●●tion , among whom ye shine as lights in 〈◊〉 World , Phil. 2. 15 , 16. Secondly , As persons must be of 〈◊〉 behaviour at home , that will be go●● neighbours , so they must be full of co●●tesie and charity to them that have 〈◊〉 about them , Luke , 10. 36 , 37. Right good Neighbourhood , is 〈◊〉 men readily to communicate , as of the spirituals , so of their temporalities , 〈◊〉 food , raiment , and help to those that ha●● need , to be giving to the poor as th●● seest them go by thee , or to enquire a●●ther their condition , and according 〈◊〉 thy capacity to send unto them , Job 3● ▪ 15 , 16 , 17 , 18 , 19 , 20. Thirdly , Thou must be alwayes humble and meek among them , as also Gra● and Gracious , not light and frothy , 〈◊〉 by thy words and carriage , ministri● Grace to the hearers , Ephes. 4. 29. Thus also Job honoured God amo●● his Neighbours , Job 30. 6 , 7 , 8 , 9 , 1● ▪ 11. Fourthly , Thy wisdom will be , right● to discountenance sin , and to repro● thy neighbour for the same , Levit. 1● ▪ 17. denying thy self in some things , 〈◊〉 〈◊〉 preventing an injury to thy Neigh●●ur , that thou mayest please him for his ●●ification , Rom. 15. 2. Fifthly , If thou wouldst be a good neigh●●●r , take heed of thy tongue upon two ●●counts . ●1 . That thou with it give no offensive ●●guage to thy Neighbour , to the pro●●king of him to anger : bear much , put ●wrongs , and say little : It is an honor 〈◊〉 a man to cease from strife : but every 〈◊〉 will be medling , Prov. 20. 3. And a●●in , He loveth transgression that loveth ●ife , Prov. 17. 19. And as thou shouldst take heed that ●●ou be not be original of contention 〈◊〉 anger , so also take heed that thou be 〈◊〉 an instrument to beget it , between ●●ties , by a tale-bearing and gossopping●it : He that passeth by , and medleth with 〈◊〉 belonging not to him , is like one that ●●th a Dog by the eares . As coals are to ●●ning coals , and wood to fire ; so is a con●●ious man to kindle strife , Prov. 26. 17 , I do observe two things very odious in many Professors ; the one is a 〈◊〉 strong and stiff-necked spirit , that 〈◊〉 have its own way : and the other i● great deal of tatling and talk about ●●ligion , but a very little , if any thing● those Christian deeds that carry in 〈◊〉 the cross of a Christian in the doing 〈◊〉 of , and profit to my Neighbours . 1. When I say a head-strong , and 〈◊〉 necked spirit , I mean they are for pl●●sing themselves , and their own fanc●● in things of no weight , though their● doing , be as the very slaughter-knif● the weak Conscience of a Brother● Neighbour . Now this is base : a Ch●●stian in all such things , as intrench 〈◊〉 the matters of Faith and Worship , sho●● be full of Self-denyal , and seek to ple●● others rather than themselves ; giv● none offence to the Jew , nor to the Greek ▪ to the Church of God ; not seeking their 〈◊〉 profit , but the profit of many , that they 〈◊〉 be saved , 1 Cor. 10. 32 , 33. And the second is as bad , to wit , 〈◊〉 Professors are great pratlers , and ta●●ers , and disputers , but do little of 〈◊〉 ●hing that bespeaketh Love to the Poor , ●r Self-denyal in outward things . Some people think Religion is made up of words ; a very wide mistake : Words without deeds is but a half-faced Religi●n : Pure Religion , and undefilled before God , and the Father , is this , to visit the fa●herless and widows in their affliction , and to keep thy self unspotted from the World , ●am . 1. 27. Again , If a Brother or a Si●●er be destitute of daily food , and one of you ●ay unto them , depart in peace , be warmed ●nd filled ( which are very fine words ) yet ●f you give them not those things that are ne●essary to the body , what doth it profit ? Jam. ●2 . 15 , 16. Now then , before I go any further , I will hear take an occasion to touch a little upon those sins that are so rife in many Professors in this day ; and they ●●re Covetousness , Pride , and Uncleanness ; 〈◊〉 would speak a word to them in this place the rather , because they are they which spoile both Christian Brother-●ood , and civil Neighbourhood , in too ●reat a measure . First for Covetousness . 1. Covetousness , it is all one wi●● Desire ; he that desires , covets , wh●ther the thing he desires be evil 〈◊〉 good . Wherefore that which is called coveting in Exod. 20. 17. is called desire in Deut. 5. 21. As the Apostle also saith , I had not known lust , except the Law had said , Thou shalt not covet , Rom. 7. 7. that is , I had not known lust to be a sin , unless the Law had forbid it . Wherfore , though lawful desires are good ▪ 1 Cor. 12. 31. and to be commended yet Covetousness , as commonly understood ▪ is to be fled from , and abhorred , as of the Devil . 2 Covetousness or evil desire , it is the first mover , and giveth to every sin it● call , as I may say , both to move , and act : as was said before , the Apostle had not known sin , except the Law had said , Thou shalt not desire , or covet : for● where there is no desire to sin , there appears no sin . 3. Therefore Covetousness carrieth in it every sin ( we speak of sins against th● second Table ) even as a Serpent carri●eth her young ones in her belly . This the Scripture affirms , where it saith , Thou shalt not covet thy Neighbours wife , nor his man-servant , nor his maid-servant , ●nor his Ox , nor his Ass , nor any thing that 〈◊〉 is thy Neighbours , Exod. 20. 17. Covetousness will meddle with any thing . Now there are in my mind at present , these eight notes of covetousness , which hinder Good Works , and a Christian Conversation among men , wherever they are harboured . First , When men , to whom God hath given a comfortable livelyhood , are yet not content therewith : This is against the Apostle , where he saith , Let your conuersation be without covetousness , and be content with such things as you have ; for he hath said , I will never leave thee , nor forsake thee , Heb. 13. 5. Secondly , It is covetousness in the Seller , that puts him to say of his traffick , it is better than it is , that he may heighten the price of it : and covetousness in the Buyer , that prompts him to say worse of a thing , than he thinks in his Conscience it is , and that for an abatement of a reasonable price . This is that which the Apostle forbids , under the name of defraud , 1 Cor. 6. 7 , 8. and that which Solomon condemns , Prov. 20. 14. Thirdly , It is thorow covetousness , that men think much of that which goeth beside their own mouth , though possibly , it goeth to those that have more need than themselves , and also that better deserve it than they . Fourthly , It argueth covetousness when men will deprive themselves , and those under them , of the priviledges of the Gospel , for more of this world , and is condemned by Christ , Luk. 14. 18 , 19 , 20. Fifthly , It argueth covetousness , when men that have it , can go by , or hear of the poor , and shut up their bowels and compassions from them , 1 John 3. 17. Sixthly , Also when men are convinced it is their duty to communicate to such and such that have need , yet they defer it , and if not quite forget it yet linger away the time , as being loth to distribute to the necessities of those in want . This is forbidden by the holy Ghost ; Withhold not good from them to whom it is due , when it is in the power of thy hand to do it . Now , it is due from thee to the poor by the Commandment of God ; if they want , and thou hast it , Say not then to thy Neighbour , Go , and come again to morrow , and I will give , when thou hast it by thee , Prov. 3. 27 , 28. Seventhly , It argueth a greedy mind also , when after men have cast in their minds at the first what to give , they then from that will be pinching , and cliping , and taking away ; whereas the holy Ghost saith , Every one , as he purposeth in his heart , so let him give , not grudgingly , nor of necessity ; for God loveth a chearful giver , 2 Cor. 9. 7. Lastly , It argueth a filthy greedy heart also , when a man , after he hath done any good , then in his heart to repent , and secretly wish that he had not so done , or at least , that he had not done so much ▪ this is to be weary of well-doing ( I spe●● now of communicating ) and carrieth in it two evils . First , It spoileth the work done ; And secondly , It ( if entertained ) spoileth the heart for doing any more so . The vile person shall be no more called liberal , nor the Churle said to be bountiful ; for the liberal deviseth liberal things , and by liberal things he shall stand , Isa. 32. 6 , 8. Now then , to diswade all from this poisonous Sin , observe that above all sins , in the New Testament , this is called Idolatry , Ephes. 5. 5. Col. 3. 5. And therefore God's People should be so far from being taken with it , that they should be much afraid of the naming of it one among another , lest it should , as adultrous thoughts , infect the heart by the talking of it , Ephes. 5. 3. Quest. But why is Covetousness called Idolatry ? Answ. 1. Because it ingageth the very heart of a man in it , to mind earthly things : it gets our love which should be set on God , and sets it upon poor empty creatures : it puts our affections out of Heaven , where they should be , and sets them on Earth , where they should not be , Ezek. 33. 31. Phil. 3. 18 , 19. Col. 3. 1 , 2 , 3. Thus it changeth the object on which the heart should be set , and setteth it on that on which it should not : it makes a man forfake God , The Fountain of living water , and causeth him to hew to himself cisterns , broken cisterns , which can hold no water , Jer. 2. 11 , 12 , 13. For , 2. It rejecteth the care , government , and providence of God towards us , and causeth us to make of our own care and industry , a god ; to whom , instead of God , we fly continually , both for the keeping that we have , and for getting more . This was Israels Idolatry of old , and the original of all her idolatrous practices , Hos. 2. 5. For their Mother hath played the Harlot ( that is , committed idolatry ) she that conceived them , hath done shamefully : for she said , I will go after my lovers that gave me my bread , and my waters , my wool , and my flax , my oyl , and my drink . 3. It disalloweth of God's way of disposing his Creatures , and would have them ordered and disposed of otherwise then his heavenly Wisdom seeth meet : and hence ariseth all those discontents about God's dealing with us . Covetousness , never yet said , It is the lord , let him do what he pleaseth ; but is ever objecting , like God , against every thing that goeth against it ; and it is that which , like a god , draweth away the heart and soul from the true God , and his Son Jesus Christ : And he went away sorrowful , for he had great possessions , Mat. 19. 16 , 17 , 18 , 19 , 20 , 21 , 22. Now then , that which engageth the heart , that rejecteth the providence of God , and that is for ordering and disposing of things contrary to God ; and for breaking with God upon these terms , is Idolatry : and all these do Covetousness . The wicked boasteth of his hearts desire , and blesseth the covetous , whom the Lord abhorreth , Psal. 10. 3. Now the way to remedy this disease , it is to learn the lesson which Paul had got by heart ; to wit , In whatsoever state you are , therewith to be content , Phil. 4. 11 , 12 , 13. I come in the second place to speak a word of Pride , and loftiness of heart and life . Of Pride . 1. Pride in general , it is , That which causeth a man to think of man , and his things , above what is written , 1 Cor. 4. 6. 2. It hath its seat in the heart among these inormities , Fornications , Adulteries , Lasciviousness , Murders , Deceit , &c. Mark 7. 21 , 22 , 23. and sheweth it self in these following particulars . First , When you slight this or that person , though gracious ; that is , look over them , and shun them for their poverty in this world , and chuse rather to have converse with others , that possibly are less gracious , because of their greatness in this World. This the Apostle James writes against , Jam. 2. 1 , 2 , 3. under the name of partiality ; for indeed the fruits of a puffed-up heart , is to deal in this manner with Christians , 1 Cor. 4. 6 , 7. Now this branch of Pride floweth from ignorance of the vanity of the creature , and of the worth of a gracious heart : Wherefore get more of the knowledge of these two , and this sprig will be nipt in the head , and you will learn to condescend to men of low degree , Rom. 12. 16. Secondly , It argueth pride of heart , when men will not deny themselves in things that they may , for the good and profit of their Neighbours . And it argueth now , that pride is got so much up into self-love , and self-pleasing , that they little care who they grieve or offend , so they may have their way , Obad. 12. 13 , 14 , 15. Thirdly , It argueth pride of heart , when sober reproofs for sin , and unbeseeming ▪ carriages , will not down with thee , but that rather thou snuffest , and givest way to thy spirit to be peevish , and to retain prejudice against those that thus reprove thee . Saith the Prophet , hear ye , and give ear , be not proud ; for the Lord hath spoken ; that is , hear the reproofs of God for your sins , and break them off by repentance : But if ye will not hear , my soul shall weep in secret for your Pride , &c. Jer. 13. 15 , 16 , 17. So also in Hosea , They will not frame their doing to turn unto their God ; for the spirit of whoredoms is in the midst of them ; they have not known the Lord ; and the pride of Israel doth testifie to his face , &c. Hos. 5. 4 , 5. This argueth great senslesness of God , and a heart greatly out of frame . Fourthly , It argueth Pride also , when a reproof or admonition will not down aswell from the poorest Saint , as from the greatest Doctor ; and it argueth a glorying in men , 1 Cor. 3. 21. and that they would , that their faith should stand in their wisdom , and not in the Power of God , that is , of naked Truth , 1 Cor. 2. 5. Fifthly , It argueth pride of heart , when a man that hath this or that in his heart to do , in reference to God , but yet will slight a sober asking counsel and direction of God in this matter . The wicked , through the pride of his countenance ▪ will not seek after God , saith David , Psal. 10. 4. Sixthly , It argueth pride of heart , when persons are tickled with the thoughts of their own praise , and that secretly lust after it ; that think of themselves and others above what is written ; which those do , who do not acknowledge that man in his best estate is altogether vanity : But such kind of people have forgot the Exhortation ; Be not high minded , but fear , Rom. 11. 20. And also , that there is a knowledge that puffeth up , and edifieth neither themselves nor others , 1 Cor. 8. 1 , 2. Wherefore , to such the Apostle saith , Be not desirous of vain glory , but in holiness of mind , let each esteem others better than themselves , Phil. 2. 3. Gal. 5. 26. Pride also there is in the outward carriage , behaviour and Gesture , which is odious for Christians to be tainted with ; and this pride is discovered by mincing words , a made carriage , and an affecting the toyes and baubles that Satan and every light-headed fool bringeth into the world . As God speaketh of the Daughters of Zion , They walk with stretched-out necks , wanton eyes , mincing as they go , and making a tinckling with their feet , Isa. 3. 16. A very unhansome carriage for a people that profess Godliness , and that use to come before God to confess their sins , and to bemove themselves for what they have done : How can a sence of thy own baseness of the vileness of thy heart , and of the holiness of God , stand with such a carriage ? dost thou see the vileness of thy heart , the fruit of sin ? and art thou afflicted with that disagreement that is between God and thy heart , that layest the reins on the neck of thy lusts , and letest them run whither they will ? Be not deceived ; Pride ariseth from ignorance of these things , 1 Tim. 6. 3 , 4. A sense of my vileness , of what I have deserved , and of what continually in my heart opposeth God , cannot stand with a foolish , light and wanton carriage : thou wilt then see , there is other things to mind than to imitate the Butter-fly : alas , all these kind of things , are but a painting the Devil , and a setting a carnal gloss upon a Castle of his ; thou art but making gay the spider ; is thy heart ever the sounder for thy fine gate , thy mincing words , and thy lofty looks ? nay , doth not this argue , that thy heart is a rotten ▪ cankered , and besotted heart ? Oh! that God would but let thee see a little of thy own inside , as thou hast others to behold thy outside : thou painted Sepulchre ; thou whited Wall , will these things be found vertues in the day of God ? or , is this the way that thou takest to mortifie sin ? A high look , a proud heart , and the plowing of the wicked , is sin , Prov. 21. 4. Pride is the ring-leader of the seven abominations that the Wise man nameth , Prov. 6. 16 , 17. and is that above all , that causeth to fall into the condemnation of the Devil , 1 Tim. 3. 6. Of Adultery or Uncleanness . Now I come in the last place to touch a word or two of Adultery , and then to draw towards a conclusion . Adultery , it hath its place in the heart among the rest of those filthinesses , I mentioned before Mark 7. 21 , 22. of which sin I observe two things . First , That almost , in every place where the Apostle layeth down a catalogue of wickednesses , he layeth down Adultery , Fornication , and Uncleanness in the front ; as that in Mark 7. 21. Rom. 1. 29. 1 Cor. 6. 9. Gal. 5. 19. Ephes. 5. 3 1 Thes. 4. 3 , 4 , 5. Heb. 12. 16. Jam. 2. 11. 1 Pet. 2. 11. 2 Pet. 2. 10. From this I gather , that the Sin of Uncleanness is a very predominant and master Sin , easie to overtake the sinner , as being one of the first that is ready to offer it self at all occasions , to break the Law of God. Secondly , I observe , that this sin is committed unawares to many , even so soon as a man hath but looked upon a woman . I say unto you , saith Christ , that whosoever looketh on a woman to lust , or desire after her , he hath already committed Adultery with her in his heart , Mat. 5. 28. This sin of uncleanness , I say , is a very taking sin , it is natural above all sins to mankind ; and as it is most natural , so it wanteth not tempting occasions , having objects for to look on in every corner : wherefore there is need of a double and trible watchfulness in the soul against it . It is better here to make a covenant with our eyes , like Job , ( Job 31. 1. ) than to let them wander to God's dishonour , and our own discomfort . There are these three things which discover a man or woman too much inclining to the uncleanness of their own heart . The first is a wanton eye , or an eye that doth secretly effect it self with such objects as are tickling of the heart with the thoughts of immodesty and uncleanness . Isaiah calls this a wanton eye ; and Peter , an eye full of adultery , that cannot cease from sin , 2 Pet. 2. 14. Isa. 3. 16. This is that also which Christ calleth , an evil eye ; and John , the lust of the flesh , and of the eyes , and doth defile those who are not very watchful over their own hearts , Mark 7. 22. 1 John 2. 16. This wanton eye , is that which the most holy Saints should take heed of , because it is apt to seize upon them also . When Paul bids Timothy beseech the younger women to walk as becomes the Gospel , ●e bids him do it with all Purity : as who should say , take heed that while thou instructest them to holiness , thou thy self be not corrupted with the lust of thy eye , 1 Tim. 5. 1 , 2. Oh! how many souls in the day of God , will curse the day that ever they gave way to a wanton eye ! 2. The second thing that discovereth one much inclining to the lusts of uncleanness , it is wanton and immodest talk ; such as that brazen-faced Whore , in the seventh of the Proverbs , had ; or such as they in Peter , who allured , through the lust if the flesh , through much wantonness , those who were clean escaped from them , who live in error , 2 Pet. 2. 18. Out of the abun●ance of the heart the mouth speaketh : wherefore if we be Saints , let us take heed , as of our eye , so of our tongue , and let not the lust of uncleanness , or of adultery , be once named among us , named among us as becometh Saints , Ephes. 5. 3. Mark : let it not be once named . This implies , that the lusts of uncleanness are devilishly taking ; 〈◊〉 will both take the heart with eyes 〈◊〉 tongue ; Let it not be once named amo●● you , &c. Thirdly , Another thing that bespea●● a man or a woman inclining to wantonness & uncleanness , it is an adornin● themselves in light and wanton Appar●● The attire of an Harlot is too frequentl● in our day , the attire of Professors ; 〈◊〉 vile thing , and argueth much wantonness and vileness of affections . If those that give way to a wanton eye , wanton words , and immodest apparel , be no● Whores , &c. in their hearts , I know n●● what to say . Doth a wanton eye argue shamfacedness ? doth wanton talk argue chastity ? and doth immodest apparel with stretched-out necks , naked breasts a made speech , and mincing gates , &c. argue mortification of lusts ? If any say that these things may argue pride aswell as carnal lusts . We●● but why are they proud ? is it not 〈◊〉 trick up the body ? And why do they 〈◊〉 pride trick up the body , if it be no● 〈◊〉 provoke both themselves and others 〈◊〉 lusts : God knoweth their hearts without their outsides ; and we know their hearts by their outsides . My Friends , I am hear treating of Good Works , and perswading you to fly those things that are henderances to them : wherefore bear with my plainness when I speak against Sin ; I would strike it through with every word , because else it will strike us through with many sorrows , 1 Tim. 6. 9 , 10. I do not treat of Good Works , as if the doing of them would save us ( for we are justified by his Grace according to the hope of Eternal Life ) yet our sins and evil works will lay us obnoxious to the Judgements both of God and man. He that walketh not uprightly , according to the truth of the Gospel , is like to have his peace assaulted often , both by the Devil , the Law , Death and Hell ; yea , and 〈◊〉 like to have God hide his face from him also , for the iniquity of his covetousness , Isa. 57. 17. How can he that carrieth himself basely in the sight of men , think he yet we●● behaveth himself in the sight of God and if so dim a light as is in man , 〈◊〉 justly count thee as a transgressor , 〈◊〉 shall thy sins be hid from Him , whose ey●● lids try the Children of men ? Psal. 11. 〈◊〉 . 'T is true , Faith without works justifies us before God : yet that Faith th● is alone , will be found to leave us sinne● in the sight both of God and man , Rom● 28. & 4. 5. Jam. 2. 18. And though th● addest nothing to that which saveth th● by what thou canst do , yet thy righteousness may profit the Son of man , 〈◊〉 also saith the Text ; but if thou shalt 〈◊〉 so careless as to say , what care I for bei●● righteous to profit others ; I tell thee that the love of God is not in thee , J●● 35. 18. 1 Joh 3. 17. 1 Cor. 13. 1 , 2 , 3. Walk therefore in Gods wayes , and 〈◊〉 them , for this is your wisdom and y●● understanding in the sight of the N●●ons , which shal hear of all these statut● and say , This great Nation is a wise 〈◊〉 understanding People , Deut. 4. 6. The Third Observation . Every Believer should not only take ●●ed that their works be good , and so for 〈◊〉 present do them , but should careful●● study to maintain them ; that is , to ●●ep in a continual exercise of them . It is an easier matter to begin to do ●od , than it is to continue therein : and 〈◊〉 reason is , there is not so much of 〈◊〉 Christians cross in the beginning of a ●ork , as there is in a continual , hearty , ●●nscientious practice thereof . There●●●e Christians have need , as to be pres●●● to do good , so to continue the work ; ●an by nature , is rather a hearer than a ●er , Athenian like , continually listing after some new thing ; seeing ma●y things , but observing nothing , Acts , 〈◊〉 20 , Isa. 42. 20. It is observable , that ●er Christ had divided his hearers into ●●u parts , he condemned three of them 〈◊〉 fruitless hearers , Luke , 8. 5 , 6 , 7 , 8. ●h ! it is hard continuing believing , con●●nuing loving , continuing resisting all that opposeth : we are subject to be we●ry of well-doing , Gal. 6. 9. to pluck o● right eyes , to cut of right hands 〈◊〉 right feet , is no pleasant thing to fle●● and blood ; and yet none but these sh●● have the Promise of Life , because no● but these will be found to have the effectual work of God's Grace in their soul● If ye continue in my Word , then are you 〈◊〉 Disciples [ indeed ] Mat. 18. 8 , 9. & 24. 〈◊〉 John 8. 31. And hence it is that you 〈◊〉 so many ifs in the Scripture about me● happiness ; as if you be Sons , then He●● and if you continue in the Faith ; and we hold the beginning of our confiden● stedfast to the end , Rom. 8. 17. Col. 1. 2● Heb. 3. 14. not that their continuing the way of God is the cause of the 〈◊〉 being right , but the work being right ca●seth the continuance therein : As 〈◊〉 saith in another place , They went out 〈◊〉 us , because they were not of us ; for had 〈◊〉 been of us , [ no doubt ] saith he , they 〈◊〉 have continued with us , 1 John 2. 19. But I say , where the work of God 〈◊〉 deed is savingly begun , even there 〈◊〉 , corruption , and the body of death ●oppose it : Therefore should Christi●●s take heed , and look that against these ●●posites , they maintain a continual ●●urse of Good Works among men . Besides , as there is that in our own ●●wels that opposeth goodness , so there is 〈◊〉 Tempter , the wicked one , both to ●●imate these lusts , and to joyn with ●●em in every assault against every ap●●rance of God in our souls . And hence ●is that he is called the Devil , the Ene●● , the Destroyer , and him that seeks con●●nually to devour us , 1 Pet. 5. 8. I need say no more but this , He that ●ill walk like a Christian indeed , as he ●all find it is requisit , that he continue 〈◊〉 Good Works ; so his continuing there●● , will be opposed : if therefore he will ●●ntinue therein , he must make it his ●●finess , to study how to oppose those ●at oppose such a life , that he may con●●nue therein . Now then to help in this , here fitly ●●mes in the last Observation ; to wit , 〈◊〉 That the best way both to provoke our selves and others to Good Works , it 〈◊〉 be often affirming to others , The Doc●●● of Justification by Grace , and to believ● our selves . This is a faithful Saying 〈◊〉 these things I will that thou affirm const●●●ly , that those which have believed in 〈◊〉 might be careful to maintain Good Work●● I told you before , that Good Works 〈◊〉 flow from Faith : and now I tell 〈◊〉 that the best way to be fruitful in th●● is to be much in the exercise of the ●●●ctrine of Justification by Grace ; and 〈◊〉 both agree : for as Faith animate● Good Works , so the Doctrine of Grace ●●●mates Faith : Wherefore , the way t● rich in Good Works , it is to be ric● Faith ; and the way to be rich in Fa●● is to be conscientiously affirming the ●●●ctrine of Grace to others , and believing 〈◊〉 our selves . First , To be constantly affirming i● others . Thus Paul tells Timothy , th●● he put the Brethren in mind of the Tr●● of the Gospel , he himself should not ●●●ly be a good Minister of Christ , but sh●●● be nourished up in the words of Faith 〈◊〉 of good Doctrine , 1 Tim. 4. 6. It is the Ordinance of God , that Chri●●●ans should be often asserting the things 〈◊〉 God each to others ; and that by their 〈◊〉 doing , they should edifie one ano●●●r , Heb. 10. 24 , 25. 1 Thes. 5. 11. The Doctrine of the Gospel is like the 〈◊〉 , and the small Rain , that distilleth ●n the tender grass , wherewith it doth ●rish , and is kept green , Deut. 32. 1● Christians are like the several flowers 〈◊〉 Garden , that have upon each of them 〈◊〉 Dew of Heaven , which being sha●● with the Wind , they let fall their 〈◊〉 at each others roots , whereby they 〈◊〉 joyntly nourished , and become nou●ers of one another . For Christians to commune savorily of 〈◊〉 's matters one with another , it is as ●hey opened to each others Nostrils ●●es of perfume . Saith Paul to the ●●rch at Rome , I long to see you , that I 〈◊〉 impart unto you some spiritual Gift , to ●nd you may be established ; that is , that 〈◊〉 be comforted together with you , by the ●●al Faith both of you and me , Rom 1. ●●2 . Christians should be often affirm●●● the Doctrine of Grace , and Justification 〈◊〉 it , one to another . Secondly , As they should be thus do●ing , so they should live in the power of i● themselves ; they should by Faith suc● and drink in this Doctrine , as the goo● ground receiveth the Rain ; which bein● done , forthwith there is proclaimed G●● Works . Paul to the Colossians saith th●● We give thanks to God , and the Father our Lord Jesus Christ , praying alwayes f●● you , since we heard of your Faith in the L●● Jesus , and love to all the Saints : 〈◊〉 the hope which is laid up in Heaven for y●● whereof ye heard before in the Word of 〈◊〉 Truth of the Gospel , which is come un●● you , as it is also in all the World , and brin●●eth forth fruit as it doth also in you . 〈◊〉 how long ago ? Why , since the day ye h●● it , saith he , and knew the Grace of God Truth , Col. 1. 3 , 4 , 5 , 6. Aples and Flowers are not made the Gardner , but are an effect of 〈◊〉 planting and watering : plant in the ●●●ner good Doctrine , and let it be wa●●●d with the Word of Grace ; and as the effect of that , there is the fruits of Holiness , and the end everlasting Life , Rom. 6. 22. Good Doctrine is the Doctrine of the Gospel , which sheweth to men that God cloatheth them with the * Righteousness of his Son , freely , and maketh him with ●ll his benefits over to them ; by which free gift the sinner is made righteous be●ore God ; and because he is so , there●ore there is infused a principle of Grace * ●nto the heart , whereby it is both quick●ed , and bringeth forth fruit * Rom. 3. ●1 , 22 , 23 , 24 , 25. 1 Cor. 1. 30. 2 Cor. 5. ●1 . * John 1. 16. Now then , seeing Good Works do flow ●om Faith , and seeing Faith is nourished 〈◊〉 an affirming of the Doctrine of the ●ospel , &c. take here these few Consi●rations from the Doctrine of the Gos●●l , for the support of thy Faith , that ●ou mayest be indeed fruitful and rich 〈◊〉 Good Works . First , The whole Bible was given for 〈◊〉 very end , that thou shouldst both believe this Doctrine , and live in th● comfort and sweetness of it : For wha● soever things was written afore-time , w●● written for our learning , that we through patience and comfort of the Scriptures might have hope , Rom. 15. 4. John 20. 31. Secondly , That therefore every Promise in the Bible is thine , to strengthen , quicken , and incourage thy heart in believing . Thirdly , Consider that there is nothing that thou dost , can so please God as believing : The Lord takes pleasure in tho● that fear him , in them that hope in his me●cy , Psal. 147. 11. They please him , because they imbrac● his Righteousness , &c. Fourthly , Consider that all the with drawings of God from thee , are not f●● the weakening , but for the tryal of th● faith ; and also , that what-ever he su●fereth Satan , or thy own heart , to do , 〈◊〉 is not to weaken Faith , Job 23. 8 , 9 , ● 1 Pet. 1. 7. Fifthly , Consider , that believing● that which will keep in thy view 〈◊〉 things of Heaven , and Glory ; and that ●t which the Devil wil be discouraged , sin weakned , and thy heart quickned and sweetned , Heb. 11. 27. Jam. 4. 7. 1 Pet. 5. 9. Ephes. 6. 16. Rom. 15. 13. Lastly , By believing , the Love of God is kept with warmth upon the heart , and that this will provoke thee continually to bless God for Christ , for Grace , for Faith , Hope , and for all these things , either in God , or thee , that doth accompany Salvation , 2 Cor. 2. 14. Psal. 103. 1 , 2 , 3 , 4. The Doctrine of the forgiveness of sins received by Faith , will make notable work in the heart of a sinner , to bring forth Good Works . But secondly , For as much as there is body of Death and Sin in every one that hath the Grace of God in this world ; and because this body of death will be even opposing that which is good , as the ●postle saith , Rom. 7. 21. therefore take these few particulars further , for the suppo●sing that which will hinder a fruitful life . ● Keep a continual wa●th over the wretchedness of thy own heart ( not to be discouraged at the sight of thy vileness ) but to prevent its wickedness ; for that will labour either to hinder thee from doing Good Works , or else will hinder thee in the doing thereof ; for evil is present with thee for both these pu●poses ; take heed , then , that thou do not ●●sten to that at any time , but deny , though with much strugling , the workings of 〈◊〉 to the contrary . 2. Let this be continually before thy heart , that God's eye is upon thee , and seeth every secret turning of thy heart ▪ either to or from him : All things are ●●ked and bare before the eyes of Him w●● whom we have to do , Heb. 4. 13. 3. If thou deny to do that good whic● thou oughtest , with what thy God 〈◊〉 given thee ; then consider , that though● 〈◊〉 love thy soul , yet he can chastise ; 〈◊〉 thy●inward man with such troubles , 〈◊〉 thy life shall be restless and comfort●● 2dly . And can also so blow upon thy 〈◊〉 ward man , that all thou gettest , sh●● put in a Bag with holes , Psal. 89. 31 , ●● 33. Hag. 1. 6. And set the case he should license but one Theef among thy Substance , or one spark of Fire among thy Barns , how quickly might that be spent ill , and against thy will , which thou shouldst have spent to God's glory , and with thy will ? and I tell thee further , that if thou want a heart to do good when thou hast about thee , thou mayest want comfort in such things thy self from others , when thine is taken from thee . See Judg. 1. 6 , 7. 4. Consider that a life full of Good Works , is the only way , on thy part , to answer the Mercy of God extended to thee ; God hath had mercy on thee , and hath saved thee from all thy distresses ; God hath not stuck to give thee his Son , his Spirit , and the Kingdom of Heaven : saith Paul , I beseech you therefore by the Mercies of God , that you present your bodies a living Sacrifice to God , holy , acceptable , which is your reasonable service , Rom. 12. 1. See Mat. 18. 32 , 33. 5. Consider that this is the way to convince all men , that the Power of God's things hath taken hold of thy heart ( I speak to them that hold the head ) and say what thou wilt , if thy faith be not accompanied with a holy Life , thou shalt be judged a withered branch , a wording professor , salt without savour , and as lifeless as a sounding Brass , and a tinckling Cymbal , Joh. 15. Mat. 5. 13. 1 Cor. 13. 1 , 2. For , say they , shew us your faith by your works , for we cannot see your hearts , Jam. 2. 18. But I say on the contrary , if thou walk as becomes thee who art saved by Grace , then thou wilt witness in every mans Conscience , that thou art a good Tree ; now thou leavest guilt on the heart of the wicked , 1 Sam. 24. 16 , 17. now thou takest off occasion from them that desire occasion , and now thou art clear from the blood of all men , 2 Cor. 11. 12. Acts 20. 26 , 31 , 32 , 33 , 34. This is the Man also that provoketh others to Good Works : The ear that heareth such a man , shall bless him ; and the eye that seeth him , shall bear witness to him . Surely , saith David , he shall never 〈◊〉 moved : The Righteous shall be had in eve● lasting remembrance , Heb. 10. 24. Job 29. 11. Psal. 112. 6. 6. Again , the heart that is fullest of Good Works , hath in it least room for Satans temptations ; and this is the meaning of Peter , where he saith , Be sober , be vigilant ; that is , be busying thy self in Faith and Holiness , for the Devil , your adversary , goeth about like a roaring Lyon , seeking whom he may devour , 1 Pet. 5. 8. He that walketh uprightly , walketh safely ; and they that add to Faith , Vertue ; to Vertue , Knowledge ; to Knowledge , Temperance ; to Temperance , Brotherly-kindness ; and to ●hese Charity , and that abounds therein , he shall neither be barren nor unfruitful ; he shall never fall , but so an entrance shall be ministred to him abundantly , into the everlasting Kingdom of our Lord and Saviour Jesus Christ , 2 Pet. 1. 5 , 6 , 7 , 8 , 9 , 10. Prov. 10. 9. 7. The Man who is fullest of Good Works , he is fittest to live , and fittest to die : I am now ( at any time ) ready to be offered up , saith fruitful Paul , 2 Tim. 4. 6. Whereas he that is barren , he is neither fit to live , nor fit to dye : to dye , he himself is convinced he is not fit ; and to live , God himself saith he is not fit ; Cut him down , why doth he cumber the ground ? Luke 13. 7. Lastly , Consider , to provoke thee to Good Works , thou shalt have of God , when thou comest to Glory , a reward for every thing thou dost for him on Earth . Little do the People of God consider , how richly God will reward , what from a right principle , and to a right end , is done for Him here ; not a bit of bread to the poor , nor a draught of water to the meanest of them that belong to Christ , or the loss of a hair of your head , shall in that day go without its reward , Luke 14. 13 , 14. Mat. 10. 42. For this light affliction ( and so all other pieces of self-denyal ) which is but for a moment , worketh out for us a far more exceeding and eternal weight of Glory , 2 Cor. 4. 17. I tell thee Christian , be but rich in Good Works , and thou shalt have more then Salvation ; thy Salvation thou hast freely by Grace through Christ , without works , Ephes. 2. 8 , 9 , 10. but now being justified and saved , and as the fruits hereof , reviewed by the holy Ghost ; after this , I say , thou shalt be rewarded for every work that proves good ; For God is not unrighteous to forget your works and labour of love , which you have shewed to his Name , in that you have ministred to his Saints , and do minister , Heb. 6. 10. 1 Cor. 3. 14. Moses counted the reward that he was to have , for a short suffering with the People of God , of greater worth , than the Treasures of Egypt , the smiles of the King , or the honour of his Kingdom , Heb. 11. 25 , 26 , 27. In a word , Let the disappointments that do and shall most surely befal the fruitless Professors , provoke thee to look with all diligence to thy standing . For First , Such a one is but deceived and disappointed touching the Work of Grace he supposeth to be in his heart , he thinks he is a Christian , and hath Grace , as Faith , Hope , and the like , in his soul , yet no fruits of these things manifest themselves in him ; indeed his tongue is tipt with a talk and tattle of Religion ; poor man , poor empty man ! faith without works is dead ; thy hope shall be as the giving up of the Ghost ; thy gifts with which thy soul is possessed , are but such as are common to Reprobates ; thou art therfore disappointed , God reputeth thee still but wicked , though thou comest and goest to the place of the Holy , Jam. 2. 19 , 20. Job 11. 20. 1 Cor. 13. 1 , 2 , 3. Secondly , Therefore all thy joy and comfort must needs fall short of saving comfort , and so leave thee in the su●● notwithstanding ; thy joy is the joy 〈◊〉 the * Pharisees , and thy gladness as th●● of * Herod ; and the longest time it can last , it is but a Scripture * moment * Joh. 5. 33. * Mark 6. 20. * Job 20. 5. Alas , in all thy gladness and content with thy Religion , thou art but like the Boy that plays with Brass instead of Gold ; and with Counters instead of that which will go for currant Coin : Thus , if a man think himself to be something , when he is nothing , he deceiveth or disappoints himself , Gal. 6. 3. Thirdly , This is not all , but look thou certainly for an eternal disappointment in the Day of God , for it must be ; thy lamp will out at the first sound the trump of God shall make in thine ears ; thou canst not hold up at the appearance of the Son of God in his Glory ; His very looks will be to thy profession , as a strong wind is to a blinking candle , and thou shalt be left only to smoak . Oh the alteration that will befall a foolish virgin ! she thought she was happy , and that she should have received happiness with those that were right at the heart ; but behold the contrary , her lamp is going out , she is now to seek for saving Grace , when the time of Grace is over ; her Heaven she thought of ▪ is proved a Hell , and her God is proved a Devil ; God hath cast her out of his presence , and claps the door upon her ; she pleads her profession , and the like , and she hath for her answer repulses from Heaven : So are the pat● of all that forget God , and the Hypocrit● hope shall perish ; whose hope shal be cut off , and whose trust shall be the Spiders web ; though he lean upon his house , it shall not stand , he shall hold it fast , but it shall not indure , Mat. 25. 1 , 2 , 3 , 4 , 5 , 6 , 7 , 8 , 9. Luke 13. 25 , 26 , 27 , 28. Job 8. 13 , 14 , 15. Take heed therefore ; thy Soul , Heaven and Eternity , lies at stake ; yea , they turn either to thee or from thee upon the hinge of thy Faith ; if it be right , all is thine ; if wrong , then all is lost , however thy hopes and expectations are to the contrary ; For in Christ Jesus neither Circumcision availeth any thing , nor Uncircumcision , but Faith which worketh by Love : Let no man therefore deceive you with vain words , for because of these things , cometh the wrath of God upon the Children of unbelief : For the Earth that drinketh in the rain that cometh oft upon it , and bringeth forth Herbs meet for them by whom it is dressed , receiveth blessing from God ; but that which beareth Briars and Thornes , is [ rejected ] and is nigh unto cursing , whose ●nd is to be burned , Gal. 5. 6. Ephes. 5. 3 , 4 , 5 , 6. Heb. 6. 7 , 8. Objection . But what shall I do , who am so cold , slothful and heartless , that I cannot find any heart to do any work for God in this World ; indeed time was when his Dew rested all ●ight upon my branches , and when I could with desire , with earnest desire , be doing and working for God ; but alas now 't is ●therwise . Answer . If this be true , thy case is sad , thou art to be pittied , the Lord pitty thee ; ●nd for thy recovery out of this condi●ion , I would give thee no other counsel than was given to Ephesus , when she ●ad lost her first Love ; Remember , ●aith Christ , from whence thou art fallen , ●nd repent , and do thy first Works , &c. Rev. 2.5 . Mark : Thy first Works , is , to enter into a serious considering and remembrance from whence thou art fallen : remember that thou hast left thy God , the stay of thy Soul , and Him without whom there is no stay , comfort , or strength , for thee to either do or suffer any thing in this World : Without me , saith He , you can do nothing , John 15. 5. A sad condition ; the remembrance of this , for certain , is the first step to the recovering a back-sliding heart ; for the right remembrance of this doth bring to mind , what loss that sou● hath sustained that is in this condition , how it hath lost its former visits , smiles and consolations of God : whe● thy Conscience was suppled with the Blood of thy Saviour ; when every step thou tookest , was , as it were , in Honey and Butter , and when thy heart could meditate terrour with comfort , Job 29 ▪ 2 , 3 , 4 , 5 , 6. Isa. 33. 14 , 15 , 16 , 17 , 18 ▪ Instead of which , thou feelest darkness hardness of heart , and the thoughts o● God are terrible to thee , Psal. 77. 3 ▪ now God never visits thee , or if h● doth , it is but as a wayfaring-man , th● tarryeth but for a night , Jer. 14 , 8 , 9. This also brings to mind , how the case 〈◊〉 altered with thee , touching thy confidence in God for thy future happiness , ●ow uncertain thou now art of thy hopes for Heaven , how much this life doth ●ang in doubt before thee , Deut. 28. 65 , 66. 2. Remember therefore from whence thou art fallen , and repent . ] These are words well put together ; for a solid considering of what I have lost in my declining , will provoke in my heart a sorrow and godly heaviness , whereby I shall be forced to bemoan my condition , and say , I will go and return to my first Husband , for then it was better with me than now , Hos. 2. 7. And beleive it , the reason of God's standing off from giving thee comfortable communion with himself , it is , that thou mightest first see the difference between sticking close to God , and forsaking of him ; and next , that thou mightest indeed acknowledge thy offence , and seek his face , Hos. 5. 15. he taketh no pleasure in thy forlorn condition ; he had rather thou shouldst have Him in thy bosome , only he will have it i● his own Way : He looketh down upon men , and if any say , I have sinned and perverted that which is right , and i● profiteth me not , then he will deliver his soul from going down into the Pit , and his life shall see the Light , Job 33. 27 , 28. 3. Remember from whence thou art fallen , and repent , and do thy first Works . ] As there should be a remembring and a repenting , so there should be a hearty doing our first Works ; a believing as before ; a laying hold of the things of Heaven and Glory , as at the first ; for now is God returned to thee as before , Zech. 1. 16. and though thou mayest , through the loss of thy locks , with Sampson , be weak at the first , yet in short time thy hair will grow again ; that is , thy former experience will in short space be as long , large and strong as in the former times ; indeed at the first thou wilt find all the wheels of thy soul rusty , and all the strings of thy heart out 〈◊〉 tune ; as also , when thou first beginnest to stir , the dust and filth of thy ●art will , like smoak , trouble thee ●m that clear beholding the Grace of thy God , and his Love to thy Soul ; ●t yet wait , and go on , and though you findest thy self as unable to do ●y thing as thou formerly couldst , ●t I say , up and be doing , and the ●ord will be with thee , for he hath ●t despised the day of thy small things , 〈◊〉 Chron. 22. 16. Zech. 4. 10. I know thou wilt be afflicted with a thousand temptations to drive thee to despair , that thy Faith may be faint , &c. ●t against all them set thou the Word 〈◊〉 God , the Promise of Grace , the blood of Christ , and the Examples of God's Goodness to the great Back●●ders , that are for thy encouragement ●corded in the Scriptures of Truth ; ●d remember , that turning to God ●er back-sliding , is the greatest piece 〈◊〉 service thou canst do for him , and 〈◊〉 greatest honour thou canst bring to 〈◊〉 Blood of Christ ; and know further , that God , to shew his willing re●ception of so unworthy a creature , saith There shall be joy in Heaven at thy Co●●version to him again , Luke 15. 7 , 10. To Conclude . If thou yet , notwistanding wh● hath been said , dost remain a Bac●●slider . First , Then remember that tho● must die ; and remember also , th● when the Terrours of God , ● Death , and a Backslidden hear● meet together , there will be s● work in that Soul ; this is the m● who hangeth tilting over the mou● of Hell , while Death is cutting t● thred of his life . Secondly , Remember , that thou● God doth sometimes , yea , ofte● receive Backsliders , yet it is n● alwayes so : Some draw back 〈◊〉 ●erdition , for because they have ●ung up God , and would none of ●im , he in Justice flings up them ●nd their Souls for ever , Prov. 1. 24 , ●5 , 26 , 27 , 28. I have observed , that sometimes God , as it were in revenge for in●ry done him , doth snatch away ●oules in the very nick of their ●acksliding ; as he served Lot's ●ife when he turned her into a Pil●r of Salt , even while she was ●oking over her shoulder to So●om , Gen. 19. 26. an example that ●very Backslider should remember ●ith astonishment , Luke 17. 32. Thus have I in few words , writ●en to you ( before I die ) a word 〈◊〉 provoke you to Faith and Holi●ess , because I desire that you may ●ave the Life that is laid up for all them that believe in the Lord Jesus , and love one anothe● when I am deceased ; though ther● I shall rest from my labours , an● be in Paradise , as through Grac● I comfortably believe , yet it is no● there , but here , I must do yo● good ; wherefore I not knowin● the shortness of my life , nor th● hinderance that hereafter I ma● have of serving my God and you● I have taken this opportunity t● present these few lines unto you fo● your edification . Farewel . From my place of Confineme● in Bedford , this 17th the 4th Month , 1663. THE END . Prison-Meditations , Directed to the Heart of SUFFERING SAINTS And REIGNING SINNERS : By JOHN BUNYAN , a Prisoner . 〈◊〉 FRiends , I salute you in the Lord , and wish you may abound , 〈◊〉 faith and love , that you may ward your selves from Satans wound . 〈◊〉 Friends write to me , that I would hold my Head above the Flood . ●nd I do wish you also bold in holding fast the good . 〈◊〉 I am ( indeed ) in Prison ( now ) in Body , but my Mind 〈◊〉 free to study Christ , and how unto me he is kind . 4. For though men keep my outward man within their locks and bars ; Yet by the Faith of Christ I can mount higher than the 〈◊〉 . 5. Their Fetters cannot Spirits tame , nor tie up God from me : My Faith and Hope they cannot lame , above them I shall be . 6. I here am very much refresht , to think when I was out , I preached Life , and Peace , and Rest , to Sinners round about . 7. My business then , was souls to save , by preaching Grace and Faith , Of which the comfort now I have , and have it shall till death . 8. They were no Fables that I taught devil'd by cunning men , But God's own Word , by which were caught , some sinners how and then . 9. Whose souls by it were made to see the evil of their sin ; And need of Christ to make them free from death , which they were in ▪ 10. And now those very hearts , that then were foes unto the Lord , Embrace his Christ and Truth , like men conquered by his Word . 11. I hear them sigh , and groan , and cry , for grace to God above : They loath their sin , and to it die t is holiness they love . 12. This was the work I was about when hands on me they laid 'T was this from which they pluck'd me out and vilely to me said , 13. You Heretick , Deceiver , come to Prison you must go , You Preach abroad , and keep not home , you are the Churches foe . 14. But having peace within my soul , and truth on every side , I could with comfort them controul , and at their charge deride . 15. Wherefore to prison they me sent , where to this day I lie ; And can with very much content for my profession die . 16. The prison very sweet to me hath been , since I came here , And so would also hanging be , if God will there appear . 17. Here dwells good Conscience , also Peace here be my garments white , Here , though in Bonds , I have Release from Guilt , which else would bi●e . 18. When they do talk of Banishment , of Death , or such like Things , Then to me God sends hearts content , that like a Fountain springs . 19. Alas , they little think what peace they help me to , for by Their rage my comforts do encrease ; bless God therefore do I. 20. If they do give me gall to drink , then God doth sweetning cast , So much thereto , that they can't think how bravely it doth taste . 21. For as the Devil sets before me heaviness and grief , So God sets Christ and Grace much more , whereby I take relief . 22. Though they say then , that we are fools , because we here do lie ; I answer , Goals are Christ his Schools , in them we learn to die . 23. 'T is not the baseness of this state doth hide us from God's face , He frequently , both soon and late doth visit us with grace . 24. Here comes the Angels , here come Saints , here comes the Spirit of God To comfort us in our restraints under the wickeds Rod 25. God sometime visits Prisons more than Lordly Palaces . He often knocketh at our door , when he their houses miss . 26. The truth and life of heav'nly things , lists up our hearts on high , And carries us on Eagles wings , beyond carnality . 27. It takes away those clogs that hold the hearts of other men , And makes us lively strong and bold thus to oppose their sin . 28. By which means God doth frusturate , that which our foes expect ; Namely our turning the Postate , like those of Judas sect . 29. Here comes to our rememberance , the troubles good men had ; Of old , and for our furtherance , their joys , when they were sad . 30. To them that here for evil lie , the place is comfortless , But not to me , because that I , lie here for righteousness . 31. The Truth and I , were both here cast together , and we do Lie arm in arm , and so hold fast , each other ; This is true . 32. This Goal to us , is as a Hill , from whence we plainly see Beyond this World ; and take our fill , of things that lasting be . 33. From hence we see the emptiness , of all this World contains ; And here we feel the blessedness , that for us yet remains . 34. Here we can see how all men play their parts , as on a Stage : How good men suffer for God's way , and bad men at them rage . 35. Here we can see , who holds that ground , which they in Scripture find ; Here we see also , who turns round , like Weathercocks with ' Wind. 36. We can also from hence behold how seeming Friends appear But Hypocrites , as we are told in Scripture every where . 37. When we did walk at liberty , we were deceiv'd by them , Who we , from hence , do clearly see are vile deceitful men . 38. These Policitians that profest for base and worldly ends , Do now appear to us at best but Machivilian friends . 39. Though men do say , we do disgrace our selves by lying here , Among the Rogues , yet Christ our face from all such filth will clear . 40. We know there 's neither flout nor frown that we now for him bear But will add to our heavenly Crown , when he comes in the air . 41. When he our righteousness forth brings bright shining as the day , And wipeth off those slandrous things , that scorners on us lay . 42. We sell our earthly happiness for heavenly house and home ; We leave this world because 't is less , and worse than that to come . 43. We change our drossie Dust for Gold , from Death to Life we fly : We let go Shadows , and take hold of Immortality . 44. We trade for that which lasting is , and nothing for it give ; But that which is already his ; by whom we breath and live . 45. That liberty we lose for him , sickness might take away : Our goods might also , for our sin , by Fire or Theeves decay . 46. Again , we see what Glory t is , freely to bear our Cross For him , who for us took up his , when he our Servant was . 47. I am most free , that men should see a hole cut through mine ear ; If others will ascertain me , they 'l hang a Jewel there . 48. Just thus it is , we suffer here for him a little pain . Who , when he doth again appear , will with him let us raign . 49. If all must either die for sin , a death that 's natural ; Or else for Christ , 't is best with him , who for the last doth fall . 50. Who now dare say , we throw away our goods or liberty , When God's most holy Word doth say , we gain thus much thereby . 51. Hark yet again , you carnal men , and hear what I shall say , In your own dialect , and then I 'l you no longer stay . 52. You talk sometimes of valour much , and count such bravely man'd , That will not stick to have a tu●ch with any in the land . 53. If these be worth commending , then , that vainly shew their might ; How dare you blame those holy men that in God's quarrel fight ? 54. Though you dare crack a cowards crown , or quarrel for a pin ; You dare not on the wicked frown , nor speak against their sin . 55. For all your spirits are so stout , for matters that are vain : Yet sin besets you round about , you are in Satan's chain . 56. You dare not for the truth engage , you quake at prisonment ; You dare not make the Tree your stage for Christ that King potent . 57. Know then true valour there doth dwell , where men engage for God. Against the Devil , Death and Hell , and bear the wickeds rod , 58. These be the men that God doth count of high and noble mind ; These be the men that do surmount what you in nature find . 59. First , they do conquer their own hearts , all worldly fears , and then , Also the Devils firy darts , and persecuting men . 60. They conquer when they thus do fall . they kill when they do die : They overcome then most of all , and get the victory . 61. The worldling understands not this , 't is clear out of his sight : Therefore he counts this world his bliss , and doth our glory slight . 62. The Lubber knows not how to spring the nimble Footmans stage ; Neither can Owls , or Jack-daws sing , if they were in the Cage . 63 The Swine doth not the Pearls regard , but them doth slight for Graines , Though the wise Merchant labours hard for them with greatest paines . 64 Consider man , what I have said , and judge of things aright ; When all mens Cards are fully plaid , whose will abide the light ? 65 Will those , who have us hither cast ? or they who do us scorn ? Or those who do our houses wast ? or us , who this have born ? 66. And let us count those things the best , that best will prove at last ; And count such men the only blest , that do such things hold fast . 67. And what though they , us dear do cost , yet let us buy them so ; We shall not count our labour lost , when we see others woe . 68. And let Saints be no longer blam'd , by Carnal Policy ; But let the wicked be asham'd , of their Malignity . FINIS . Notes, typically marginal, from the original text Notes for div A30128-e790 The Duty of Husbands to believing Wives . Christ laid out his life for his Church ; covereth her infirmities ; communicates to her his Wisdom , protecteth her , and helpeth he in her imployments in this world : and so ought men to do for their Wives . The duty of Husbands to unbelieving Wives . The fruitless Professor must meet with disappointments . 
A30118	----	The acceptable sacrifice, or, The excellency of a broken heart shewing the nature, signs and proper effects of a contrite spirit / being the last works of that eminent preacher and faithful minister of Jesus Christ, Mr. John Bunyan of Bedford ; with a preface ... by a eminent minister of the Gospel in London. Bunyan, John, 1628-1688. 1689 Approx. 206 KB of XML-encoded text transcribed from 135 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A30118 Wing B5480 ESTC R4996 12085612 ocm 12085612 53735 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A30118) Transcribed from: (Early English Books Online ; image set 53735) Images scanned from microfilm: (Early English books, 1641-1700 ; 57:2) The acceptable sacrifice, or, The excellency of a broken heart shewing the nature, signs and proper effects of a contrite spirit / being the last works of that eminent preacher and faithful minister of Jesus Christ, Mr. John Bunyan of Bedford ; with a preface ... by a eminent minister of the Gospel in London. Bunyan, John, 1628-1688. [24], 228 p. Printed for and are to be sold by George Larkin ..., London : 1689. Preface signed: George Cokayn. Reproduction of original in British Library. Imperfect: Parts of t.p. illegible. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Repentance. 2005-02 TCP Assigned for keying and markup 2005-03 Apex CoVantage Keyed and coded from ProQuest page images 2005-04 Melanie Sanders Sampled and proofread 2005-04 Melanie Sanders Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion The Acceptable Sacrifice : OR THE EXCELLENCY OF A Broken Heart : SHEWING THE Nature , Signs and Proper Effects OF A CONTRITE SPIRIT . BEING The LAST WORKS of that Eminent Preacher , and Faithful Minister of Jesus Christ , Mr. JOHN BUNYAN of Bedford . With a Preface pre●●x●● thereunto , by a● Eminent Minister of the ●●●pel in LONDON . LONDON , Printed for , and are to be Sold by George L●●ki● at the Two Swans without Bishopsgates . 1689. Price Bound One Shilling . A PREFACE TO THE READER . THE Author of the ensuing Discourse ( Now with God , reaping the Fruit of all his Labour , Diligence and Success in his Masters Service ) did experience in himself ( through the Grace of God ) the Nature , Excellency and Comfort of a truly Broken , and Contrite Spirit . So that what is here written , is but a Transcript out of his own Heart : For God ( who had much work for him to do ) was still Hewing and Hammering him by his Word , and sometimes also by more than ordinary Temptations and Desertions : The Design , and also the Issue thereof , through Gods Goodness , was the humbling and keeping of him Low in his own Eyes . The truth is , ( as himself sometimes acknowledged ) he always needed the Thorn in the Flesh , and God in mercy sent it him , least under his Extraordinary Circumstances , he should be exalted above measure : which perhaps was the evil that did more easily beset him , than any other . But the Lord was pleased to over-rule it to work for his Good , and to keep him in that Broken Frame which is so acceptable unto him , and concerning which it is said , That he healeth the Broken in Heart , and bindeth up their wounds , Psal. 147. 3. And indeed it is a most necessary qualification that should always be found in the Disciples of Christ , who are most eminent , and as Stars of the first Magnitude in the Firmament of the Church : Disciples in the highest form of Profession need to be thus qualified in the exercise of every Grace , and the performance of every Duty : It is that which God doth principally , and more especially look after , in all our Approaches , and Accesses to him . It is to him that God will look , and with him God will dwell , who is poor , and of a Contrite Spirit , Isa. 57. 15. and 66. 2. And the reason why God will manifest so much respect to one so qualified , is , because he carries it so becomingly towards him : He comes and lies at Feet , and discovers a quickness of sence , and apprehensiveness of whatever may be dishonourable and distasteful to God , Psal. 38. 4. And if the Lord doth at any time but shake his Rod over him , he comes trembling , and kisses the Rod , and says , It is the Lord , let him do what seemeth him Good , 1 Sam. 3. 18. He is sensible he hath sinned and gone astray like a lost Sheep , and therefore will justifie God in his severest Proceedings against him . This broken heart is also apliable , and flexible Heart , and prepared to receive whatsoever impressions God shall make upon it , and is ready to be moulded into any frame that shall best please the Lord. He says with Samuel , Speak , Lord , for thy Servant heareth , 1 Sam. 3. 10. And with David , When thou sayedst , Seek ye my Face ; my heart said unto thee , Thy Face , Lord , will I seek : Psal. 27. 8. And so with Paul , who tremblingly said , Lord , what wilt thou have me to do ? Acts 9. 6. Now therefore surely such a Heart as this is must needs be very delightful to God : He says to us , My Son , give me thy Heart , Prov. 23. 16. But doubtless he means there a Broken Heart : An unbroken Heart we may keep to our selves ; it is the Broken Heart which God will have us to give to him . For indeed it is all the amends that the best of us are capable of making , for all the injury we have done to God , in sinning against him : We are not able to give better satisfaction for breaking God's Laws , then by breaking our own Hearts ; this is all that we can do of that kind , for the Blood of Christ only must give the due and full satisfaction to the Justice of God for what Provocations we are at any time guilty of : But all that we can do , is to accompany the acknowledgments we make of miscarriages with a broken and Contrite Spirit . Therefore we find that when David had committed those two foul sins of Adultery and Murder , against God , he saw that all his Sacrifices signified nothing to the expiating of his Guilt ; therefore he brings to God a Broken Heart , which carried in it the best expression of indignation against himself , as of the highest respect he could shew to God , 2 Cor. 7. 11. The day in which we live , and the present circumstances which the People of God , and these Nations are under , do loudly proclaim a very great necessity of being in this broken and tender frame : For who can foresee what will be the issue of these violent Fermentations that are amongst us ? Who knows what will become of the Ark of God ? Therefore it is a seasonable duty , with old Eli , to sit trembling for it . Do we not also hear the sound of the Trumpet , the Alarm of Wars ; and ought we not with the Prophet , cry out , My Bowels , My Bowels ! I am pained at my very heart ; my heart maketh a noise in me , I cannot hold my Peace , &c. Jer. 4. 19. Thus was that Holy Man affected with the consideration of what might befall Jerusalem , the Temple and Ordinances of God , &c. as the consequence of the present dark Dispensations they were under : Will not a humble posture best become us when we have humbling Providences in prospect ? Mercy and Judgment seem to be strugling in the same Womb of Providence ; and which will come first out , we know not : But neither of them 〈◊〉 we comfortably meet ; but with a broken and contrite Spirit . If Judgment comes , Josiah's posture of Tenderness will be the best we can be found in ; and also to say with David , My flesh trembleth for fear of thee , and I am afraid of thy Judgments , Psal. 119. 120. It is very sad when God smites , and we are not grieved ; which the Prophet complains of , Thou hast stricken them , but they have not grieved , &c. They have made their Faces harder than Rock , they have refused to return , Jer 5. 3. But such as know the power of his Anger , will have a deep awe of God upon their Hearts , and observing him in all his Motions , will have the greatest apprehensions of his Displeasure . So that when he is coming forth in any terrible Dispensation , they will according to their duty prepare to meet him with a humbled and broken heart . But if he should appear to us in his Goodness , and further lengthen out the day of our Peace and Liberty , yet still the Contrite Frame will be most seasonable ; then will be a proper time , with Job , to abhor our selves in dust and ashes : Job 42. 6. And to say with David , Who are we , that thou hast brought us 〈…〉 to ! 2 Sam. 7. 18. But we must still know that this broken tender Heart is not a Plant that grows in our own Soil , but is the peculiar gift of God himself . He that made the Heart , must break the heart : We may be under heart-breaking Providences , and yet the heart remain altogether unbroken ; as it was with Pharach ; whose heart , though it was under the Hammers of ten terrible Judgments , immediately succeeding one another , yet continued hardened against God. The Heart of Man is harder than Hardness it self , till God softneth and breaks it ; Men move not , they relent not , let God thunder never so terribly ; let God in the greatest earnest cast abroad his Firebrands , Arrows , and Death , in the most dreadful representations of Wrath and Judgment , yet still man trembles not , nor is any more astonished than if in all this God were but in jest , till he comes and falls to work vvith him , and forces him to cry out , What have I done ? What shall I do ? Therefore let us have recourse to him , vvho as he gives the new heart , so also therevvith the broken heart . And let mens hearts be never so hard , if God comes once to deal effectually vvith them , they shall become mollified and tender ; as it vvas vvith those hardned Jews , vvho by vvicked and cruel hands murdered the Lord of Life ; though they stouted it out a great vvhile , yet hovv suddenly , vvhen God brought them under the Hammer of his Word and Spirit , in Peter's powerful Ministry , vvere they broken , and being pricked in their hearts cryed out , Men and Brethren what shall we do ? Acts 2. 37. And the like instance vve have in the Jailor , vvho vvas a most barbarous hard hearted vvretch ; yet vvhen God came to deal vvith him , he Was soon tamed , and his heart became exceeding soft and tender , Act. 16. 29 , 30. Men may speak long enough , and the heart not at all be moved ; but , The voice of the Lord is powerful ; the voice of the Lord is full of Majesty , and breaketh the Rocks and Cedars : He turns the Rock into a standing Water , the Flint into a Fountain of Waters . And this is a Glorious work indeed , that Hearts of Stone should be disolved and melted into waters of Godly Sorrow , working Repentance not to be Repented of , 2 Cor. 7. 10. When God speaks Effectually , the stoutest Heart must melt and yield ; Wait upon God then for the Softning thy Heart , and avoid whatsoever may be a means of Hardening it ; as the Apostle cautions the Hebrews , Take heed , least ye be Hardened through the deceitfulness of Sin. Heb. 3. 1● . Sin is Deceitful , and will Harden all those that indulge it ; the more Tender any man is to his Lust , the more will he be Hardened by it . There is a native Hardness in every mans Heart ; and though it may be softned by Gospel means , yet if those means be afterwards neglected , the Heart will fall to its Native Hardness again ; as it is with the Wax and the Clay . Therefore how much doth it behoove us to keep close to God , in the use of all Gospel means , whereby our Hearts being once softened , may be alwayes kept so ? Which is best done by Repeating the use of those means which were at first blessed for the Softning of them . The following Treatise may be of great use to the People of God ( through his Blessing accompanying it ) to keep their hearts Tender and Broken , when so many after their hardness , and impenitent heart , are treasuring up Wrath , against the day of Wrath. Rom. 2. 5. O let none who peruse this Book , herd with that generation of Hardened Ones , but be a companion of all those that mourn in Zion , and whose hearts are Broken for their own , the Churches , and the Nations Provocations ; who indeed are the only likely ones that will stand in the gap to divert Judgments . When Shishack King of Egypt with a great Host came up against Judah , and having taken their Frontier fenced Cities , they sat down before Jerusalem , which put them all under a great Consternation ; but the King and Princes upon this , humble themselves ; the Lord sends a Gracious Message to them by Shemajah the Prophet , the import whereof was , That because they humbled themselves , the Lord would not destroy them , nor pour out his Wrath upon them by the hand of Shishak , 2 Chr. 12. 5 , 6 , 7. The greater the Party is of Mourning Christians , the more hope we have that the Storm impending , may be blown over , and the Blessings enjoyed may yet be continued : As long as there is a Sighing Party , we may hope to be yet Preserved ; at least such will have the Mark set upon them selves , which shall distinguish them from those whom the Slaughtermen shall receive Commission to destroy . Ezek. 9. 4. But I shall not further enlarge the Porch , as designing to make way for the Readers Entrance into the House , where I doubt not but he will be pleased with the Furniture and Provision he finds in it . And I shall only further assure him , that this whole Book was not only prepared for , but also put unto the Press by the Author himself , whom the Lord was pleased to Remove ( to the great Loss , and unexpressible Grief of many precious Souls ) before the sheets could be all wrought off . And now , as I hinted in the beginning , that what was Transcribed out of the Author's heart , into the Book , may be Transcribed out of the Book , into the hearts of all who shall Peruse it , is the Desire and Prayer of Sept. 21. 1699. A Lover and Honourer of all Saints as such , George Cokayn . THE Acceptable Sacrifice : OR , THE EXCELLENCY OF A BROKEN HEART . Psal. 51. 17. ●he Sacrifices of God , are a Broken Spirit : A Broken and a Contrite Heart O God thou wilt not despise . THis Psalm , is David's Penitential Psalm ; It may be be fitly so called , because it is a Psalm ●y which is manifest , the Un●eigned Sorrow which he had for his horrible Sin , in 〈◊〉 of Bethsheba , and slaying Uriah her Husband : A Relation at large , of which you have in the 11th and 12th of the Second of Samuel . Many workings of Heart , as this Psalm sheweth , this poor man had , so soon as Conviction did fall upon his Spirit ; one while he cries for Mercy , then he confesses his heinous Offences , then he bewails the depravity of his Nature ; sometimes he cries out , to be Washed and Sanctified , and then again , he is affraid that God will cast him away from his Presence , and take his Holy Spirit utterly from him : And thus he goes on till he comes to the Text , and there he stayeth his mind , finding in himself that Heart and Spirit which God did not dislike : The Sacrifices of God , says he , are a broken Spirit ; as if he should say , I thank God I have that ▪ A Broken and a Contrite Heart , saith he , O God thou wilt not despise . as if he should say , I thank God I have that . The Words consist of Two Parts . 1. An Assertion . 2. A Demonstration of that Assertion . The Assertion is this , The Sacrifices of God are a broken Spirit . The Demonstration is this , Because a Broken and a Contrite Heart God will not despise . In the Assertion , we have Two Things present themselves to our Consideration . 1. That a Broken Spirit is to God a Sacrifice . 2. That it is to God , as that which answereth to , or goeth beyond ALL Sacrifices : The Sacrifices of God are a broken Spirit . The demonstration of this is plain , for that Heart , God will not despise it ; A Broken and a Contrite Heart , O God thou wilt not despise . Whence I draw this Conclusion : That a Spirit rightly broken , an Heart truly Contrite , is to God an Excellent thing . That is , a thing that goeth beyond all External Duties whatever ; for that is intended by this saying , The Sacrifices , because it answereth to all Sacrifices which we can offer to God ; yea , it serveth in the room of all : All our Sacrifices , without this , are nothing , this alone is all . There are four things that are very acceptable to God. The First is , The Sacrifice of the Body of Christ for our Sins , of this you read Heb. 10. For there you have it preferred to all burnt Offerings and Sacrifices ; 't is this that pleaseth God , 't is this that Sanctifieth and so setteth the People acceptable in the sight of God. Secondly , Unseigned love O God , is counted better then all Sacrifices , or external parts of Worship : And to love the Lord thy God with all the heart , with all the understanding , and with all the Soul , and with all the strength , and to love his Neighbour as himself , is better then all whole burnt-Offerings and Sacrifices : Mar 12. 33. Thirdly , To walk Holily , and Humbly , and Obediently towards and before God , is another : Mich. 6. 6 , 7 , 8. Hath the Lord as great delight in burnt-Offerings and Sacrifices , as in obeying the voice of the Lord ? Behold , to Obey is better then Sacrifice ; and to Hearken , the● the fat of Rams . 1 Sam. 15. 22. Fourthly , And this in our Text is the Fourth , The Sacrifices of God are a broken Spirit : A broken and a contrite heart , O God , thou wilt not despise . But note by the way , that this Broken , this Broken and Contrite Heart , is thus excellent only to God : O God , saith he , THOU wilt not despise it : by which is implyed , the World have not this esteem or respect for such a heart , or for one that is of a broken and a contrite Spirit : No , no , a Man , a VVoman , that is blessed with a Broken Heart , is so far off from getting , by that , esteem with the VVorld , that they are but burdens , and trouble Houses where-ever they are or go : Such People carry with them , Molestation and Disquietment ; they are in Carnal Families , as David was to the King of Gath , Troublers of the House . 1 Sam. 21. Their Sighs , their Tears , their day and night Groans , their Cries and Prayers and Solitary Carriages , puts all the Carnal Family out of Order : Hence you have them brow-beaten by some , contemned by others ; ye , and their company fled from and diserted by others : But mark the Text , A broken and a contrite heart , O GOD thou wilt not despise , but rather accept ; for not to despise , is with God to esteem and set a high price upon . But we will demonstrate by several particulars , that a Broken Spirit , a Spirit RIGHTLY Broken , an Heart TRULY Contrite , is to God an Excellent thing . First , This is evident from the Comparison , Thou desirest not Sacrifice , else would I give it ; thou delightest not in burnt-Offerings : The Sacrifices of God , are a broken Spirit , &c. Mark , He rejecteth Sacrifices , Offerings and Sacrifices : that is , all Levitical Ceremonies under the Law , and all External Performances under the Gospel ; but accepteth a Broken Heart : It is therefore manifest by this , were there nothing else to be said , that proves , that a heart rightly Broken a heart truly Contrite , is to God an Excellent thing ; for as you see , such a heart is set before all Sacrifice , and yet they were the Ordinances of God , and things that he commanded : but lo , a Broken Spirit is above them all , a Contrite Heart goes beyond them , yea beyond them , when put all together ▪ Thou wilt not have the one , thou wilt not despise the other ; O Brethren ! A Broken and a Contrite Heart is an Excellent thing . Have I said a Broken Heart , a Broken and a Contrite Heart is esteemed above all Sacrifices . I will add ▪ Secondly , It is of greater esteem with God , then is either Heaven or Earth , and that 's more then to be set before External Duties . Thus saith the Lord , Heaven is my Throne , and the Earth is my Footstool , where is the house that ye build me , or where is the place of my rest ? for all these things hath mine hands made , and all these things have been , saith the Lord ; But to this man will I look , even to him that is poor and and of a contrite Spirit , and trembleth at my word : Isa. 66. 1 , 2. Mark , God saith , He hath made all these things , but he doth not say , that he will look to them , that is , take complacency and delight in them ; No , there is that wanting in all that he hath made , that should take-up and delight h●r heart . But now , let a Broken-hearted Sinner come before him , yea , he ranges the world through , out to find out such an one , and and having found him , To this man , saith he , will I look : I say again , that such a man to him , is of more value then is either Heaven or Earth ; They , saith he , shall wax old , they shall perish and vanish away , but this man he continues , he , as is presented to us in another place , under another character , he shall abide for ever . Heb. 1. 10 , 11 , 12. 1 John 2. 17. To this man will I look , with this man will I be delighted ; for so to look , doth sometimes signifie : Thou hast ravished my heart , my Sister , my Spouse , saith Christ to his humble hearted , thou hast ravished my heart with one of thine Eyes , ( while it is as a Conduit to let the rivers out of thy broken heart ) I am taken saith he , with one chain of thy Neck , Song 4. 9. Here you see he looks and is ravisht , he looks and is taken , as it saith in another place , The King is held in the Galleries , Song 7. 5. That is , is taken with his Beloved , with the Doves Eyes of his Beloved , Chap 1. 15. with the contrite spirit of his People . But it is not thus reported of him with respect to heaven or earth , them he sets more lightly by ; Them he reserves unto Fire against the day of Judgment , and P●rdation of Ungodly Men , 2 Pet. 3. 7. But the Broken in Heart are his Beloved , his Jewels . Wherefore what I have said as to this , must go for the Truth of God , to wit , That a broken hearted Sinner , a Sinner with a Contrite Spirit , is of more esteem with God , then is either heaven or earth : He saith , He hath made them , but he doth not say , He will look to them ; He saith , They are his Throne and Footstool ; but he doth not say , They have taken or ravisht his heart ; No , 't is those that are of a Contrite Spirit do this . But there is yet more in the words , To this man will I look ; that is , For this man will I care , about this man will I camp , I will put this man under my Protection ; for so to look to one , doth sometimes signifie ; and I take the meaning in this place to be such . Prov , 27. 23. Jer. 39. 12. Chap. 40. 4. The Lord upholdeth all that fall , and raiseth up all that are bowed down . ( Psalm 145. 14. ) And the Broken Hearted are of this number , wherefore he careth for , campeth about , and hath set his Eyes upon such an one for good . This therefore is a second demonstration to prove , That the man that hath his Spirit rightly broken , his Heart truly Contrite , is of great esteem with God. Thirdly , Yet further , God doth not only prefer such an one , as ▪ has been said , before heaven and earth , but He loveth , He desireth to have that man for an Intimate , for a Companion ; He must dwell , He must Co-habit with him that is of a Broken Heart , with such as are of a Contrite Spirit . For thus saith the high and lofty one , that inhabiteth Eternity , whose name is Holy , I dwell in the high and holy place , with him also that is of a contrite and humble Spirit , &c. Isa. 57. 15. Behold here , both the Majesty and Condescention of the high and lofty One ; His Majesty , in that he is high , and the inhabiter of Eternity ; I am the high and lofty One , saith he , I inhabit Eternity : Verily this consideration is enough to make the broken hearted man creep into a Mouse-hole to hide himself from such a Majesty : But behold his Heart , his condescending Mind : I am for dwelling also with him that hath a broken heart , with him that is of a contrite Spirit : That 's the man that I would converse with , that 's the man with whom I will Co-habit ; that is He , saith God. I will choose for my Companion : For to desire to dwell with one , supposeth all these things ; and verily , of all the men in the world , none have acquaintance with God , none understand what Communion with him , and what his teachings mean , but such as are of a Broken and Contrite Heart ; He is nigh to them that are of a broken Spirit : Psalm 34. 18. These are they intended in the 14 Psalm , where 't is said , The Lord looked down from Heaven , to see if any did understand and seek God , that he might find some body in the world with whom he might converse ; for indeed there is none else that either understand , or that can tend to hearken to him . God , as I may say , is forced to break mens Hearts , before he can make them willing to cry to him , or be willing that he should have any concerns with them ; the rest , shut their Eyes , stop their Ears , withdraw their Hearts , or say unto God , Be gon : Job 21. But now the broken in heart can tend it , he has leasure , yea , leasure and will , and understanding , and all ; and therefore he is a fit man to have to do with God There is room also in this mans House , in this mans Heart , in this mans Spirit , for God to dwell , for God to walk , for God to set up a Kingdom . Here therefore is suitableness , Can two walk together , saith God , except they are agreed ? Amos 33. The Broken Hearted desireth Gods Company , when wilt thou come unto me , saith he ? The Broken Hearted loveth to hear God speak and talk to him , Here is a suitableness , Cause me , saith he , to hear Joy and Gladness , that the Bones which thou hast broken may rejoyce : Psal. 51. 8. But here lies the glory , In that the high and lofty One , the God that inhabiteth Eternity , and that has a High and Holy Place for his Habitation ; should choose to dwell with , and to be a companion of the Broken in Heart , and of them that are of a Contrite Spirit : yea , and here also is great comfort for such . Fourthly , God doth not only prefer such a heart before all Sacrifices , nor esteem such a man above heaven and earth , nor yet only desire to be of his acquaintance , but he reserveth for him his chief comforts , his Heart Reviving , and Soul-Cherishing Cordials . I dwell saith he , with such , to revive them , and to support and comfort them , to revive the spirit of the Humble , and to revive the heart of the Conirite Ones : Isa. 57. 15. The broken hearted man , is a fainting man ; he has his qualms , his sinking fits , he oftimes dies away with pain and fear ; he must be stayed with Flaggons , and comforted with Apples , or else he can't tell what to do : He pines , he pines away in his Iniquity ; nor can any thing keep him alive and make him well , but the Comforts and Cordials of Almighty God : Wherefore with such an one God will dwell , to revive the Heart , to revive the Spirit : To revive the spirit of the humble , and to revive the heart of the contrite ones : Ezek. 33. 10 , 11. God has Cordials , but they are to comfort them that are cast down ; 2 Cor. 7. 6. And such are the Broken Hearted : As for them that are whole , they need not the Physitian : Mark 1. 17. They are the broken in Spirit , that stand in need of Cordials : Physitians are men of no esteem , but with them that feel their Sickness ; and this is one Reason , why God is so little accounted of in the World , even because they have not been made sick by the wounding stroke of God. But now when a mau is wounded , has his Bones broken , or is made sick , and laid at the Graves mouth ; Who is of that esteem with him , as is an able Physitian ? VVhat is so much desired , as is the Cordials , Comfots and sutable Supplies of the skilful Physician in those matters : And thus it is with the Broken Hearted ; he needs , and God has prepared for him plenty of the Comforts and Cordials of Heaven , to succour and releive his sinking Soul. Wherefore such a one , lieth under all the Promises , that have Succour in them , and Consolation for men , Sick and Disponding under the sense of Sin and the heavy wrath of God : And they , says God , shall be refreshed and revived with them . Yea , They are designed for them , he hath therefore Broken their Hearts , he hath therefore wounded their Spirits ; that he might make them apt to relish his reviving Cordials , that he might minister to them his reviving Comforts . For indeed , so soon as he hath Broken ; His Bowels yearn , and his Compassions roul up and down within him , and will not suffer him to abide Afflicting : Ephraim was one of these ; but so so on as God had smitten him , behold his heart , how it works toward him ; Is Ephraim , saith he , my dear Son ? that is , he is so ; Is he a pleasant Child ? that is , he is so ; for since I spake against him , I do earnestly remember him still , therefore my bowels are troubled for him , I will surely have Mercy upon him , saith the Lord God : Jer. 31. 18 , 19 , 20. This therefore is another demonstration . Fifthly , As God prefers such a Heart , and esteems the man that has it , above Heaven and Earth ; as he covets Intimacy with such an one , and prepares for him his Cordials : So when he sent his Son JESUS into the world to be a Saviour ; He gave him in special , a charge to take care of such ; yea , that was one of the main reasons he sent him down from Heaven , Anointed for his work on Earth . The Spirit of the Lord God is upon me , saith he , because he hath Anointed me to Preach the Gospel to the Poor , he hath sent me to bind up the Broken Hearted , &c. Isa. 61. 1. Now that this is meant of Christ , is confirmed by his own Lips ; for in the days of his Flesh , he takes this Book in his hand , when he was in the Sinagogue at Nazareth , and read this very place unto the People , and then tells them , That that very day , that Scripture was fulfilled in their Ears : Luke 4. 16. 17. 18. But see , These are the Souls whose welfare is contrived in the Heavens : God consulted their Salvation , their Deliverance , their Health , before his Son came down from thence . Doth not therefore this demonstrate , That a Broken Hearted Man , that a Man of a Contrite Spirit , is of great esteem with God. I have often wondred at David , that he should give Joab and the men of War a charge , that they take heed that they carry it tenderly to that young Rebel Absalom his Son , 2. Sam. 18. 5. But that God , the High God , the God against whom we have Sinned ; should so soon as he has smitten , give his Son a Command , a Charge , a Commission , to take care of , to bind up and heal the broken in heart ; this is that which can never be sufficienty admired , or wondred at , by Men or Angels . And as this was his Commission , so he acted ; as is evidently set forth , by the parable of the Man who fell among Thieves : He went to him , poured into his wounds Wine and Oyle ; He bound him up , took him , set him upon his own Beast , had him to an Inn , gave the Host a charge to look well to him , with money in hand , and a promise at his return , to recompence him in what further he should be expensive while he was under his care . Luke 10. 30. 31 , 32 , 33 , 34 , 35. Behold therefore the care of God which he has for the Broken in Heart ; He has given a charge to Christ his Son , to look well to them , and to bind up and heal their wounds : Behold also the faithfulness of Christ , who doth not hide , but read this Commission as soon as he entreth upon his Ministery , and also falls into the practical part thereof : He healeth the Broken in Heart and bindeth up his wounds : Psalm 147. 3. And behold again into whose care , a broken heart and a contrite Spirit , hath put this poor creature ; He is under the care of God , the care and cure of Christ : If a man was sure that his disease , had put him under the special care of the King and the Queen , yet could he not be sure of Life , he might Dye under their Soveraign hands . Ay , but here is a man in the favour of God , and under the hand of Christ to be healed ; under whose hand , none yet ever died for want of skill and power in him to save their Life : wherefore this man must live , Christ has in Commission not only to bind up his Wounds , but to heal him ; He has of himself so expounded it in reading his Commission : Wherefore he that has his heart broken , and that is of a contrite Spirit ; must not only be taken in hand , but healed ; Healed of his Pain , Grief , Sorrow , Sin and Fears of Death and Hell-Fire : Wherefore he adds , That he must give unto such , Beauty for Ashes , the Oyle of Joy for Mourning , the Garment of Praise for the spirit of Heaviness , and must Comfort all that Mourn : Isa. 61. 2. 3. This I say , he has in the Commission , the Broken Hearted are put into his hand , and he has said himself he will heal him : Hence he says of that same man. I have seen his ways and will heal him ; I will lead him also , and restore comforts unto him , and to his mourners ; and I will heal him , Isa. 57. the 15 , 16 , 17 , 18 , 19 verses . And this is a fifth demonstration . Sixthly , As God prefers such a Heart , and so esteems the man that has it , as he desires his Company , has provided for him his Cordials , and given a charge 〈◊〉 Christ to heal him : so he has promised in conclusion , to Save him . He Saveth such as be of a contrite Spirit ; or as the mar●nt has it , that be Contrite of spirit , Psal. 34. 18. And this is the conclusion of ●l ; For to Save a man , is the and of all special Meroy . 〈…〉 ●veth such as be of 〈◊〉 Contrite ●irit . To Save , is to Forgive ; for without forgiveness of Sins , we cannot be Saved . To Save , is to Preserve one in this miserable World ; and to deliver one from all those Devils , Temptations , Snares and Destructions that would , were we not kept , were we not preserved of God , Destroy us Body and Soul for ever . To Save , is to bring a man Body and Soul to Glory ; and to give him an Eternal Mansion . House in Heaven , that he may dwell in the presence of this good God , and the Lord Jesus , and to sing to them the Songs of his Redemption for ever and ever . This it is to be Saved , nor can any thing less than this , compleat the Salvation of the Sinner . Now this is to be the Lot of him tha● is of a Broken Heart ; and the End that God will make with him that is of a Contrite Spirit He saveth such as be Contrite of Spirit : He saveth such ; this is Excellent . But , Do the Broken in Heart believe this ? Can they imagine , that this is to be the End that God has designed them to , and that he intended to make with them in the day in which he began to break their Hearts ? No , no , they alas , think the quite contrary ! They are afraid that this is but the beginning of Death , and a token , that they shall never see the face of God with Comfort , either in this World , or that which is to come . Hence they cry , Cast me not away from thy Presence ; or , Now I am free among the Dead , whom God remembers no more , Psal. 51. 11. Psal. 88. 4 , 5. For indeed , there goes to the breaking of the Heart , a visible Appearance of the Wrath of God , and a Home-charge from Heaven of the guilt of Sin to the Conscience . This to reason , is very dreadful ; for it cuts the Soul down to the ground . For a wounded Spirit none can bear , Prov. 18. 14. It seems also now to this Man , that this is but the beginning of Hell ; but as it were , the first step down to the Pit ; when alas ! All these are but the beginnings of Love , and but that which makes way for Life . The Lord kills before he makes alive , he wounds before his Hands make whole . Yea , he does the one , in Order to , or because he would do the other ; he wounds , because his Purpose is to heal . He maketh sore , and bindeth up : He woundeth , and his Hands make whole ; Deut. 32. 39. 1 Sam. 2. 6. Job 5. 18. His design , I say , is the Salvation of the Soul. He scourgeth , he breaketh the Heart of every Son whom he receiveth , and Wo be to him whose Heart God breaketh not . And thus have I proved , what at first I asserted ; namely , That a Spirit rightly Broken , an Heart truly Contrite , is to God an Excellent Thing . A Broken and a Contrite Heart , O God , thou wilt not despise . For thus say I , 1. This is Evident , for that it is better than Sacrifices ; than all Sacrifice . 2. The Man that has it , is of more esteem with God than Heaven and Earth . 3. God coveteth such a Man , for his Intimate and House-Companion . 4. He Reserveth for them his Cordials , and spiritual Comforts . 5. He has given his Son à charge , a Commandment , to take Care that the Broken hearted be healed , and he is resolved to heal them . 6. And concluded , that the Broken hearted , and they that are of a Contrite Spirit , shall be saved , that is , Possest of the Heavens . I come now in Order , to shew you , what a Broken Heart , and what a Contrite Spirit is . This must be done , because in the Discovery of this , lies both the Comfort of them that have it , and the Conviction of them that have it not . Now , that I may do this the better , I must propound , and speak to these four Things . 1. I must shew you , what an one that Heart is , that is not Broken , that is not Contrite . 2. I must shew you how , or , with what the Heart is Broken and made Contrite . 3. Shew you , how , and what it is , when Broken , and made Contrite . And , 4. I shall last of all , give you some Sign● of a Broken and Contrite Heart . For the first of these , to wit , What an one that Heart is , that is not a Broken , that is not a Contrite Heart . 1. The Heart before . ●is broken , is Hard , and Stubborn , and Obstinate against God , and the Salvation of the Soul , Zach. 7. 12. Deut. 2 30. Chap. 9. 27. 2. 'T is an Heart full of Evil Imaginations and Darkness , Gen. 8. 12. Rom. 1. 21. 3. 'T is a Heart Deceitful , and subject to be deceived , especially about the things of an Eternal Concernment , Isa. 44 ▪ 20. Deut. 11. 16. 4. 'T is an Heart , that rather gathereth Iniquity and Vanity to it self , than any thing that is good for the Soul , Psal. 41. 6. Psal. 94. 11. 5. 'T is an Unbelieving Heart , and one that will turn away from God to Sin , Heb. 3. 12. Deut. 17. 17. 6. 'T is an Heart , not prepared for God , being Uncircumcised , not for the Reception of his holy Word , 2 Chron. 12. 14. Psal. 78. 8. Acts 7. 51. 7. 'T is an Heart not Single , but Double : 'T will pretend to serve God , but will withall , lean to the Devil and Sin , Psal. 12. 2. Ezek. 33. 31. 8. 'T is an Heart Proud and Stout ; it loves not to be Controuled , though the Controuler be God himself , Psal. 101. 5. Prov. 16. 5. Mal. 3. 9. 'T is an Heart that wil give Place to Satan , but will Resist the Holy Ghost , Act. 5. 3. Chap. 7. 51. 10. In a Word , 'T is deceitful above all things , and desperately Wicked : So wicked , that none can know it , Jer. 17. 9. That the Heart before it is broken is such , and worse than I have described it to be , is sufficiently seen by the whole course of the World. Where is the man , ( whose Heart has not been Broken , and whose Spirit is not Contrite ) that according to the Word of God , deals honestly with his own Soul ? It is one Character of a right Heart , that it is sound in God's Statutes , and honest , Psal. 119. 80. Luke 8. 15. Now , an honest Heart will not put off it self , nor be put off with that , which will not go for current Money with the Merchant ; I mean , with that which will not go for saving Grace at the day of Judgment : But alas , alas ! But few Men , how honest soever they are to others , have honesty towards themselves ; though he is the worst of Deceivers who deceiveth his own Soul , as James has it , about the things of his own Soul , Jam. 1. 22 , 26. But , Secondly , I now come to shew you , with WHAT , and HOW the Heart is Broken , and the Spirit made Contrite . The Instrument with which the Heart is Broken , and with which the Spirit is made Contrite ▪ is the Word . Is not my Word ▪ says God , like a Fire , and like ● Hammer , that breaketh the Ro●● in pieces ? Jer. 23. 29. The Rock in his Text , is th● Heart , which in another place ▪ is compared to an Adamant ▪ which Adamant , is harder than Flint , Zach. ● ▪ 11 , 12. Ezek. 3. 9. This Rock , this , Adamant , this Stony Heart , is Broken and made Contrite by the Word . But it only is so , when the Word is as a Fire , and as a Hammer to break and melt it . And then , and then only it is as a Fire , and a Hammer to the Heart to break it , when 't is managed by the Arm of God. No man can break the Heart with the Word , no Angel can break the Heart with the Word ; that is , if God forbears to second it by mighty ▪ Power from Heaven . This made Bala●m ▪ go without an Heart rightly broken , and truly con●●●te , though he was rebuked by an Angel ; and the Pharisees ▪ die in their Sins , though rebuked for them , and admonished to turn from them , by the Saviour of the World. VVherefore , though the Word is the Instrument with which the Heart is broken , yet it is not broken with the Word , till that Word is managed by the Might and Power of God. This made the Prophet Isaiah , after long Preaching , cry out , That he had laboured for Nought , and in Vain : And this made him cry to God , to Rent the Heavens and come down ; that the Mountains , or Rocky Hills , or Hearts , might be broken , and melt at his Presence , Isa. 49. 4. Chap. 64. 1 , 2. For he found by Experience , that as to this , no effectual Work could be done , unless the Lord put to his Hand . This also is often intimated in the Scriptures , where it faith , When the Preachers preached effectually ▪ to the breaking of Men's Hearts , the Lord wrought with them ; the Hand of the Lord was with them ; and the like , Mar. 16. 20. Acts 11 ▪ 21. Now , when the Hand of the Lord is with the Word , then 't is mighty ; 't is mighty thorough God , to the pulling down of strong Holds . 'T is sharp then , as a Sword in the Soul and Spirit : It sti●ks like an Arrow in the Hearts of Sinners , to the causing of the People to fall at his Foot for Mercy . Then 't is , as was said afore , as a Fire , and as a Hammer , to break this Rock in Pieces , 2 Cor. 10. 4. H●b . 4. 14. Psal. 110. 3. And hence the Word is made mention of , under a double Consideration . 1. As it stands by it self . 2. As attended with Power from Heaven . As it stands by it self , and is not seconded with saving Operation from Heaven , it is called the Word ONLY , the Word Barely , or as if it was only the Word of Men , 1 Thess. 1 ▪ 5 , 6 , 7. 1 Cor. 4. 19 , 20 1 Thess. 2. 13. Because then , it is only as managed by men , who are not able to make it accomplish that Work. The Word of Gods , when in a Man's hand ONLY ▪ is like the Father's Sword in the hand of the sucking Child ; which Sword , though never so well Pointed , and though never so sharp on the Edges , is not now able to conquer a F●e , and to make an Enemy fall and cry out for Mercy , because 't is but in the hand of the Child . But now , let the same Sword be put into the hand of a skilful Father , ( and God is both skilful , and able to manage his Word ) and then the Sinner , and then the proud helpers too , are both made to stoop , and submit themselves : Wherefore I say , tho the Word be the Instrument , yet of it self doth do no saving good to the Soul , the heart is not Broken , nor the Spirit made Contrite thereby , it only worketh Death , and leaveth men in the chains of of their Sins , still faster bound over to Eternal Condemnation ▪ 2 Cor. 2. 15 , 16. 2. But when seconded by mighty Power , then the same word is as the roaring of a Lyon , as the piercing of a Sword , as a burning fire in the Bones , as thunder , and as a hammer that dashes all to pieces . Jer. 25. 30. Amo. 1. 2. Chap. 3. 8. Act. 2 ▪ 37. Jer. 20. 9. Psal. 29. 3 , 4 , 5 , 6 , 7 , 8 , 9. Wherefore from hence it is to be concluded , that whoever ha● heard the Word preached , and has not heard the Voice of the living God therein , has not as yet had their Hearts broken , nor their Spirits made contrite for their Sins . And this leads me to the second thing , to wit , To shew how the heart is broken , and the spirit made , contrite by the Word ; And verily it is when the word comes home with Power . But yet this is but general : Wherefore more particularly , First , Then the VVord works effectually to this purpose , when it findeth out the Sinner and his Sin , and shall convince him that it has found him out : Thus it was with our first Father ; when he had Sinned , he sought to hide himself from God ; he gets among the Trees of the Garden , and there he shrouds himself ; but yet not thinking himself secure , he covers himself with Fig. Leaves , and now he lyeth quiet ; now God shall not find me , thinks he , nor know what I have done ; but lo , by and by , he hears the Voice of the Lord God walking in the Garden , and now Adam , what do you mean to do ? Why as yet , he seulketh , and hides his head , and seeks yet to lye undiscovered ; but behold , the Voice cries out , ADAM ! And now he begins to Tremble : Adam , where art thou ? Says God , and now Adam is made to Answer : But the Voice of the Lord God doth not leave him here : No , it now begins to search , and to enquire after his doings , and to unravel what he had wrapt together and covered , until it made him bare and Naked in his own sight before the face of God. Gen. 3. 7 , 8 , 9 , 10 , 11. Thus therefore doth the Word , when managed by the Arm of God. It findeth out , it singleth out the Sinner , the Sinner finds it so ; it finds out the sins of the Sinner , it unravels his whole Life , it strips him , and layes him Naked in his own sight , before the face of God ; neither can the Sinner , nor his Wickedness , be longer hid and covered ; and now begins the Sinner to see what he never saw before . 2. Another instance for this , is David , the man of our Text ; he sins , he sins grosly , he sins and hides it , yea , and seeks to hide it from the sight of God and man. Well , Nathan is sent to Preach a Preaching to him , and that in common , and that in special ; in common , by a Parable ; in special , by a Particular Application of it to him : While Nathan only Preached in common or in general , David was fish-whole , and stood as right in his own eyes , as if he had been as innocent and as harmless as any man alive : But God had a love for David , and therefore Commands his Servant Nathan , to go home , not only to Davids Ears , but to Davids Conscience . Well , David now must fall : Says Nathan , Thou art the man ; says David , I have Sinned . ( 1 Sam. 12. 1 , 5 , 7 , 13. ) and then his heart was broken , and his spirit made contrite , as this Psalm and our Text doth shew . 3. A third instance is that of Saul ; he had heard many a Sermon , and was become a great Professor , yea , he was more zealous then was many of his Equals ; but his heart was never Broken , nor his Spirit never made Contrite , till he heard one Preach from Heaven , till ▪ he heard God , in the word of God ▪ making enquiry after his Sins : Saul , Saul , Why Persecutest thou me ? says Jesus ; and then he can stand no longer ; for then his heart brake , then he Falls to the Ground , then he Trembles , then he crys out , Who art thou Lord ? And Lord , what wilt thou have me to do ? Acts 8. Wherefore as I said , Then the VVord works effectually to this purpose , when it findeth out the Sinner and his Sin , and also when it shall convince him that it has found him out . Only I must joyn here a caution , for every operation of the word upon the Conscience , is not Saving ; nor doth all Conviction end in the saving Conversion of the Sinner : It is then only such an operation of the word that is intended , namely , That shews the Sinner , not only the Evil of his ways , but brings the heart unfeignedly over to God by Christ. And this brings me to the third thing . Thirdly , I am therefore come to shew you , how , and what the Heart is , when Broken and made Contrite . And this I must do , by opening unto you the two chief Expressions in the Text. 1. What is meant by this word Broken. 2. What is meant by this word Contrite . First , For this word Broken , Tindal renders it , a Troubled heart ; but I think there is more in it , I take it therefore to be a heart disabled ; as to former actions ; even as a man whole bones are broken , is disabled , as to his way of running , leaping , wrestling or ought else , which vainly he was wont to do ; wherefore that which was called a broken-heart in the Text , he calls his broken Bones , in verse the eighth ; Cause me , saith he , to hear joy and gladness , that the bones which thou hast broken may rejoyce : And why is the breaking of the heart compared to the breaking of the Bones ? but because , as when the bones are broken , the outward man is disabled as to what it was wont to do ; so when the spirit is broken , the inward man is disabled as to what Vanity and Folly it before delighted in ▪ hence . Feebleness is joyned with this brokenness of heart , I am feeble , saith he , and sore broken ; I have lost my strength and former vigor , as to vain and sinful courses , Psalm 38. 8. This then it is to have the heart Broken , namely to have it ●amed , Disabled , and taken off , by sence of Gods wrath due to Sin , from that course of life it formerly was conversant in ; and to shew that this work is no fancy , nor done , but with great trouble to the Soul , it is compared to the putting the Bones out of joynt , the breaking of the Bones , the burning of the Bones with Fire ; or as the taking the natural Moisture from the Bones : The vexing of the Bones , &c. Psal. 22. 14. Jer. 20. 9. Lam. 1. 13. Psal. 6. 2. Prov. 17. 22. All which are Expressions adorned with such Similitudes , as do undeniably declore , that to Sence and Feeling , a broken Heart is a grievous thing . Secondly , What is meant by the Word CONTRITE . A Contrite Spirit is a Renitent 〈…〉 ; one sorely grieved and deeply sorrowful for the Sins it has committed against God , and to the Damage of the Soul ; and so i● is to be taken in all those places where a contrite Spirit is made mention of . As in Psal. 34. 18. Isa. 57. 15. Chap. 66. 2. As a Man that has by his Folly procured a broken Legg or Arm ▪ is heartily sorry , that ever he was so foolish , as to be engaged in such foolish Ways of Idleness and Vanity : So he whose Heart is broken , with a sence of God's Wrath due to his Sin , hath deep sorrow in his Soul , and is greatly Repentant , that ever he should be such a Fool , as by Rebellious doings , to bring himself and his Soul to so much sharp Affliction . Hence , while others are sporting themselves in Vanity , such a one doth call his Sin , his greatest Folly : My wounds stink , and are corrupt , said David , because of my Foolishness . And again ▪ O God , thou knowest my Foolishness , and my Sins are not hi● from thee , Psal. 38. 5. Psal. 69. Men , what e'er they say with 〈…〉 eir Lips , cannot Conclude , 〈…〉 yet their Hearts want breaking , 〈…〉 at Sin is a foolish thing . Hence 〈…〉 says , The foolishness of Fools , is 〈…〉 eir folly , Prov. 14. 24. That is , the foolishness of 〈…〉 me Men is , that they take pleasure in their Sins ; for their 〈…〉 ns are their Foolishness , and 〈…〉 e folly of their Soul lies in their Countenancing of this Foolishness . But the Man whose Heart 〈…〉 broken , he is none of these , ●e cannot be one of these , no ●ore than he that has his Bones 〈…〉 oken can rejoyce that he is de 〈…〉 red to play a Match at Football . ●ence to hear others talk foo 〈…〉 shly , is to the grief of those whom God has wounded : Or , 〈…〉 it is in another place , Their ●ords are like the piercings of a Sword , Psal. 69. 26. Prov. 12. 〈…〉 This therefore , I take to 〈…〉 the meaning of these two Word● A Broken and a Contrite Spirit ▪ Fourthly and lastly , As to 〈…〉 I now come more particularly to give you some Signs of a Brok●● Heart , of a broken and a contri 〈…〉 Spirit . First , A Broken-hearted-ma● such as is intended in the Tex 〈…〉 is a sensible Man : He is broug 〈…〉 to the Exercise of all the Se 〈…〉 of his Soul. All others are dea 〈…〉 sensless , and without true fee● ▪ ing of what the Broken-hearte● ▪ man is sensible of . 1. He SEES himself to 〈…〉 what others are ignorant o 〈…〉 that is , he sees himself to be , n 〈…〉 only a sinful man , but a 〈…〉 by Nature , in the Gall and Bo 〈…〉 of Sin. In the Gall of Sin ; is Peter's Expression to Sim 〈…〉 and it is a saying common to 〈…〉 men . For every man in a State of Nature , is in the Gall of Sin. He was shapen in it , conceived in it ; it has also Possession of , and by that Possession , infected the whole of his Soul and Body , Psal. 51. 5. Act. 8. 23. This he sees , this he understands ; every Professor sees not this , because the Blessing of a broken Heart , is not bestowed on every one . David says , There is no soundness in my Flesh. And Solomon suggests , that a Plague or running Sore , is in the very Heart ; but every one perceive ▪ not this , Psal. 38. 3. 1 King. 8. 38. He saith again , That his Wounds stank , and were Corrupted ; that his Sore ran , and ceased n●t , Psal. 38. 5. Psal. 77. 2. But these things , the 〈◊〉 Man , the Man whose Heart was never broken , has no Understanding of . But the Broken-hearted , the Man that has a broken Spirit , he sees as the Prophet has it ; he sees his Sickness , he sees his Wound ; when Ephraim saw his Sickness , and Judah saw his Wound , Hos. 5. 13. he sees it to his grief , he see it to his sorrow . 2. He FEELS what others have no sence of . He feels the Arrows of the Almighty , and that they stick fast in him . He feels how sore and sick , by the smiting of God's Hammer upon his Heart to break it , his poor Soul is made . He feels a burden intollerable lying upon his Spirit . Mine Iniquities , saith he , are gone over my Head as an heavy Burden , they are too heavy for me . He feels also the heavy hand of God upon his Soul , a thing unknown to Carnal Men. Psal. 38. 2. Hos. 6. 13. Psal. 38. 4. He feels Pain being wounded , even such Pain as others cannot understand , because they are not broken . My Heart , says David , is sore pained within me . Why so ? Why , The Terrors of Death are fallen upon me . The Terrors of Death causes Pain , yea Pain of the highest Nature . Hence that which is here called Pains , is in another place called Pangs , Psal. 55. 4. Isa. 21. ● . You know , broken Bones occasion Pain , strong Pain ; yea , Pain that will make a Man or Woman Groan , with the Groaning of a deadly wounded Man , Ezek. 30. 24. Soul-Pain is the sorest Pain , in comparison to which , the Pain of the Body is a very tolerable thing , Prov. 18. 14. Now , here is Soul-Pain , here is Heart-Pain , here we are discoursing of a Wounded , of a Broken Spirit : Wherefore this is Pain to be felt to the sinking of the whole Man ; neither can any support this but God. Here is Death in this Pain , Death for ever , without God's special Mercy : This Pain will bring the Soul to , and this the Broken-hearted man doth feel . The Sorrows of Death , said David , Compassed me about , and the Pains of Hell got hold upon me , and I found Trouble and Sorrow , Psal. 116. Aye , I 'll warrant thee , poor Man , thou foundest Trouble and Sorrow indeed . For the Pains of Hell , and Sorrows of Death , are Pains and Sorrow the most intollerable . But this the Man is acquainted with , that has his Heart Broken. 3. As he Sees and Feels , so ●e HEARS that which augments his Woe and Sorrow . You know , if a man has his Bones broken , he does not only See and Feel , but oft-times also , Hears what encreases his Grief ; as that his Wound 's uncurable , that his Bone is not rightly sett , that there is danger of a G●●green , that he may be lost for want of looking to . These are the Voices , the Sayings , that haunt the House of one that has his Bones broken . And a Broken-hearted Man knows what I mean by this ; he hears that which makes his Lips quiver , and at the noise of which , he seems to feel Rottenness enter into his Bones : He trembleth in himself , and wishes that he may hear Joy and Gladness ▪ that the Bones , the Heart and Spirit which God has Broken. may rejoyce , Hab. 3. 16. Psal. 51. 8. He thinks he hears God say , the Devil say , his Conscience say , and all good Men to whisper among themselves , saying , There is no help for him in God , Job heard this , David heard this , Heman heard this ; and this is a common sound in the Ears of the Broken-hearted . 4. The Broken-hearted SMELL what others cannot scent : Alas ! Sin never smell'd so to any man alive , as it smells to the Broken-hearted . You know , Wounds will stink ; but no stink like that of Sin , to the Broken-hearted Man : His own Sins stink , and so doth the Sins of all the World , to him . Sin is like Carrion , 't is of a stinking Nature ; yea , it has the worst of smells , however some Men like it , Psal. 38. 5. But none are offended with the scent thereof , but God , and the Broken hearted Sinner ; My Wounds stink and are corrupt , saith he , both in God's Nostrils , and mine own . But , alas ! Who smells the ●tink of Sin ? None of the Carnal World ; they , like Carrion-Grows , seek it , love it , and eat ●t as the Child eats Bread. They ●at up the Sin of my People , saith God , and set their Heart on their ●niquity , Hos. 4. 8. This I say , they do , because they do not smell the Nautious Scent of Sin : You know , that what is Nautious to the smell , cannot be Pallatable to the Taste . The Broken-hearted Man doth find , that Sin is nautious , and therefore cries out , it stinketh . They also think at times , the smell of Fire , of Fire and Brimstone , is upon them , they are so sensible of the Wages due to Sin. 5. The Broken-hearted , is also a Tasting Man. Wounds , i● sore , and full of Pains , of great Pains , do sometimes alter the Taste of a Man. They make him think , his Meat , his Drink yea , that Cordials have a bitter Taste in them . How many times doth the poor People of God , that are the only men that know what a Broken-heart doth mean , cry out , that Gravel , Wormwood , Gall and Vinegar , was made their Meat , Lam. 3● 15 , 16 , 19. This Gravel , Gall and Wormwood , is the true temporal Taste of Sin ; and God to make them loath it for ever , doth feed them with it , till their Hearts both ake , and break therewith Wickedness is pleasant of Tast● to the World Hence 't is said , They feed on Ashes , they feed on Wind , sa . 44. 20. Hos. 12. 1. Lusts , or any thing that is Vile and refuse , the Carnal World think ●elishes well ; as is set out most notably in the Parable of the Prodigal Son , He would fain have filled his Belly , saith our Lord , with the Husks that the Swine did Eat . But the Broken-hearted Man has a relish that 's true as to these things ; though by reason of the anguish of his Soul , it also abhors all manner of dainty Meat , Job 33. 19 , 20. Psal. 107. 17 , 18 , 19. Thus I have shewed you one sign of a Broken-hearted Man ; he is a sensible Man , he has all the Sences of his Soul awakened , he can See , Hear , Feel , Taste , Smell , and that as none but himself can do . I come now to another sign of a Broken and Contrite Man. Secondly , And that is , He is a very sorrowful Man. Thus , as the other is natural , 't is natural to one that is in Pain , and that has his Bones broken , to be a grieved and sorrowful Man. He is none of the jolly ones of the times , nor can he , for his Bones , his Heart , his Heart is broken . 1. He is sorry for that he feels and finds in himself , a Pravity of Nature : I told you before , he is sensible of it , he sees it , he feels it ; and here I say , he is sorry for it . 'T is this that makes him call himself wretched Man ; 't is this that makes him loath and abhor himself ; 't is this that makes him Blush ; blush before God and be Ashamed , Rom. 7. 24. Job 42. 5 , 6. Ezek. 36. 31. He finds by Nature , no Form nor Comllness in himself ; but the more he looks in the Glass of the Word , the more Unhandsom , the more Deformed he perceiveth Sin has made him : Every Body sees not this , therefore every Body is not sorry for it : But the broken in Heart , sees that he is by Sin corrupted , marr'd , full of Lewdness and Naughtiness ; he sees that in him , that is , in his Flesh dwells no good thing ; and this makes him sorry , yea , it makes him sorry at Heart . A Man that has his Bones broken , finds he is spoil'd , marr'd , disabled from doing as he would and should , at which he is grieved and made sorry . Many are sorry for actual Transgressions , because they do oft bring them to shame before Men ; but , but few are sorry for the Defects that Sin has made in Nature , because they see ▪ not those . Defects themselves . A Man cannot be sorry for the sinful Defects of Nature , till he sees they have rendred him contemptible to God ; nor is it any thing but a sight of God , that can make him truly see what he is , and so be heartily sorry for being so . Now mine Eyes see thee , said Job , now I abhor my self . Woe is me , I am undone , said the Prophet , for mine Eyes have seen the Lord , the King. And 't was This that made Daniel say , his Comliness in him was turned into Corruption ; For he had now the Vision of the Holy One , Job 42. 6. Isa. 6. 1 , 2 , 3 , 4 , 5. Dan. 10. 8. Visions of God , break the Heart , because by the sight the Soul then has of his Perfections , it sees its own infinite , and unspeakeakable Disproportion , because of the Vileness of its Nature . Suppose a Company of ugly , uncomly , deformed Persons , dwelt together in one house ; and suppose , that they never yet saw any Man or Woman more than themselves , that were Arrayed with the Splendors and Perfections of Nature : These would not be capable of comparing themselves with any but themselves , and consequently , would not be affected , and made sorry , for their uncomly , natural Defections . But now , bring them out of their Cells and Holes of Darkness , where they have been shut up by themselves , and let them take a view of the Splendor and Perfections of Beauty that are in others ; and then , if at all , they will be sorry and dejected , at the View of their own Defects . This is the case ; Men by Sin are marr'd , spoil'd , corrupted , depraved , but they dwell by themselves in the dark ; they see neither God , nor Angel , nor Saint , in their excellent Nature and Beauty ; and therefore , they are apt to count even their own uncomly parts , their Ornaments and their Glory . But now , let such , as I said , see God , see Saints , or the Ornaments of the Holy Ghost , and themselves as they are without them ; and then they cannot , but must be affected with , and sorry for their own Deformity . When the Lord CHRIST put forth but little of his Excellency before his Servant Peter's Face , it raised up the Depravity of Peter's Nature before him , to his great Confusion and Shame : and made him cry out to him in the midst of all his Fellows , Depart from me , for I am a sinful Man , O Lord ! Luke 5. 4 , 5 , 6 , 7 , 8. This therefore , is the cause of a Broken Heart ; even a sight of Divine Excellencies , and a Sence that I am a poor , depraved , spoiled , defiled Wretch : And this sight having broken the Heart , begets sorrow in the Broken-hearted . 2. The Broken-hearted is a sorrowful Man , for that he finds his Depravity of Nature strong in him , to the putting forth it self to oppose , and overthrow what his changed Mind doth prompt him to . When I would do Good , said Paul , Evil is present withe me , Rom. 7. 21. Evil is present to oppose , to resist , and make Head against the desires of my Soul. The Man that has his Bones broken , may have yet a Mind to be industriously Occupied , in a lawful and honest Calling , but he finds by Experience , that an Infirmity attends his present Condition , that strongly resists his good Endeavours : And at this he shakes his Head , makes Complaints , and with sorrow of Heart he sighs and says , I cannot do the thing that I would . Rom. 7. 15. Gal. 5. 17. I am weak , I am feeble , I am not only Depraved , but by that Depravity , Deprived of Ability to put good Motions , good Intentions and Desires into Execution , to Compleatness ; O , says he , I am ready to halt , my Sorrow is continually before me . You must know , the Broken-hearted loves God , loves his Soul , loves Good and hates Evil. Now , for such an one to find in himself , an Opposition , and continual Contradiction to this holy Passion , it must needs cause Sorrow ; Godly Sorrow , as the Apostle Paul calls it . For such are made sorry after a godly sort . To be sorry , for that thy Nature is with Sin depraved , and that through this Depravity , thou art deprived of Ability to do what the Word , and thy holy Mind doth prompt thee to , is to be sorry after a godly sort . For this Sorrow worketh that in thee , of which thou wilt never have cause to Repent ; no , not to Eternity , 2 Cor. 7. 9 , 10 , 11. 3. The Broken-hearted Man is sorry for those Breaches , that by Reason of the depravity of his Nature , is made in his Life and Conversation . And this was the Case of the Man in our Text. The vileness of his Nature had broken out to the defiling of his Life , and to the making of him at this time , base in Conversation . This , this was it , that all to brake his Heart . He saw in this he had dishonoured God , and that cut him . Against thee , thee only have I sinned , and done this Evil in thy Sight , Psal. 51. 4. He saw in this , he had caused the Enemies of God to open their Mouths and Blaspheme ; and this cut him to the Heart . This made him cry , I have sinned against thee , Lord ▪ This made him say , I will declare mine Iniquity , I will be sorry for my Sin , Psal. 38. 18. When a man is designed to do a matter , when his Heart is set upon it ( and the Broken-hearted doth design to glorifie God ) an Obstruction to that Design , the spoyling of this Work makes him Sorrowful . Hannah coveted Children , but could not have them , and this made her a Woman of a sorrowful Spirit ▪ 1 Sam. 1. 15. A Broken-hearted Man would be well inwardly , and do that which is well outwardly ; but he feels , he finds , he sees , he is prevented , prevented at least in part . This makes him sorrowful , in this he Groans , groans earnestly , being burdened with his Imperfections , 2 Cor. 5. 1 , 2 , 3. You know , one with broken Bones has Imperfections many , and is more sensible of them too , ( as was said afore , than any other Man ; ) and this makes him sorrowful ; yea , and makes him conclude , That he shall go softly all his days , in the Bitterness of his Soul , Isa. 57. 15. Thirdly , The Man with a broken Heart , is a very Humble Man ; or true Humility , is a sign of a Broken Heart . Hence , Brokenness of Heart , Contrition of Spirit , and Humbleness of Mind , are put together . To revive the Heart of the humble , and to revive the Spirit of the Contrite Ones , Isa. 57. 15. To follow our Similitude Suppose a Man while in bodily Health , stout and strong , and one that fears and cares for no Man ; yet let this Man have but a Leg or an Arm broken , and his Courage is quell'd ; he is now so far off from hectoring of it with a Man , that he is afraid of every little Child that doth but offer to touch him : Now he will Court the most feeble that has ought to do with him , to use him and handle him gently : Now he is become a Child in Courage , a Child in Fear , and humbleth himself as a little Child . Why , thus it is with that Man that is of a Broken and Contrite Spirit . Time was indeed , he could hector , even hector it with God himself , saying , What 's the Almighty , that we should serve him ? Or what Profit shall I have , if I keep his Commandments ? Job 21 15. Mal. 3. 13 , 14. Ay! But now his Heart is broken , God has wrestled with him , and given him a fall , to the breaking of his Bones , his Heart ; and now he Crouches , now he Cringes , now he begs of God , that he will not only do him good , but do it with tender Hands . Have Mercy upon me , O God , said David , yea , according to the Multitude of thy TENDER Mercies , blot out my Transgressions , Psal. 51. 1. He stands as he sees , not only in need of Mercy , but of the tenderest Mercies ; God has several sorts of Mercies , some more rough , some more tender . God can save a Man , and yet have him a dreadful Way to Heaven . This the Broken hearted sees , and this the Broken-hearted dreads , and therefore pleads for the tenderest sort of Mercies ; and here we read of his gentle dealing , and that he is very pitiful , and that he deals tenderly with his . But the Reason of such Expressions no man knows , but he that is Broken-hearted , he has his Sores , his running Sores , his stinking Sores : Wherefore he is pained , and therefore covets to be handled tenderly . Thus God has broken the Pride of his Spirit , and humbled the Loftiness of Man. And his Humility yet appears , 1. In his Thankfulness for Natural Life : He reckone●● at Night , when he goes to Bed , that like as a Lion , so God will tear him to pieces before the Morning Light , Isa. 38. 13. There is no Judgment that has fallen upon others , but he counts of right he should be swallowed up by it , My Flesh trembleth for fear of thee , and I am afraid of thy Judgments , Psal. 119. 120. But perceiving a day added to his Life , and that he in the Morning , is still on this side Hell ; he cannot choose but take notice of it , and acknowledge it as a special Favour , saying , God be thanked for holding my Soul in Life till now , and for keeping my Life back from the the Destroyer . Compare Job 33. 22. and Psal. 56. 13. Psal. 86. 13. Man before his Heart is broken , counts Time his own , and therefore he spends it lavishingly , upon every idle thing . His Soul is far from fear , because the Rod of God is not upon him ; but when he sees himself under the wounding hand of God , or when God like a Lyon , is breaking all his Bones , then he humbleth himself before him , and falleth at his Foot. Now he has learn'd to count every Moment a Mercy , and every small Morsel a Mercy . 2. Now also , the least hopes of Mercy for his Soul , O , how Precious is it ! He that was wont to make Orts of the Gospel , and that valued Promises but a● Stubble , and the Words of God but as Rotten Wood : Now , with what an Eye doth he loo● on the Promise ? Yea , he counteth a Peradventure of Mercy , more rich , more worth than all the World. Now as we say ▪ He is glad to leap at a Crust ; now to be a Dog in God's House , 〈◊〉 counted better by him , than to dwell in the Tents of the Wicked , Matt. 15. 26 , 27. Luke 15. 17 , 18 , 19. 3. Now he that was wont ' to look scornfully upon the People of God , yea , that used to scorn to shew them a gentle cast of his Countenance ; Now he admires and bows before them , and is ready to lick the Dust of their Feet ; and would count it his greatest , the highest Honour , to be as one of the least of them . Make me as one of thy Hired Servants , says he , Luke 15. 19. 4. Now he is in his own Eyes the greatest Fool in Nature , for that he sees he has been so mistaken in his ways , and has not yet but little , if any true Knowledge of God. Every one now , says he , has more Knowledge of God than I , every one serves him better than I , Psal. 73. 21 , 22 Prov. 30. 2 , 3. 5. Now may he be but one , though the least in the Kingdom of Heaven ! Now may he be but one , though the least in the Church on Earth ! Now may he ●e but loved , though the least beloved of Saints ! How high an Account doth he set thereon ! 6. Now when he talketh with God or Men , how doth he debase himself before them ! If with God , how does he accuse himself , and load himself with the Acknowledgements of his own Villanies , which he committed in the days wherein he was the Enemy of God ? Lord , said Paul , that Contrite One , I Imprisoned , and did beat in every Synagogue them that believe on thee : And when the Blood of thy Martyr Stephen was shed , I also was standing by , and consenting unto his Death , and kept the Raiment of them that slew him , Act. 22. 19 , 20. Yea , I punished thy Saints oft in every Synagogue , and Compelled them to Blaspheme : And being exceeding mad against them , I Persecuted them ●●en unto strange Cities , Acts 〈…〉 9 , 10 , 11. Also when he comes to speak to Saints , how doth he make himself vile before them ? I am , saith he , the least of the Apostles , I am not meet to be called an Apostle ; I am less then the least of all Saints ; I was a Blasphemer , I was a Persecuter , and Injurious , &c. 1 Cor 15 9. Ephes. 3. 8. 1 Tim. 1. 13. What Humility , what Self-abasing Thoughts , doth a Broken Heart produce ? When David danced before the Ark of God also , how did he discover his Nakedness to the disliking of his Wife ? And when she taunted him for his doings , says he , It was before the Lord , &c. And I will be yet more vile than thus , and will be base in mine own Sight , 2 Sam. 6. 20 , 21 , 22. Oh 〈…〉 Man that is , or that has been kindly broken in his Spirit , 〈…〉 that is of a Contrite Heart , is a lowly , a humble Man. Fourthly , The Broken-hearted Man , is a Man that sees himself in Spirituals to be poor : Therefore as Humble and Contrite , so Poor and Contrite are put together in the Word : But to this Man will I look , even to him that is Poor and of a Contrite Spirit , Isa. 66. 1 , 2. And here we still pursue our Metaphor . A wounded Man , a Man with broken Bones , concludes his Condition to be but Poor , very Poor : Ask him how he does , and he Answers , Truly Neighbour , in a very Poor Condition . Also you have the Spiritual Poverty of such as have , or have had their Hearts broken , and that have been of Contrite Spirits , much made mention of in the Word . And they go by two Names to distinguish them from others ; They are called THY Poor , that is , God's Poor ; they are also called , the Poor in Spirit , Psal. 72. 2. Psal. 74. 9. Mat. 5. 3. Now , the Man that is poor in his own Eyes , ( for of him we now discourse , and the Broken hearted is such an one , ) is sensible of his wants . He knows he cannot help himself , and therefore is forced to be content to live by the Charity of others . Thus it is in Nature , thus it is in Grace . First , The Broken-hearted now knows his wants , and he knew it not till now . As he that has a broken Bone , knew no want of a Bone-setter , till he knew his Bone was broken : His broken Bone makes him know it , his Pain and Anguish makes him know it : And thus it is in Spirituals . Now he sees , to be Poor indeed , is to want the sence of the Favour God ; for his great Pain , is sence of Wrath , as has been shewn before . And the Voice of Joy would heal his broken Bones , Psal. 51. 8. Two things he thinks would make him Rich. 1. A Right and Title to Jesus Christ , and all his Benefits . 2. And Saving Faith therein . They that are spiritually Rich , are rich in Him , and in the Faith of Him , 2 Cor. 8. 9. James 2. 5. The first of these , giveth us a Right to the Kingdom of Heaven ; and the second , yields the Soul the Comfort of it ; and the Broken hearted Man wants the Sence and Knowledge of his ●nterest in these . That he knows he wants them , is plain ; but that he knows he has them , is , what as yet he wants the Attainment of . Hence he says , The Poor and Needy seek Water , and there is none , and their Tongue fails for Thirst : There is none in their View , none in their View for them , Isa. 41. ●7 . Hence David when he had his Broken Heart , felt he wanted Washing , he wanted Purging , he wanted to be made White : He knew that Spiritual Riches lay there , but he did not so well perceive , that God had wash'd and purged him ▪ Yea , he rather was afraid that all was going , that he was in danger of being cast out of God's Presence , and that the Spirit of Grace would be utterly taken from him . See Psalm 51. That 's the first thing : The Broken-hearted is Poor , because he knows his Wants . Secondly , The Broken-hearted is Poor , because he knows , he cannot help himself to what he knows he wants . The Man that has a broken Arm , as he knows it , so he knows of himself he cannot Set it . This therefore is a second thing , that declares a Man is Poor , otherwise he is not so : For , suppose a Man wants never so much , yet if he can but help himself , if he can Furnish himself , if he can supply his own wants out of what he has , he cannot be a poor Man : Yea , the more he wants ▪ the greater is his Riches , if he can supply his own wants out of his own Purse . He then is the poor Man , that knows his spiritual want , and also knows he cannot supply , or help himself . But this the Broken-hearted knows , therefore he in his own Eyes , is the only Poor Man. True , he may have something of his own , but that will not supply his want , and therefore he is a poor man still . I have Sacrifices , says David , but thou dost not desire them , therefore my Poverty remains , Psalm 51. 16. Led is not Gold , Led is not currant Money with the Merchant : There is none has spiritual Gold to Sell but Christ , Rev. 3. 18. What can a Man do to procure Christ , to procure Faith or Love ? Yea , had he never so much of his own carnal Excellencies , not one Penny of it will go for Pay , in that Market where Grace is to be had . If a Man would give all the Substance of his House for Love , it would be utterly Contemned , Song 8. 7. This the Broken-hearted Man perceives , and therefore he sees himself to be spiritually poor : True , he has a broken Heart , and that 's of great Esteem with God , but that is not of Natures Goodness ; that 's a Gift , a Work of God , that 's the Sacrifices of God : Besides , a Man cannot remain content , and at rest with that ; for that in the nature of it , does but shew him he is poor , and that his wants are such as himself cannot supply . Besides , there 's but little ease in a broken Heart . Thirdly , The Broken-hearted Man is poor and sees it , Because he finds he is now disabled to live any way else , but by BEGGING . This David betook himself to , though he was a King ; for he knew as to his Souls health , he could live no way else : This poor Man cryed , saith he , and the Lord heard him , and saved him out of all his Troubles . ( Psal. 34. 6. ) And this leads me to the fifth Sign . Fifthly , Another sign of a broken Heart , is a Crying , a Crying OUT . Pain you know will make one cry : Go to them that have upon them the anguish of broken Bones , and see if they don't cry ; Anguish makes them cry . This , this is that which quickly follows , if once thy Heart be Broken , and thy Spirit indeed made Contri●e . First , I say , Anguish will make thee cry . Trouble and Anguish , said David , have taken hold upon me , Psal. 119. 143. Anguish you know , doth naturally provoke to crying ; now as a broken Bone has anguish , a broken Heart has anguish : Hence the Pains of one that has a Broken Heart , are compared to the Pangs of a Woman in Travel , John 16 20 , 21 , 22. 1. Anguish will make one cry alone , cry to ones self ; and this is called a bemoaning of of ones self . I have surely hear'd Ephraim bemoaning himself , said God , Jer. 31. 18. That is , being at present under the breaking chastizing Hand of God : Thou hast Chastised me , saith he , and I was Chastised , as a Bullock unaccustomed to the Yoak : This is his meaning also , who said , I mourn in my Complaint , and make a noise ; and why ? Why , My Heart is Pained within me , Psal. 53. 2 , 3 , 4. This is a Self bemoaning , a bemourning themselves in Secret and Retired Places . You know , it is common with them who are distrest with Anguish , though all alone , to cry out to themselves of their present Pains , saying , O my Leg ! O my Arm ! O my Bowels ! Or as the Son of the Shun●mi●●● Son , My Head , my Head , 2 King. 4. 19. O the Groans , the Sighs , the Cries , that the Broken-hearted have , when by themselves or alone ! O say they , my Sins , my Sins , my Soul , my Soul : How am I loaden with Guilt ? How am I surrounded with Fear ? O this hard , this desperate , this unbelieving Heart ! O how Sin defileth my Will , my Mind , my Conscience ! I am Afflicted and ready to die , Psal. 88. 15. Could some of you carnal People , but get behind the the Chamber Door , to hear Ephraim when he is at the work of Self-bemoaning , 't would make you stand amazed to hear him bewail that Sin in himself , in which you take delight ; and to hear him bemoan his mispending of time , while you spend all in pursuing your filthy Lusts ; and to hear him offended with his Heart , because 't will not better comply with God's Holy Will , while you are afraid of his Word and ways , and never think your selves better , than when farthest off of God. The Unruliness of the Passions , and Lusts of the Broken hearted , make them often get into a Corner , and thus bemoan themselves . Secondly , As they thus cry out in a bemoaning manner of , and to themselves ; so they have their Out-cries of , and against themselves , to others , As she said in another Case , Behold and see , if there be any Sorrow like my Sorrow , Lam. 1. 12. O the the bitter Cries and Complaints that the Broken-hearted have , and make to one another ! Still every one imagining , that his own Wounds are deepest , and his own Sores fullest of anguish , and hardest to be Cured . Say they , If our Iniquities be upon us , and we pine away in them , how can we then live ? Ezek. 33. 10. Once being at an honest Womans House , I after some Pause , asked her how she did , she said , Very badly ; I asked her if she was sick , she answered No ; VVhat then said I ? Are any of your Children ill ? She told the No : VVhat , said I , is your Husband amiss , or do you go back in the VVorld ? No , no , said she , But I am afraid I shall not be saved . And brake out with hea●● Heart , saying , Ah Goodman Bunyan ! Christ and a PITCHER ; if I had Christ , though I went and begged my Bread wtth a Pitcher , 't would be better with me , than I think it is now . This VVoman had her Heart broken , this VVoman wanted Christ , this VVoman was concerned for her Soul : There are but few VVomen , rich VVomen , that count Christ and a Pitcher , better than the VVorld , their Pride and Pleasures . This VVomans Cries are worthy to be Recorded : 'T was a Cry that carried in it , not only a sence of the want , but also of the worth of Christ. This Cry , Christ and a Pitcher , made a melodious Noise in the Ears of the very Angels . But I say , few VVomen cry out thus ; few VVomen are so in love with their own Eternal Salvation , as to be willing to part with all their Lusts and Vanities , for Jesus Christ and a Pitcher . Good Jacob alio was thus ; If the Lord , said he , will give me Bread to eat , and R●●ment to put on , then he shall be my God : Yea , he Vowed it should be so . And Jacob ●owed a Vow , saying , If God will be with me , and keep me in this way that I go , and will give me Bread to eat , and Rayment to put on ; so that I come again to my Father's House in Peace : Then shall the Lord be my God , Gen. 28. 3. As they bemoan themselves , and make their Complaints to one and another , so they cry to God. O God , said Heman , I have cryed Day and Night to thee : But when ? VVhy , when his Soul was full of trouble , and his Life grew near to the Grave ; Psal. 88. 1 , 2 , 3. Or as it says in another place , Out of the Deep , out of the Belly of Hell Cryed I : By such VVords , Expressing what painful Condition they were in when they cried , Psal. 130. 1. Jonah 2. 2. See how God himself VVords it , My Pleasant Portion , says he , is become a Desolate Wilderness , and being desolate , it Mourneth unto me , Jer. 12. 11. And this also is natural to those whose Heart is Broken. Whether goes the Child , when it catcheth harm , but to its Father , to its Mother ? Where doth it lay its Head , but in their Laps ? Into whose Bosom doth it pour out its Complaint , more especially , but into the Bosom of a Father , of a Mother ; because there is Bowels , there is Pity , there is Relief and Succour ? And thus it is with them , whose Bones , whose Heart is broken : 'T is natural to them , they must cry , they cann't but cry to him . Lord heal me , said David , for my Bones are vexed ; Lord heal me , for my Soul is vexed , Psal. 6. 1 , 2 , 3. He that cannot cry , feels no Pain , sees no Want , fears no Danger , or else is Dead . Sixthly , Another Sign of a Broken Heart , and of a Contrite Spirit , is , It Trembleth at God's Word . To him that is Poor , and of a Contrite Spirit , and Trembleth at my Word , Isa. 66. 2. The Word of God , is an awful Word to a Broken-hearted Man. Solomon says , The Word of a King is as the Roaring of a Lyon ; and if so , what is the Word of God ? ( For by the Wrath and Fear , is meant the Authoritative Word of a King. ) We have a Proverb , The Burnt Child dreads the Fire ; The whipp'd Child fears the Rod ; even so the Broken-hearted fears the Word of God. Hence you have a Remark set upon them that Tremble at God's Word : To wit , They are they that keep among the Godly ; they are they that keep within Compass ; they are they that are aptest to Mourn , and to stand in the Gapp , when God is angry ; And to turn away his Wrath from a People . 'T is a Sign the Word of God has had Place , and wrought Powerfully , when the Heart trembleth at it , is afraid , and stands in awe of it . When Joseph's Mistress tempted him to lie with her , he was afraid of the Word of God ; How shall I do this great Wickedness , said he , and sin against God ? He stood in awe of God's Word , durst not do it , because he kept in Remembrance , what a dreadful thing 't was to Rebel against God's Word . When old Eli heard that the Ark was taken , his very Heart trembled within him ; for he read by that sad loss , that God was angry with Israel , and he knew the Anger of God , was a great and terrible thing . When Samuel went to Bethlehem , the Elders of the Town Trembled , for they feared that he came to them with some sad Message from God , and they had had Experience of the dread of such things before , Gen. 39. 7 , 8 , 9. 1 Sam. 4. 13. 16. 1 , 2 , 3 , 4. When Ezra would have a Mourning in Israel for the Sins of the Land , he sent , And there came to him every one that trembled at the Words of the God , of Israel , because of the Transgressions of those , that had been carried away , Ezek. 9. 4. There are , I say , a sort of People , that tremble at the Words of God , and that are afraid of doing ought that is contrary to them ; but they are only such , with whose Souls and Spirits the Word has had to do . For the rest , they are resolved to go on their course , let God say what he will. As for the Word of the Lord , said Rebellious Israel to Jeremiah , which thou hast spoken to us in the Name of the Lord , we will not hearken unto it : But we will do whatsoever thing goeth out of our own Mouth , Jer. 44. 16 , 17. But , do you think , that these People did ever feel the Power and Majesty of the Word of God , to break their Hearts ? No verily ; had that been so , they would a trembled at the Words of God , they would a been afraid of the Words of God. God may command some People what he will , they 'll do what they list . What care they for God ? What care they for his Word ? Neither Threats nor Promises , neither Punishments or Favours , will make them obedient to the Word of God ; & all because they have not felt the Power of it , their Hearts have not been broken with it . When King Josias did but read in God's Book , what Punishment God had threatned against rebellious Israel ; though he himself was a holy and good Man. He Humbled himself , he rent his Clothes , and wept before the Lord , and was afraid of the Judgment threatned , 2 King. 22. ● Chron : 34. For he knew what a dreadful thing the Word of God is . Some Men , as I said before , dare do any thing , let the Word of God be never so much against it ; but they that tremble at the Word , dare not do so . No , they must make the Word their rule for all they do ; they must go to the Holy Bible , and there enquire what may , or may not be done ; for they tremble at the Word . This then ▪ is another Sign , a true Sign that the Heart has been broken , namely , When the Heart is made afraid of , and trembleth at the Word ; Acts 9. 4 , 5 , 6. Chap. 16. 29 , 30 , 31. Trembling at the Word , is caused by a belief of what is deserved , threatned , and of what will come , if not prevented by Repentance ; and therefore the Heart melts , and breaks before the Lord. I come in the next place , to speak to this Question . But what necessity is there , that the Heart must be broken ? Cannot a Man be Saved unless his Heart be broken ? I answer , avoiding Secret Things , which only belongs to God , there is a Necessity of breaking the Heart , in Order to Salvation ; because a Man will not sincerely comply with the means conducing thereunto , until his Heart is broken . For , First , Man , take him as he comes into the World , as to Spirituals , as to Evangelical Things , in which mainly lies Man's Eternal Felicity , and there he is as one Dead , and so Stupified , and wholly in himself , as unconcerned with it : Nor can my Call nor Admonition , that has not a Heart-breaking-Power attending of it , bring him to a due Consideration of his present State , and so unto an effectual Desire to be Saved . Many ways God has Manifested this . 1. He has threatned Men with Temporal Judgments ; yea , sent such Judgments upon them , once and again , over and over , but they will not do . What says he , I have given you cleanness of Teeth in all your Cities ; I have with holden the Rain from you ; I have smitten you with Blasting and Mildew ; I have sent among you the Pestilence ; I have overthrew some of you , as God Overthrew Sodom and Gomorrah : Yet have ye not not returned unto me saith the Lord , Amos 4. 6 , 7 , 8 , 9 , 10 , 11. See here ! Here is Judgment upon Judgment , Stroke after Stroke , Punishment after Punishment , but all will not do unless the Heart is broken ! Yea , another Prophet seems to say ; that such things , instead of converting the Soul , sets it further off : If Heart-breaking Work attend such strokes , Why should ye be striken any more , says he ? Ye will Revolt more and more , Isa. 1. 5. Man's Heart is Fenced , it is grown Gross , there is a Skin , that like a Coat of Male has wrapp'd it up , and enclosed it on every side . This Skin , this Coat of Male , unless it be cut off and taken away , the Heart remains untouched , whole ; and so as unconcerned , whatever Judgments or Afflictions light upon the Body , Mat. 13. 15. Acts 28. 27. This which I call the Coat of Male , the Sence of the Heart , has two great Names in Scripture . It is called , the Fore-skin of the Heart , and the Armour in which the Devil trusteth , Deut. 10. 16. Luke 11. 22. Because these Shield and Fence the Heart from all Gospel Doctrine , and from all legal Punishments ; nothing can come at it till these are removed . Therefore in Order unto Conversion , the Heart is said to be Circumcised ; that is , this Fore-skin is taken away , and this Coat of Male is spoiled . I will Circumcise thy Heart , saith he , to love the Lord thy God with all thy Heart , ( and then the Devils Goods are spoiled ) that thou mayest live , Deut. 30. 6. Luke 11. 22. And now the Heart lies open , now the Word will prick , cut and pierce it ; and it being cut , prick'd and pierced , it bleeds , it faints , it falls and dies at the Foot of God , unless it is supported by the Grace and love of God in Jesus Christ. Conversion you know , begins at the Heart ; but if the Heart be so secured by Sin and Satan , as I have said , all Judgments are , while that is so , in vain . Hence , Moses after he had made a long Relation of Mercy and Judgment unto the Children of Israel , suggests , that yet the great thing was wanting to them ; and that thing was , An Heart to perceive , and Eyes to see , and Ears to hear unto that Day , Deut. 29. 2. 3. Their Hearts were as yet not touched to the quick , were not awakened , and wounded by the the Holy Word of God , and made tremble at its Truth and Terrour . But I say , before the Heart be touched , prick'd , made smart , &c. How can 〈◊〉 be thought , be the Danger never so great ; that it should Repent , Cry , Bow and Break at the Foot of God , and Supplicate , there for Mercy ? And yet thus it must do ; for thus God has Ordained , and thus God has appointed it ; nor can Men be saved without it . But I say , Can a Man Spiritually Dead , a stupid Man , whose Heart is past feeling , do this , before he has his dead and stupid Heart awakened , to see and feel its State and Misery without it ? But , Secondly , Man , take him as he comes into the World ( and how wise soever he is , in Worldly and Temporal Things ) He is yet a Fool , as to that which is Spiritual and Heavenly . Hence , he says , The Natural Man receiveth not the things that are of the Spirit of God ; for they are foolishness to him , ( because he is indeed a Fool to them , ) neither , says the Text , can he know them , for they are spiritually descerned , 1 Cor. 2. 14. But , how now ? Must this Fool be made Wise ? VVhy VVisdom must be put into his Heart , Job 38. 36. Now none can put it there but God ; and how doth he put it there , but by making room there for it , by taking away the thing which hinders , which is that Folly and Madness which naturally dwelleth there ? But how doth he take that away , but by a severe Chastising of his Soul for it , until he has made him weary of it ? The Whip and Stripes are provided for the Natural Fool , and so it is for him that is Spiritually so , Prov. 19. 20. Solomon intimates , that 't is a hard thing to make a Fool become wise . Though thou shouldest bray a Fool in a Mortar among Wheat with a Pestil , yet will not his Foolishness depart from him , Prov. 27. 22. By this it appears , that it is a hard thing to make a Fool a Wise Man. To bray one in a Morter is a dreadful thing , to bray one there with a Pestil ; and yet it seems a Whip , a Morter and a Pestil is the way . And if this is the way to make one Wise in this World ; and if all this will hardly do , how must the Foo● that is so in Spirituals , be whip'd and beaten , and striped before he is made wise therein ? Yea , his Heart must be put into God's Morter , and must be beaten ▪ yea , Brayed there with the Pestil of the Law , before it loves to hearken unto Heavenly Things . It is a great Word in Jeremiah , Thorough Deceit , th 〈…〉 is , Folly , they refuse to know 〈…〉 saith the Lord. And what follows ? Why , Therefore th 〈…〉 saith the Lord , behold I will 〈…〉 them and try them , ( that is , wit● Fire ) for how shall I do for the Daughter of my People ? Jer. 9. 6 , 7. I will melt them ; I will put them into my Furnace , and there I will try them ; and there I will make them know me saith the Lord. When David was under spiritual Chastisement for his Sin , and had his Heart under the breaking Hand of God : Then he said , God should make him know Wisdom , Psal. 51. 6. Now he was in the Morter , now he was in the Furnace , now he was bruised and melted ; yea , now his Bones , his Heart was breaking ; and now his Folly was departing . Now says he , Thou shalt make me to know Wisdom . If I know any thing of the way of God with US Fools , there is nothing else will make us wise Men ; yea , a Thousand Breakin gs will not make ùs so wise as we should be . We say , Wisdom is not good till 't is bought ; and he that buys it , according to the Intention of that Proverb , usually smarts for it . The Fool is Wise in his own Conceit ; wherefore there is a double difficulty attends him , before he can be wise indeed : Not only his Folly , but his Wisdom must be removed from him ; and how shall that be , but by a ripping up of his Heart , by some sore Conviction , that may shew him plainly , that his Wisdom is his Folly , and that which will undo him . A Fool loves his Folly ; that is , as Treasure ; so much is he in love with it . Now then , it must be a great thing that must make a Fool forsake his folly . The foolish will not weigh , not consider , not compare Wisdom with their Folly. Folly is joy to him that is destitute of Wisdom ; As ▪ Dog returneth to his Vomit , so a Fool returneth to his Folly. So loth are they when driven from it , to let it go , to let it depart from them , Prov. 15. 21. Chap. 26. 11. Wherefore , there must go a great deal to the making of a Man a Christian , for as to that , every Man 's a Fool ; yea , the greatest Fool , the most unconcerned Fool , the most self-willed Fool of all Fools : Yea , one that will not be turned from his folly , but by the breaking of his Heart . David was one of these Fools ; Manassah was on of these Fools ; Saul , otherwise called Paul , was one of these Fools ; and so was I , and that the biggest of all . Thirdly , Man , Take him as he comes into the World , and he is not only a Dead Man , and a Fool , but a Proud Man also . Pride is one of those Sins that first sheweth it self to Children ; yea , and it grows up with them , and mixeth it self with all they do : But it lies most hid , most deep in Man as to his Soul Concerns . For the Nature of Sin as Sin , is not only to be Vile , but to hide its Vileness from the Soul. Hence , many think they do well when they sin . Jonah thought he did well to be angry with God. The Pharisees thought they did well , when they said , Christ had a Devil ; and Paul thought verily that he ought to do many things against , or contrary to the Name of Jesus , which he also did with great Madness , John 4. 9. John 8. 48. Acts 26. 9 , 10. And thus Sin puffs up Men with Pride , and a Conceit of themselves , that they are a a Thousand times better than they are . Hence they think , they are the Children of God , when they are the Children of the Devil ; and that they are something as to Christianity ; when they neither are such , nor know what it is that they must have to make them such . John 8. 41 , 42 , 43 , 44. Gal. 6. 3. Now , whence flows this , but from Pride , and a Self-conceit of themselves ; and that their State is good for another World , when they are yet in their Sins , and under the Curse of God : Yea , and this Pride is so strong and high , and yet so hid in them ; that all the Ministers in the World cannot perswade them that this is Pride , nor Grace , in which they are so confident . Hence they slight all Reproofs , Rebukes , Threatnings or Admonitions that are prest upon them , to prevail with them to take heed , that they be not herein deceived . Hear ye , saith the Prophet , and give Ear ; be not Proud , for the Lord hath spoken , Jer. 13. 15. And if ye will not hear it , my Soul shall weep in Secret for your Pride , ( verse 17. ) And what was the Conclusion ? Why , All the Proud Men stood out still , and maintained their Resistance of God and his Holy Prophet , Chap. 43. 2. Nor is there any thing that will prevail with these , to the saving of their Souls , until their Hearts are broken . David after he had defiled Bath-sheba and slay'd her Husband , yet boasted himself in his Justice and Holiness , and would by all means have the man put to Death , that had but taken the poor man's Lamb , 2 Sam. 12. 1 , 2 , 3 , 4 , 5 , 6. When , alas Poor Soul ! Himself was the great Transgressour . But , would he believe it ? No , no , he stood upon the vindicating of himself to be a just Doer ; nor would he be made to fall until Nathan by Authority from God , did tell him , that he was the Man whom himself had Condemned . Thou art the Man , said he : At which Word his Conscience was awakened , his Heart wounded , and so his Soul made to fall under the Burthen of his Guilt , at the Feet of the God of Heaven for Mercy , Verse 7 , 8 , 9 , 10 , 11 , 12 , 13. Ah! Pride , Pride ! Thou art that which holds many a man in the Chains of his Sins : Thou art it , thou cursed Self-conceit , that keepest them from believing that their State is Damnable . The Wicked thorough the Pride of his Countenance , will not seek after God , Psal. 10. 4. And if there is so much in the Pride of his Countenance , what is there think you , in the Pride of his Heart ? Therefore Job says , It is to hide Pride from man , and so to save his Soul from Hell , That God Chasteneth him with Pain upon his B●d , until the Multitude of his Bones stick out , and until his Life draws nigh to the Destroyer , Job 33. 17 , 18 , 19 , 20 , 21 , 22. 'T is an hard thing to take a man off of his Pride , and make him , instead of trusting in , and boasting of his Goodness , Wisdom , Honesty , and the like ; to see himself a Sinner , a Fool ; yea , a man that is cruel as to his own Immortal Soul. Pride of Heart has a Power in it , and is therefore compared to an Iron Sinew , and an Iron Chain , by which they are made stout ; and with which , they are held in that stoutness , to oppose the Lord , and drive his Word from their Hearts , Levit. ●6 . 19. Psal. 73. 6. This was the Sin of Devils , and it is the Sin of Man ; and the Sin , I say , from which no man can be delivered until his Heart is broken ; and then his Pride is spoiled , then he 'll be glad to yield . If a man be Proud of his Strength or Manhood , a broken Leg will maul him : And if a man be proud of his Goodness , a broken Heart will maul him ; because , as has been said , a broken Heart comes by the Discovery and charge of Sin , by the Power of God upon the Conscience . Fourthly , Man , take him as he comes into the World , and he is not only a dead man , a Fool , and Proud ; but also Self-willed and Head-strong , 2 Pet. 2. 10. A stubborn ungain Creature is man , afore his Heart is broken . Hence they are so often called Rebels , Rebellious and Disobedient : They will only do what they list . All day long , says God , have I stretched out my Hand , to a disobedient and gainsaying People . And hence again , they are compared to a Self-willed or Head-strong Horse , that will in spight of his Rider , rush into the Battle . Every one , says God , turneth to his Course , as the Horse rusheth into the Battle , Jer. 8. 16. They say , With our Tongues we will prevail , our Lips are our own ; Who is Lord over us , Psal. 12. 4. Hence , they are said to stop their Ear , to pull away their Shoulder , to shut their Eyes , and harden their Hearts against the Words of God , and to Contemn the Counsel of the most High , Zech. 7. 10 , 11 , 12. Psal. 107. 11. They are fitly compared to the Rebellious Son , who would not be ruled by his Parents ; or to the Prodigal , who would have all in his own Hand , and remove himself far away from Father , and Father's House , Deut. 21. 20. Luk. 15. 13. Now for such Creatures , nothing will do but Violence . The stubborn Son , must be stoned till he dies ; and the Prodigal , must be Famished out of all : Nothing else , I say , will do . Their Self-willed , stubborn Heart , will not comply with the Will of God , before 't is broken , Deut. 21. 21. Luke 15. 14 , 15 , 16 , 17. These are they that are called the Stout-hearted ; these are said to be far from Righteousness , and so will remain until their Hearts are broken ; for so they must be made to know themselves , Isa. 9. 9 , 10 , 11. Fifthly , Man , as he comes into the World , is not only a Dead Man , a Fool , Proud and Self-willed ; but also a Fearless Creature . There is , saith the Text , no Fear of God before their Eyes , Rom. 3. 18. No fear of God. There is fear of Man , fear of losing his Favour , his Love , his good Will , his Help , his Friendship : This is seen every where ; how does the Poor fear the Rich , the Weak , fear the Strong ; and those that are Threatned , them that Threaten ? But come now to God , why , none Fears him , that is , by Nature , none Reverence him ; they neither fear his Frowns , nor seek his Favour , nor enquire , how they may escape his revenging Hand , that is lifted up against their Sins , and their Souls , because of Sin. Little things , they fear the losing of them ; but the Soul , they are not afraid to lose . They fear not me saith the Lord , Mal. 3. 5. How many times are some men put in mind of DEATH , by Sickness upon themselves , by Graves , by the Death of others ? How many times are they put in mind of HELL , by reading the Word , by lashes of Conscience ; and by some , that go roaring in Despair out of this World ? How many times are they put in mind of the Day of Judgment ? As , 1. By God's binding the Fallen Angels over to Judgment . 2. By the Drowning of the Old World , 2 Pet. 2. 4 , 5. Jude 6. 7. 3. By the Burning of Sodom and Gomorrah with Fire from Heaven , 2 Pet. 2. 6. Jude 7. 4. By Appointing a Day , Acts 17. 29 , 30 , 31. 5. By Appointing a Judge , Acts 10. 40 , 41 , 42. 6. By Reserving their Crimes in Records , Isa. 30. 8. Revel . 20. 12. 7. By Appointing and Preparing of Witnesses , Rom. 2. 15. 8. And by Promising , yea , Threatning , yea , Resolving to call the whole World to his Bar , there to be judged , for all which they have done and said ; and for every Secret Thing , Mat. 25. 31 , 32 , 33. Chap. 12. 36. Eccles. 11. 9. Chap. 12. 14. And yet they fear not God : Alas ! They believe not these things : These things , to carnal Men , are like Lot's Preaching to his Sons and Daughters , that were in Sodom . When he told them , that God would destroy that Place , He seemed unto them as one that mocked ; and his Words , to them , were as idle ●ales , Gen. 19. 14. Fearless Men are not won by Words : Blows , Wounds and Killings , are the things that must bring them under fear . How many strugling fits , had Israel with God in the Wilderness ? How many times did they declare , that there they feared him not ? And observe , they were seldom , if ever , brought to fear and dread his Glorious Name , unless he beset them round with Death and the Grave : Nothing , nothing but a severe Hand , will make the fearless fear . Hence , to speak after the manner of Men , God is put upon it , to go this way with Sinners , when he would save their Souls ; even bring them , and lay them at the Mouth , and within sight of Hell and Everlasting Damnation ; and there also charge them with Sin and Guilt , to the breaking of their Hearts , before they will fear his Name . Sixthly , Man , as he comes into the World , is not only a Dead Man , a Fool , Proud , Self-willed and Fearless ; But he is a false Believer concerning God. Let God report of himself never so plainly , Man , by Nature , will not believe this Report of him : No , They are become vain in their Imaginations , and their foolish Heart is darkned : Wherefore they turn the Glory of God , which is his Truth , into a Lie , Rom. 1. 21 , 22 , 23 , 24 , 25. 1. God says , He sees ; They say , He seeth not : God saith , He knows ; They say , He doth not know : God saith , None is like Himself ; Yet they say , He is altogether like to them : God saith , None shall keep his Door for nought , They say , 'T is in Vain , and to no Profit to serve Him : He saith , He will do Good ; They say , He will neither do Good nor Evil , Job 22. 13 , 14. Psal. 50. 21. Job 21. 14 , 15. Mal. 3. 14. Zeph. 1. 12. Thus they falsly believe concerning God ; Yea , as to the Word of his Grace , and the Revelation of his Mercy in Christ. They stick not to say by their Practice , ( for a wicked Man , speaketh with his Feet , Prov. 6. 13. ) that that is a stark Lie , and not to be trusted to , 1 John 5. 10. Now , what shall God do to save these Men ? If he hides himself , and conceals his Glory , They Perish : If he sends to them by his Messengers , and forbears to come to them himself , They Perish : If he comes to them , and forbears to work upon them by his Word , They Perish : If he worketh on them , but not effectually , They Perish : If he works effectually , he must break their Hearts , and make them , as men wounded to Death , fall at his Feet for Mercy , or there can be no good done on them ; they will not rightly Believe , until he fires them out of their Mis-belief ; and makes them to know , by the breaking of their Bones for their false Faith , that he is , and will be what he has said of himself , in his Holy Word . The Heart therefore must be broken , before the man can come to good . Seventhly , Man as he comes into the World , is not only a Dead Man , a Fool , Proud , Self-willed , Fearless and false Believer , but a great Lover of Sin. He is Captivated , Ravished , Drowned in the Delights of it . Hence it says , They love Sin , delight in Lies , do take Pleasure in Iniquity , and in them that do it ; that they Sport themselves in their own Deceivings , and Glory in their Shame , John 3. 19. Psal. 62. 4. Rom. 1. 32. 2 Pet. 2. 13. Phil. 3. 19. This is the temper of Man by Nature , for Sin is mixed with , and has the Mastery of all the Powers of his Soul. Hence , they are said to be Captives to it , and to be led Captive into the Pleasures of it , at the will of the Devil , 2 Tim. 2. 26. And you know , 't is not an easie thing to break Love , or to take the Affections off of that Object , on which they are so deeply set , in which they are so deeply rooted , as Man's Heart is in his Sins . Alas ! How many are there , that Contemn all the Allurements of Heaven , and that Trample upon all the Threatnings of God , and that say Tush , at all the Flames of Hell , when ever they are propounded , as Motives to work them off their sinful Delights ? So Fixed are they , so Mad are they , upon these beastly Idols : Yea , he that shall take in hand , to stop their course , in this their Way , is , as he that shall attempt to prevent the raging Waves of the Sea , from their course , when driven by the mighty Winds . When Men are somewhat put to it , when Reason and Conscience shall begin a little to hearken to a Preacher , or a Judgment , that shall begin to hunt for Iniquity ; how many Tricks , Evasions , Excuses , Demurs , Delays & hiding Holes , will they make , invent , and find , to hide and preserve their sweet Sins , with themselves , and their Souls , in the delights of them , to their own Eternal Perdition . Hence they endeavour to stifle Conscience , to choak Convictions , to forget God , to make themselves Atheists , to contradict Preachers that are plain and honest , and to heap to themselves such of them only , as are like themselves , That speak unto them smooth things , and Prophesie Deceits ; Yea , they say themselves to such Preachers , Get ye out of the way ; turn aside out of the Path ; cause the Holy One of Israel to cease from before us , Isa. 30. 8 , 9 , 10 , 11. If they be followed still , and Conscience and Guilt shall , like Blood-Hounds , find them out in their Secret Places , and Roar against them for their wicked Lives ; then they will flatter , cogg , dissemble and lie against their Souls , promising to mend , to turn , to repent , and grow better shortly ; and all to daff-off Convictions and Molestations , in their wicked ways ; that they may yet pursue their Lusts , their Pleasures and sinful Delights in quiet , and without Controul . Yea further , I have known some that have been made to Roar like Bears , to Yell like Dragons , and to Howl like Dogs , by reason of the weight of Guilt , and the lashes of Hell upon their Conscience , for their evil deeds ; who have , so soon as their present , Torments and Fears were gone , returned again with the Dog to his Vomit ; or as the Sow that was washed , to her Wallowing in the Mire , Hos 7. 14. 2 Pet. ● . 20 , 21 , 22. Once again , Some have been made taste of the good Word of God , of the Joy of Heaven , and of the Powers of the World to come ; and yet could not by any one , nay , by all of these , be made to break their League for ever with their Lusts and Sins , Heb. 6. 1 , 2 , 3 , 4 , 5. Luke 8. 13. John 5. 33 , 34 , 35. O Lord ! What 's Man , that thou art mindful of him ? Wherein is he to be accounted of ? He has sinned against thee , he loves his Sins more than thee . He is a lover of Pleasures , more than he is a Lover of God. But now , how shall this man be Reclaimed from this Sin ? How shall he be brought , wrought , and made to be out of Love with it ? Doubtless , it can be by no other means , by what we can see in the Word , but by the wounding , breaking , and disabling of the Heart that loves it ; and by that means , making it a Plague and Gall unto it . Sin may be made an Affliction , and as Gall and Wormwood to them that love it ; but the making of it so bitter a thing to such a Man , will not be done , but by great and ●ore means . I remember we had in our Town , some time since , a little Girl , that loved to eat the heads of foul Tobacco-Pipes , and neither Rod , nor good words could reclaim her , and make her leave them : So her Father takes advice of a Doctor , to wean her from them ; and 't was this : Take , saith he , a great many of the foulest Tobacco Pipe Heads you can get , and boyl them in Milk , and make a Posset of that Milk , and make your Daughter drink the Posset-Drink up . He did so , and gave his Girl it , and made her drink it up ; the which , became SO irksome and nautious to her Stomach , and made her SO sick , that she could never abide to meddle with Tobacco-Pipe Heads any more , and so was cured of that Disease . Thou lovest thy Sin , and neither Rod , nor good Words will as yet reclaim thee ; well , take heed ; if thou wilt not be Reclaimed , God will make thee a Posset of them , which shall be so bitter to thy Soul , so irksome to thy Taste , so loathsome to thy Mind , and so afflicting to thy Heart , that it shall break it with Sickness and Grief , till it be loathsom to thee : I say , thus he will do , if he loves thee : If not , he will suffer thee to take thy course , and will let thee go on with thy Tobacco-Pipe-Heads . The Children of Israel will have Flesh , must have Flesh ; they Weep , Cry and Murmur , because they have not Flesh. The Bread of Heaven , that 's but light and sorry stuff in their Esteem , Num. 11. 1 , 2 , 3 , 4 , 5 , 6. Moses goes and tells God , how the People despised his Heavenly Bread , and how they longed , lusted , and desired to be fed with Flesh. Well , says God , They shall have Flesh , they shall have their fill of Flesh : I will feed them with it ; they shall have to the full ; and that , Not for a day , or two days , or five days , neither ten days , nor twenty days : But even a whole Month , until it come out at their Nostrils , and it be loathsome unto them ; because they have despised the Lord , Num. 11. 11 , 12 , 13 , 14 , 15 , 16 , 17 , 18 , 19 , 20. He can tell how to make that loathsome to thee , on which thou most doest set thine evil Heart : And he will do so , if he loves thee ; else , as I said , he will not make thee sick by smiting of thee ; nor punish thee for , or when thou committest Whoredom ; but will let thee alone till the Judgment day , and call thee to a reckoning for all thy Sins then . But to pass this . Eighthly , Man as he comes into the World , is not only a Dead Man , a Fool , Proud , Self-willed , Fearless , a false Believer and a Lover of Sin ; but a Wild Man. He is of the wild Olive Tree , of that which is wild by Nature , Rom. 11. 17 , 24. So in another place , Man by Nature is compared to the Ass , to a wild Ass : For vain or empty Man would be Wise , though Man be born as a wild Asses Colt , Job 11. 12. Isaac was a Figure of Christ , and of all Converted Men , Gal. 4. 28. But Ishmael was a Figure of Man by Nature : And the Holy Ghost as to that , saith this of him ; And he will be a wild Man , Gen. 16. 12. This man , I say , was a Figure of all carnal Men in their Wildness , or Estranged-ness from God. Hence 't is said of the Prodigal at his Conversion , That he came to himself then ; implying , that he was Mad , Wild , or out of his WITS afore , Luke 15. 17. I know there is a Difference sometimes , betwixt ones being wild and mad : Yet , sometimes wildness arriveth to that Degree , as to give one rightly the Denomination of being mad : And 't is always true in Spirituals ; namely , that he that is wild , as to God , is mad , or besides himself ; and so not capable , before he is tamed , of minding his own Eternal good as he should . There are these several things , that are tokens of one Wild or Mad ; and they all meet in a Carnal Man. 1. A wild or mad Man , gives no heed to good Counsel : The Frenzy of his Head shuts all out , and by its Force , leads him away from men that are Wise and Sober ; and thus it is with Carnal Men. Good Counsel is to them , as Pearls are , that are cast afore Swine . It is trampled under Foot of them , and the man is despised that brings it . The poor Man's Wisdom is despised , and his Words are not heard , Mat. 7. 6. Eccl. 9. 16. 2. A wild or mad Man , let him alone , and he will greatly busy himself all his Life , to accomplish that , which when it is compleated , amounts to nothing . The Work , the Toyl , the Travel of such an one , comes to nothing , save to declare , that he was out of his Wits that did it . David imitating of such an one , Scrabled upon the Gate of the King , as Fools do with Chalk ; and like to this , is all the Work , of all Carnal Men in the World , 1 Sam. 21. 12 , 13. Hence , such an one is said to labour for the Wind , or for what will amount to no more , than if he filled his Belly with the East-Wind , Eccles. 5. 16. Job 15. 2. 3. A wild or mad Man , if you set him to do any thing , and he does it ; he will yet do it , not by , or according to your bidding , but after the folly of his own wild fancy ; even as Jehu Executed the Commandment of the Lord ; he did it in his own madness , taking no heed to the Commandment of the Lord , 2 Kings 9. 20. Chap. 10. 31. And thus do carnal Men do , when they meddle with any of God's matters ; as Hearing , Praying , Reading , Professing ; they do all according to their own wild Fancy : They take no heed to do these , after the Commandment of the Lord. 4. Wild or Mad Men , if they deck or array themselves with ought , as many times they do , why , the Spirit of their Wildness or Frenzy , appears even in the mode and way , in which they do it . Either the things themselves , which they make use of for that purpose , are very Toyes and Trifles ; or if they seem to be better , they are put on after an Antick manner ; rather to the rendring of them ridiculous , than to bespeak them sober , judicious or wise : And so do natural Men array themselves , with what they would be accepted in with God. Would one in his Wits , think to make himself fine or acceptable to men , by arraying himself in Menstruous Clothes , or by painting his Face ▪ with Dross and Dung ? And yet , this is the Finery of carnal men , when they approach for Acceptance into the presence of God , Isa. 64. 6 Phil. 3. 7 , 8. O the Wildness , the Frenzy , the Madness that possesses the Heart and Mind of Carnal Men ! They walk according to the course of this World , according to , or after that Spirit , which is in Truth , the Spirit of the Devil , which worketh in the Children of Disobedience , Eph. 2. 1 , 2 , 3. But , do they believe , that thus it is with them ? No , they are in their own Account , as other mad men are , the only ones in the World. Hence they are so taken , and tickled with their own frantick Motions , and deride all else that dwell in the World. But which is the way to make one that is Wild , or a Mad man , Sober ? To let him alone , will not do it ; to give him good Words only , will not do it . No , he must be tamed , means must be used to tame him . He brought down their Heart with Labour , or by continual Molestation ; as you have it , Psal. 107. 10 , 11 , 12. He speaketh there of Mad-men , That are kept up in Darkness , and bound in Afflictions and Irons , because they Rebelled against the Words of God , and Contemned the Counsel of the most High. This therefore is the way to deal with such , and none but God can so deal with them . They must be taken , they must be separated from men ; they must be laid in Chains , in Darkness , Afflictions and Irons : They must be blooded , half starved , whipped , purged , and be dealt with , as mad People are dealt with . And thus they must be dealt with , till they come to themselves , and cry out in their Distresses ; And then they cry to the Lord in their Troubles , and he saveth them out of their Distresses ; Then he brings them out of Darkness , and the Shadow of Death ; and breaks their Bands in sunder , Psal. 107. 13 , 14 , 15. Thus , I say , God Tames the Wild , and brings Mad Prodigals to themselves , and so to him for Mercy . Ninthly , Man as he comes into the World , is not only a Dead Man , a Fool , Proud , Self-willed , Fearless , a false Believer , a Lover of Sin , and a Wild Man ; but a Man , that Dis-relishes the things of the Kingdom of God. I told you before , that Unconverted man , is such as did not taste things : But now I add , that he disrelishes things , he calls bitter things , sweet ; and sweet , bitter ; he judges quite amiss These are they God threatneth with a Wo. Wo to them that call Evil Good , and Good , Evil ; that put Darkness for Light , and Light for Darkness : That put bitter for sweet , and sweet for bitter , Isa. 5. 20. This latter part of this Text , shews us evidently , that the things of God are Disrelished by some . They call his sweet things , bitter ; and the Devils bitter things , sweet ; and all this is for want of a broken Heart . A broken Heart , relishes otherwise than an whole , or unbroken one doth . A man that has no Pain , or Bodily Distress , cannot find , or feel Vertue or good , in the most Sovereign Plaister , were it applied to Arm or Leg ; no , he rather says , Away with these stinking , daubing things . O! But lay the same Plaisters where there is need , and the Patient will Relish , and Taste , and Savour the goodness of them ; yea , will prize and commend them to others . Thus it is in Spirituals . The VVorld , they know not what the Anguish or Pain of a broken Heart means ; They say , Who will shew us any good that is better than we find in our Sports , Pleasures , Estates and Preferments ? There be many , says the Psalmist , speak after this sort : But what says the distressed man ? VVhy , Lord , lift thou up the Light of thy Countenance upon us . And then adds , Thou hact put Gladness in our Heart ; namely , by the light of thy Countenance , for that is the Plaister for a broken Heart . Thou hast put Gladness in our Heart , more than in the Time , that their Corn and their Wine encreaseth , Psal. 4. 1 , 6 , 7. O! A broken Heart can savour Pardon , can savour the Consolations of the Holy Ghost . Yea , as a hungry or thirsty man , prizes Bread and VVater , in the want thereof , so do the broken in Heart , prize , and set an high esteem on the things of the Lord Jesus : His Flesh , his Blood , his Promise , and the light of his Countenance , are the only sweet things both to Scent and Taste , to those that are of a wounded Spirit . The full Soul loatheth the Honey-Comb ; the whole despise the Gospel , they savour not the things that are of God. If twenty Men were to hear a Pardon Read , and but one of those Twenty were condemned to die ; and the Pardon was for none but such ; which of these Men , think you , would taste the Sweetness of that Pardon , they who were not , or he that was Condemned ? The Condemned Man doubtless . This is the Case in Hand : The broken in Heart is a Condemned Man ; yea , 't is sence of Condemnation , with other things , that has indeed broken his Heart ; nor is there any thing but sence of Forgiveness , that can bind it up , or heal it . But could that heal it , could he not taste , truly taste , or rightly relish this Forgiveness ? No. Forgiveness would be to him , as it is to him that has not sence of want of it . But I say , what 's the Reason some so prize what others so despise , since they both stand in need of the same Grace , and Mercy of God in Christ ? Why , the one sees , and the other sees nothing of this woful , miserable State. And thus have I shewed you the necessity of a Broken Heart . 1. Man is Dead , and must be Quickned . 2. Man is a Fool , and must be made Wise. 3. Man is Proud , and must be Humbled . 4. Man is Self-willed , and must be Broken. 5. Man is Fearless , and must be made to Consider . 6. Man is a False Believer , and must be Rectified . 7. Man is a Lover of Sin , and must be Weaned from it . 8. Man is Wild , and must be Tamed . 9. Man Disrelishes the things of God , and can take no savour in them , until his Heart is Broken. And thus I have done with this , and shall next come to the Reasons of the Point ; namely , to shew you , Why , or how it comes to pass , that a Broken Heart , a Heart truly Contrite , is to God such an Excellent thing . That to him it is so , we have proved by six Demonstrations : What it is , we have shewed by the six Signs thereof : That it must be , is manifest by those Nine Reasons , but now urged : And WHY it is with God , or in his Esteem , an Excellent Thing , that is shewn by that which follows . First , A Broken Heart is the Handy-work of God ; an Heart of his OWN Preparing , for his own Service : It is a Sacrifice of his own providing , of his providing for Himself . As Abraham said in another Case , God will provide himself a Lamb , Gen. 22. 8. Hence it is said , The Preparation of the Heart in Man , &c. is from the Lord. And again , God maketh my Heart soft , and the Almighty troubleth me , Job 23. 16. The Heart , as it is by Nature Hard , Stupid and Impenitrable ; so it remains , and so will remain , until God , as was said , Bruiseth it with his Hammer , and Melts it with his Fire . The stony Nature of it , is therefore said to be taken away of God. I will take away the stony Heart out of your Flesh , and will give you , saith he , an Heart of Flesh , Ezel● . 36. 26. I will take away the stony Heart , or the Stoniness , or the the Hardness of your Heart , and I will give you an Heart of Flesh ; that is , I will make your Heart sensible , soft , wieldable , governable and penitent . Sometimes he bids Men rent their Hearts , not because they can , but to convince them rather , that though it must be so , they cannot do it : So he bids them make themselves a New Heart , and a New Spirit , for the same purpose also ; for if God doth not Rent it , it remains Unrent ; if God makes it not new , it abides an old one still . This is that that is meant , by his Bending of Men for Himself , and of his working in them , that which is pleasing in his Sight , Zach. 9. 13. The Heart , Soul or Spirit , as in it self , as it came from God's Fingers , a Precious Thing , a thing in God's Account , worth more than all the World ; this Heart , Soul or Spirit , Sin has hardened , the Devil has bewitched , the World has deceived . This Heart thus beguiled , God , Coveteth and Desireth : My Son faith he , give me thy Heart , and let thine Eyes observe my Ways , Prov. 33. 26. This Man cannot do this thing , for that his Heart has the Mastery of him , will not but carry him after all manner of Vanity . What now must be done ? Why , God must take the Heart by Storm , by Power , and bring it to a Complyance with the Word : But the Heart of it self , will not , it is deluded , carried away to another , than God. Wherefore , God now betakes him to his Sword , and brings down the Heart with Labour ; opens it , and drives out the strong Man Armed , that did keep it ; wounds it , and makes it smart for its Rebellion , that it may cry ; so he rectifies it for himself . He maketh sore , and bindeth up ; he Woundeth , and his Hands make whole , Job 5. 18. Thus having wrought it for himself , it becomes his Habitation , his Dwelling-place ; That Christ might dwell in your Heart by Faith. But I would not swerve from the thing in Hand . I have told you , a broken Heart is the handy-work of God , a Sacrifice of his own Preparing ; a Material fitted for himself . 1. By breaking of the Heart , he openeth it , and makes it a Receptacle for the Graces of his Spirit ; that 's the Cabinet , when unlocked , where God lays up the Jewels of the Gospel : There he puts his Fear ; I will put my Fear in their Heart : There he writes his Law ; I will write my Law in their Heart : There he puts his Spirit , I will put my Spirit within you , Jer. 31. 31 , 32 , 33. Chap. 32. 39 , 40 , 41. Ezek. 36. 26 , 27. The Heart , I say , God chuses for his Cabinet : There he hides his Treasure , there is the Seat of Justice , Mercy , and of every Grace of God : I mean , when 't is Broken , made Contrite , and so Regulated by the Holy Word . 2. The Heart when Broken , is like sweet Gums and Spices , when beaten : For as such cast their fragrant Scent into the Nostrils of Men ; so the Heart when Broken , casts its sweet Smells in the Nostrils of God. The Incense , which was a Type of Prayer of Old , was to be beaten or bruised , and so to be burned in the Censer . The Heart must be beaten or bruised , and then the sweet Scent will come out ; even Groans , and Cries , and Sighs for the Mercy of God ; which Cries , &c. to him , area very Excellent thing , and pleasing in his Nostrils . Secondly , A Broken Heart , is in the sight of God , an Excellent Thing : Because a Broken Heart is submissive ; it falleth before God , and giveth to him his Glory . All this is true from a Multitude of Scriptures , which I need not here mention . Hence such an Heart , is called an honest Heart , a good Heart , a perfect Heart , a Heart fearing God ; and such as is sound in God's Statutes . Now this cannot but be an Excellent Thing , if we consider that by such a Heart , unseigned Obedience is yielded unto him that calleth for it . You have obeyed from the Heart , says Paul to them at Rome , that Form of Doctrine , which was delivered unto you , Rom. 6. Alas ! The Heart before 't is Broken and made Contrite , is quite of another Temper ; 'T is not subject to the Law of God , neither indeed can be . The great stir before the Heart is broken , is about who shall be Lord , God or the Sinner ; True , the right of dominion is the Lords , but the Sinner will not suffer it , but will be ALL himself ; saying , Who is Lord over us ; and again say they to God , We are Lords , we will come no more unto thee . Psal. 12. 4. Jer. 2. 31. This also is evident by their Practice ; God may say what he will , but they will do what they list . Keep my Sabbath , says God , I will not , says the Sinner . Leave your Whoring , says God. I will not , says the Sinner . Do not tell Lies , nor Swear , nor Curse , nor Blaspheme my holy Name , says God : O but I will , says the Sinner . Turn to me , says God ; I will not , says the Sinner . The right of dominion is mine , says God ; but like that young Rebel , 1 King 1. 5. I will be King , says the Sinner . Now this is intolerable , this is unsufferable , and yet every sinner by practice says thus ; For they have not submitted themselves unto the Righteousness of God. Here can be no Concord , no Communion , no Agreement , no Felloship . Here , here is Enmity on the one side , and flaming Justice on the other , 2 Cor. 6. 14 , 15 , 16. Zech. 11. 8. And what delight , what content , what pleasure can God take in such men ? None at all ▪ No , tho they should be mingled with the best of the Saints of God ; yea , tho the best of Saints should Supplicate for them . Thus , says Jeremiah , said the Lord unto me , Though Moses and Samuel stood before me , that is , to Pray for them , yet my mind could not be towards this People , cast them out of my sight and let them go forth , Jer. 14. 1. Here is nought but open War , acts of Hostility , and shameful Rebellion on the Sinners side ; and what delight can God take in that ? Wherefore if God will bend and buckle the spirit of such an one , he must shoot an Arrow at him , a bearded Arrow , such as may not be pluckt out of the wound ; an arrow that will stick fast , ( Psal. 38. 1 , 2. ) and cause that the Sinner falls down as dead at Gods foot ; then will the Sinner deliver up his arms , and surrender up himself , as one conquered , into the hand of , and beg for the Lords Pardon , and not till then , I mean not sincerely . And now God has overcome , and his Right Hand , and his Holy Arm has gotten him the Victory . Now he rides in Tryumph , with his Captive at his Charroit Wheel : Now he glories , now the Bells in Heaven do ring , now the Angels shout for Joy : yea , are bid to do so ; Rejoyce with me for I have found my sheep which was lost . Luke 1● 1 , 2 , 3 , 4 , 5 , 6 , 7 , 8 , 9 , 10. Now also the Sinner , as a token of being overcome , lies grovling at his foot , saying , Thine Arrows are sharp in the heart of the Kings Enemies , whereby the People fall under thee , Psal. 45 3 , 4 , 5 ▪ Now the Sinner submits , now he follows his Conquerer in Chains , now he seeks Peace , and would give all the World , were it his own , to be in the favour of God , and to have hopes by Christ of being Saved . Now this must be pleasing , this cannot but be a thing acceptable in Gods sight . A Broken and a Contrite Heart , O God , thou wilt not despise : For it is the desire of his own heart , the work of his own hands . Thirdly , Another Reason , why a Broken Heart is to God such an Excellent Thing ; is this , A Broken Heart prizes Christ , and has an high Esteem for him . The whole have no need of the Physician , but the Sick ; this Sick man , is the Broken Hearted in the Text. For God makes men Sick by smiting of them , by Breaking of their Hearts . Hence Sickness and Wounds are put together , for that the one is a true effect of the other . Mark 2. 17. Micah 6. 13. Hos. 5. 13. Can any think that God should be pleased , when men despise his Son ; saying ▪ He hath no Form nor Comeliness ; and when we shall see him , there is no Beauty that we should desire him ? And yet so say ▪ they of him whose hearts God has not molified ; yea , the Elect themselves confess , that before their Hearts were Broken , they set light by him also . He is , say they , Despised and Rejected of men , and WE hid as it were our Faces from him ; he was despised , and WE esteemed him not , Isa. 53. 2 , 3. He is indeed the Great Deliverer : But what 's a Deliverer to them that never saw themselves in Bondage , as was said before ? Hence 't is said of him that Delivered the City , No man remembred that same poor man , Eccles . 9. 14 , 15. He has sorely Suffered , and been Bruised for the Transgression of man , that they might not receive the smart , and Hell , which by their Sins they have procured to themselves : But what is that to them that never saw ought but Beauty , and that never tasted any thing but sweetness in Sin ? 'T is he that holdeth by his Intercession , the hands of God ; and that causes him to forbear to cut off the Drunkard , the Lyer , and unclean Person , even when they are in the very act and work of their Abomination : But their hard Heart , their stupified Heart , has no sence of such kindness as this , and therefore they take no notice of it . How many times has God said to this Dresser of his Vinyard , Cut down the barren Figstree ; while he yet by his Intercession , has prevailed for a Reprieve for another year ? But no notice is taken of this , no thanks is from them returned to him for such kindness of Christ. Wherefore such Ungrateful , Unthankful , Inconsiderate Wretches as these , must needs be a continual Eye sore , as I may say , and great provocation to God. And yet thus men will do before their Hearts are Broken , Luke 13. 6 , 7 , 8 , 9. Christ , as I said , is called a Physician ; yea , he is the only Soul Physician . He heals , how desperate soever the Disease be ; yea , and heals who he undertakes for ever . I give unto them Eternal Life , ( John 10. 27 , 28. ) and doth all of free Cost , of meer Mercy and Compassion . But what 's all this to one that neither sees his Sickness , that sees nothing of a Wound ? What is the best Physician alive , or all the Physicans in the World ▪ put all together , to him that knows no Sickness , that is sensible of no Disease ? Physicians , as was said , may go a begging , for all the healthful ; Physicians are of no esteem save only to the Sick , or upon a supposition of being so now , or at any other time . Why , this is the cause Christ is so little set by in the World , God has not made them sick by smiting of them ; his Sword has not given them the wound , his Dart has not been struck through their Liver , they have not been broken with his Hammer , nor melted with his Fire . So they have no regard to his Physician , so they slight all the provision which God has made for the Salvation of the Soul. But now , let such a Soul be wounded , let such a mans heart be broken ; let such a man be made sick through the sting of guilt , and be made to wallow himself in ashes under the burden of his Transgressions ; and then who but Christ ( as has been shew'd afore ) Then the Physician ; then , Wash me Lord ; then , Supple my Wounds ; then , Pour thy Wine and Oyle into my Sore . Then , Lord Jesus cause me to hear the Voice of Joy and Gladness , that the Bones which thou hast broken may Rejoyce . Nothing now so welcome as healing ; and so nothing , no man so desirable now as Christ : His name to such , is the best of names ; His Love to such is the best of Love ; himself being now , not only in himself , but also to such a Soul , the chiefest of Ten Thousands , Song 5. As Bread to the Hungry , as Water to the Thirsty , as Light to the Blind , and Liberty to the Imprisoned : So , and a thousand times more , is Jesus Christ to the Wounded , and to them that are Broken Hearted . Now , as was said , this must needs be Excellent in Gods Eyes , since Christ Jesus is so glorious in his Eyes . To contemn what a man counts Excellent , is an offence to him ; but to vallue , esteem , or think highly of that which is of esteem with me , this is pleasing to me , such an opinion is excellent in my sight . What says Christ , My Father loveth you , because ye loved me . Who hath an high esteem for Christ , the Father hath an high esteem for them . Hence 't is said , He that hath the Son , hath the Father ; the Father will be his , and will do for him as a Father , who receiveth and sets an honourable esteem on his Son , John 16. 27. But none will , none can do this , but the Broken-Hearted ; because they , and they only , are sensible of the want and worth of an intrest in him . I dare appeal to all the World as to the truth of this , and do say again , That these and none but these , have hearts of esteem in the sight of God. Alas ! the heart of the wicked is little worth , ( Pov. 10. 20. ) for it is destitute of a precious esteem of Christ , and cannot but be destitute , because it is not wounded , broken , and made sensible of the want of mercy by him . Fourthly , A Broken Heart , is of great esteem with God , because it is A thankful heart for that sence of sin and of grace it has received . The Broken Heart is a sensible heart . This we touched upon before . It is sensible of the dangers which Sin leadeth to ; yea , and has cause to be sensible thereof , because it has seen and felt what Sin is , both in the guilt and punishment that by Law is due thereto . As a Broken heart is sensible of Sin , in the evil nature and consequences of it ; so it is also sensible of the way of Gods delivering the Soul from the day of Judgment ; consequently , it must be a thankful heart . Now he that Praises me , glorifies me , saith God ; and God loves to be glorified , Gods glory is dear unto him , he will not part with that , Psal. 50. 23. Isa. 42. 8. The Broken-Hearted , say I , forasmuch as he is the sensible Soul , it follows , that he is the Thankful Soul. Bless the Lord O my Soul , said David , and all that is within me , Bless his holy Name . Behold what Blessing of God is here ! And yet not content here with , he goes on with it again , saying , Bless the Lord , O my Soul , and forget not all his Benefits . Psal. 103. 1 , 2. But what 's the matter ? Oh , he has forgiven all thine Iniquities , and healed all thy Diseases . He has redeemed thy Life from Destruction , and Crowneth thee with loving kindness ▪ and tender Mercies , Verse 3. 4. But how came he to be affected with this ? Why , he knew what it was to hang over the mouth of Hell for Sin : Yea , he knew what it was for Death and Hell to beset and compass him about : Yea , they took hold of him , as we have said , and were pulling of him down into the deep ; this ●e saw to the breaking of his heart . He saw also the way of Life , and had his Soul relieved with faith and sence of that , and that made him a thankful man. If a man who has had a broken Leg , is but made to understand , that by the breaking of that , he kept from breaking of his Neck , he will be thankful to God for a broken Leg. 'T is good for me , said David , that I have been Afflicted . I was by that preserved from a great danger ; for before that , I went astray . Psal. 119. 67. 71. And who can be thankful for a mercy , that is not sensible that they want it , have it , and have it of Mercy . Now this the Broken-Hearted , this the man that is of a Contrite Spirit is sensible of ; and that with reference to Mercies of the best sort , and therefore must needs be a thankful man , and so have an heart of esteem with God , because it is a thankful heart . Fifthly , A Broken Heart is 〈◊〉 great esteem with , or an excellent thing in the sight of God , Because 't is an heart that desires now to become a receptacle , or habitation for the Spirit and Graces of the Spirit of God. It was the Devils hold before , and was contented so to be . But now it is for entertaining of , for being possessed with the holy Spirit of God. Create in me a clean heart , said David , and renew a a right spirit within me . Take not thy holy Spirit from me , uphold me with thy free Spirit , Psal. 51. 10 , 11 , 12. Now he was for a clean heart , and a right Spirit ; now he was for the sanctifyings of the blessed Spirit of Grace : A thing which the uncircumcised in heart resists , and do despite unto , Acts 7. 51. Heb. 10. 29. A Broken Heart therefore suiteth with the heart of God , a Contrite Spirit is one Spirit with him . God , as I told you before , covets to dwell with the Broken in Heart , and the Broken in Heart desireth communion with him . Now here 's an agreement , an oneness of mind ; now the same mind is in thee which was also in Christ Jesus . This must needs be an excellent Spirit ; this must needs be better with God , and in his Sight , Then thousands of Rams , or Ten thousand Rivers of Oyl . But does the Carnal World covet this , this Spirit , and the blessed Graces of it ? No , they despise it , as I said before , they mock at it , they prefer and countenance any sorry dirty Lust rather ; and the reason is , because they want a Broken Heart , that Heart so highly in esteem with God ; and remain for want thereof , in their enmity to God. The Broken-Hearted knows that the sanctifyings of the Spirit , is a good means to keep from that relaps , out of which a man cannot come , unless his heart be wounded a second time . Doubtless David had a Broken Heart at first Conversion , and if that Brokenness had remained , that is , had he not given way to hardness of heart again , he had never fallen into that Sin out of which he could not be recovered , but by the breaking of his Bones a second time . Therefore I say , a Broken Heart is of great esteem with God ; for it ( and I will add , so long as it retains its tenderness ) covets none but God , and the things of his holy Spirit , Sin is an abomination to it . And here , as in a fit place , before I go any further , I will shew you some of the advantages that a Christian gets by keeping of his Heart tender . For , As to have a Broken Heart , is to have an excellent thing , so to keep this broken heart tender , is also very advantagio us . First , This is the way to maintain in thy Soul always a fear of Sinning against God. Christians do not wink at , or give way to Sin , until their hearts begin to lose their Tenderness . A Tender Heart will be afflicted at the Sin of another , much more it will be afraid of committing of Sin it self . 2 King 22. 19. Secondly , A Tender Heart quickly yieldeth to Prayer ; yea , prompteth to it , puts an edge and fire into it ; we never are backward to Prayer , until our heart has lost its Tenderness , ●ho then it grows cold , flat and formal , and so carnal to and in that holy duty . Thirdly , A Tender Heart , has always Repentance at hand for the least fault or slip or sinful thought that the Soul is guilty of ; in many things the best offend : But if a Christian loseth his Tenderness , if he says he has his Repentance to seek , his heart is grown hard ; has lost that Spirit , that kind Spirit of Repentance it was wont to have . Thus it was with the Corinthians , they were decayed , and lost their Tenderness ; wherefore their Sin , yea , great Sins , remained unrepented of , 2 Cor. 12 , 20 , 21. Fourthly , A Tender Heart , is for receiving often its Communion with God ; when he that is hardened , tho the seed of Grace is in him , will be content to Eat , Drink , Sleep , wake , and go days without number without him Isa. 17. 10. 18. Jer. 2. 32. Fifthly , A Tender Heart , is a wakeful watchful heart . It watches against Sin in the Soul , Sin in the Family , Sin in the Calling , Sin in Spiritual duties and performances , &c. It watches against Satan , against the World , against the Flesh , &c. But now when the Heart is not Tender ; there is Sleepiness , Unwatchfulness , Idleness , a Suffering the heart , the Family , and Calling to be much defiled , spotted and blemished with Sin ; for a heart departs from God , and turns aside in all these things . Sixthly , A Tender Heart will deny it self , and that in lawful things , and will forhear even that which may be done , for some Jew , or Gentile , or the Church of God , or any member of it should be offended , or made weak thereby : whereas the Christian that is not tender , that has lost his tenderness , is so far off of denying himself in lawful things , that he will even adventure to meddle in things utterly forbidden , whoever is offended , grieved , or made weak thereby : For an instance for this , we need go no further then to the man in the Text , who while he was Tender , trembled at little things , but when his heart was hardened , he could take Bethsheba , to satisfie his Lust , and kill her husband to cover his Wickedness . Seventhly , A Tender Heart , I mean the heart kept tender , preserves from many a blow , lash , and fatherly chastisement ; because it shuns the causes , which is sin , of the scourging hand of God. With the upright thou wilt shew thy self upright , but with the froward thou wilt shew thy self unsavoury , 2 Sam. 22. 27. Psal. 18. 25 , 26 , 27. Many a needless rebuke and wound , doth happen to the Saints of God thorow their unwise behaviour ; when I say needless , I mean , they are not necessary , but to reclaim us from our vanities , for we should not feel the smart of them , were it not for our follies . Hence the afflicted is called a fool , because his folly brings his affliction upon him . Fools , says David , Because of their transgressions , and because of their Iniquities , are afflicted . Psal. 107. 17. And therefore it is , as was said afore , that he calls his Sin his foolishness . And again , God will speak peace to his people and his saints , but let not them return again to folly . Psal. 38. 5. Psal. 85. 8. If his Children transgress my Laws , I will visit their Transgressions with a R●d , and their Iniquities with Stripes . Quest. But what should a Christian do , when God has broke his heart , to keep it tender ? Answ. To this I will speak briefly . And First , Give you several Cautions . Secondly , Several Directions . For Cautions : 1. Take heed , that you choke not those Convictions that at present do break your hearts , by labouring to put those things out of your minds which were the cause of such Convictions , but rather nourish and cherish those things in a deep and sober remembrance of them . Think therefore with thy self thus , What was it that at first did wound my heart ? And let that still be there , until by the Grace of God , and the Redeemed blood of Christ , it is removed . 2. Shun Vain Company ; the keeping of Vain Company has stifled many a Conviction , kill'd many a desire , and made many a Soul fall into Hell , that once was hot in looking after Heaven . A Companion that is not profitable to the Soul , is hurtful . He that walketh with wise men shall be wise , but a Companion of Fools shall be destroyed , Prov. 13. 20. 3. Take heed of Idle Talk , that thou neither hear nor joyn with it . Go from the presence of a foolish man , when thou perceivest not in him the lips of Knowledge , Prov. 14. 7. Evil Communication corrup●s good manners . And a fools ▪ Lips are a snare to his Soul. Wherefore take heed of these things , Prov. 18. 7. 1 Cor. 15. 33. 4. Beware of the least motion to Sin , that it be not countenanced , lest the countenancing of that , makes way for a bigger : David's eye took his heart , and so his heart nourishing the thought , made way for the Womans company , the act of Adultry , and bloody Murder . Take heed therefore Brethren , lest any of you be hardened through the deceitfulness of Sin. Heb. 3. 12 , 13. And remember , that he that will rend the block , puts the thin end of the wedge first thereto , and so by driving does his work . 5. Take heed of Evil Examples among the Godly , learn of no man to do that which the word of God forbids . Sometimes Satan makes use of a good mans bad ways , to spoile and harden the heart of them that come after : Peter's false doing had like to have spoiled Barnabas , yea , and several others more . Wherefore take heed of men , of good mens ways , and measure both theirs and thine own , by no other rule but the holy Word of God. Gal. 2. 11 , 12 , 13. 6. Take heed of Unbelief , or Atheistical thoughts ; make no question of the truth and reality of Heavenly things : For know , Unbelief is the worst of Evils ; nor can the heart be Tender , that nourisheth or gives place unto it . Take heed therefore least there be in any of you an evil heart of Unbelief , in departing from the Living God , Heb. 3. 12. These Cautions are necessary to be observed with all diligence , of all them that would , when their Heart is made Tender , keep it so . And now to come to the Directions . 1. Labour after a deep knowledge of God to keep it warm upon thy heart . Knowledge of his Presence , that is every where . Do not I fill Heaven and Earth saith the Lord ? Jer. 23. 24. 2. Knowledge of his piercing Eye . That it runneth too and srow thorough the Earth , beholding in every place , the Evil and the Good. That his Eyes behold , and his Eye lids try the Children of Men. Prov. 15. 3. 3. The knowledge of his Power , that he is able to turn and dissolve Heaven and Earth into dust and ashes ; and that they are in his hand but as a Scrole or Vesture , Heb. 1 , 11 , 12. 4 The knowledge of his Justice , that the rebukes of it are as devouring Fire . Heb. 12 , 29. 5. The knowledge of his Faithfulness , in fulfilling Promises to them to whom they are made , and of his threatnings on the Impenitent , Mat. 5. 18. Chap. 24. 35. Mark 13. 31. Secondly , Labour to get , and keep a deep sence of Sin in its Evil Nature , and in its Soul-destroying Effects upon thy heart ; be perswaded , that it is the only Enemy of God , and that none hate , or are hated of God , but through that . 1. Remember , it turned Angels into Devils , thrust them down from Heaven to Hell. 2. That it is the chain in which they are held and bound over to Judgment . 2 Pet. 2 4. Jud. 6. 3. That 't was for that that Adam was turned out of Paradice : That for which the Old World was Drowned : That for which Sodom and Gomorrah was burned with Fire from Heaven : And that which cost Christ his Blood to Redeem thee from the curse it has brought upon thee : And that , if any thing , will keep thee out of Heaven for Ever and Ever . 4. Consider the pains of Hell , Christ makes use of that as an argument to keep the heart tender , yea , to that end repeats and repeats , and repeats both the Nature and durableness of the burning Flame thereof , and of the gnawing of the never-dying-worm that dwells there , Mar. 9. 43 , 44 , 45 , 46 , 47 , 48. Thirdly , Consider of Death , both as to the certainty of thy dying , and uncertainty of the time when . We must dye , we must needs dye , our days are determined , the number of our months are with God , tho not with us ; nor can we pass them , would we , had we them , give a thousand worlds to do it , 2 Sam. 14. 14. Job 7. 1. Chap. 1● . 1 , 2 , 3 , 4 , 5. Consider thou must dye but once , I mean but once as to this world , for if thou , when thou goest hence , do'st not dye well , thou canst not come back again and dye better . ' I is appointed unto all men once to dye and after this the Judgment , Heb. 9. 27. Fourthly , Consider also of the certainty and terribleness of the day of Judgment , when Christ shall sit upon his Great White Throne ; when the dead shall , by the sound of the Trump of God , be raised up ; when the Elements , with - Heaven and Earth , shall be on a burning Flame ; when Christ shall separate men one from another , as a Shepherd divideth his Sheep from the Goats , when the the Books shall be opened , the Witness produced , and every man be Judged according to his works ; when Heaven Gate shall stand open to them that shall be Saved , and the Jaws of Hell stand gaping for them that shall be Damned . Acts 7 30 , 31. Chap. 10. 42. Matt. 25. 30 , 31. Revel . 2. 11. 1 Cor. 15. 51 , 52. Revel . 20. 12. 2 Pet. 3. 7 , 10 , 12. Mat. 25. 32. Rom. 2. 15 , 16. Revel . 22. 12. Matt. 25. 34 , 41. Revel . 20. 15. Fifthly , Consider , Christ Jesus did use no means to harden his heart against doing and suffering those sorrows which were necessary for the Redemption of thy Soul : No , though he could have hardened his heart against thee , in the way of Justice and Righteousness , because thou hadst Sinned against him ; he rather awakened himself , and put on all Pity , Bowels , and Compassion , yea , Tender Mercies , and did it . In his Love and in his Pity he saved us . His Tender Mercies from on high hath visited us . He loved us , and gave himself for us . Learn then of Christ , to be Tender of thy self , and to endeavour to keep thy Heart Tender to Godward , and to the Salvation of thy Soul. But to draw to a Conclusion . The USE LEt us now then make some use of this Doctrine : As , First , From the truth of the matter , namely , That the man who is truly come to God , has had his Heart Broken , his Heart Broken in order to his coming to him ; and this shews us what to judge of the league that is between Sin and the Soul ; to wit , that it is so firm , so strong , so inviolable , as that nothing can break , disannul , or make it void , unless the heart be broken for it . 'T was so with David , yea , his new league with it , could not be broken , until his heart was Broken. 'T is amazing to Consider , what hold Sin has on some mens Souls , Spirits , Will and Affections . 'T is to them better then Heaven , better then God , then the Soul , ay , then Salvation ; as is evident , because , tho all these are offered them upon this condition , if they will but leave their Sins ; yet they will choose rather to abide in them , to stand and fall by them . How sayst thou Sinner ? Is not this a Truth ? How many times hast thou had Heaven and Salvation offer'd to thee freely , wouldst thou but break thy league with this great enemy of God ? Of God , do I say ? If thou wouldst but break this league with this great Enemy of thy Soul ; but couldest never yet be brought unto it : No , neither by Threatning , nor by Promise couldst thou ever yet be brought unto it . 'T is said of Ahab , He sold himself to work wickedness : And in another place , Yea , for your Iniquities have ye sold your selves , 1 King 21. 25. Isa. 50. 1. But what is this Iniquity ? Why , a thing of nought , nay , worse then nought a thousand times ; but because nought , is as we say nought ; therefore it goes under that term , where God saith again to the People , Ye have sold your selves for nought , Isa. 52. 3. But I say , What an amazing thing is this ? That a Rational Creature should make no better a Bargain ; That one that is so wise in all terene things , should be such afool in the thing that is most weighty : And yet such a fool he is , and he tells every one that goes by the way , that he is such an one , because he will not break his league with Sin , until his heart is broken for it . Men love Darkness rather then Light : Ay , they make it manifest they love it , since so great a profer will not prevail with them to leave it . Secondly , Is this a truth ? That the man that truly comes to God in order thereto , has had his Heart broken ? Then this shews us a reason , why some mens hearts are Broken ; even a reason , why God breaks some mens hearts for Sin ; namely , because he would not have them dye in it , but rather come to God that they might be Saved . Behold therefore in this , how God resolved as to the saving of some mens Souls ! He will have them , he will save them , he will break their Hearts , but he will Save them ; He will kill them , that they may Live ; He will wound them , that he may heal them . And it seems by our discourse , that now there is no way left but this ; fair means , as we say , will not do ; good words , a Glorious Gospel , Entreatings , Bseeching with Blood and Tears , will not do : Men are resolved to put God to the utmost of it ; if he will have them , he must fetch them , follow them , catch them , Lame them ; yea , break their Bones , or else he shall not save them . Some men think an invitation , an outward call , a rational discourse will do ; but they are much deceived . There must a Power , an exceeding great and mighty Power attend the Word , or it worketh not effectually to the Salvation of the Soul. I know these things are enough to leave men without excuse ; but yet they are not enough to bring men home to God. Sin has hold of them , they have sold themselves to it ; the Power of the Devil has hold of of them , they are his Captives at his will , yea , and more then all this , their will is one with Sin and with the Devil to be held Captive thereby : And if God gives not Contrition , Repentance , or a Broken Heart for Sin , there will not be , no , not so much as a mind in man , to forsake this so horrible a Confederacy and Plot against his Soul. 2 Tim. 2. 24 , 25. Hence men are said to be drawn from these breasts , that come , or that are brought to him . Isa. 26 9. Joh. 6. 44. Wherefore John might well say , Behold what manner of Love the Father hath bestowed upon ! us Here is Cost bestowed , Paines bestowed , Labour bestowed , Repentance bestowed , yea , and an Heart made sore , wounded , broken , and fill'd with pain and sorrow , in order to the Salvation of the Soul. Thirdly , This then may teach us what estemation to set upon a Broken Heart . A Broken Heart , is such as God esteems , yea , as God counts better then all external Service . A Broken Heart is that which is in order to Salvation ; in order to thy coming to Christ for Life . The World know not what to make of it , not what to say to one that has a Broken Heart , and therefore do despise it , and count that man that carries it in his bosom a moping fool , a miserable wretch , an undone Soul. But a Broken and a Contrite Spirit , O God , thou wilt not despise . A Broken Heart takes thine Eye , thy Heart ; thou choosest it for thy Companion , yea , hast given thy Son a charge to look well to such a man , and hast promised him thy Salvation , as has afore been proved . Sinner , Hast thou obtained a broken Heart ? has God bestowed a Contrite Spirit upon thee ? He has given thee what himself is pleased with ; He has given thee a Cabinet to hold his Grace in , He has given thee an heart , that can heartily desire his Salvation , an heart , after his own Heart , that is , such as suits his minde . True , it is Painful now , Sorrowful now , Penitent now , grieved now ; now 't is Broken , now it Bleeds , now , now it Sobs , now it Sighs , now it mourns and cryeth unto God. Well , very well . All this is because he has a mind to make thee laugh ; he has made thee Sorry on Earth , that thou mightest Rejoyce in Heaven . Blessed are ye that Mourn , for ye shall be Comforted . Blessed are ye that Weep now , for ye shall Laugh , Mat. 5. 4. Luke 6 21. But Soul , be sure thou hast this Broken Heart ; all Hearts are not Broken Hearts , nor is every heart that seems to have a wound , an Heart that 's truly Broken : A man may be cut to , yet not into the Heart ; a man may have another , yet not a broken Heart . Acts 7. 54. 1 Sam. 10 9. We know there 's a difference betwixt a wound in the Flesh , and a wound in the Spirit ; yea , a mans Sin may be wounded , and yet his Heart not Broken ; so was Pharoahs , so was Sauls , so was Ahabs ; but they had none of them the mercy of a Broken Heart : Therefore , I say , Take heed every scratch with a Pin , every prick with a Thorn ; nay , every blow that God giveth with his Word upon the heart of Sinners , doth not therefore break them . God gave Ahab such a blow , that he made him stoop , fast , humble himself , gird himself with , and lay in Sackcloth , which was a great matter for a King ; and go softly , and yet he never had a Broken Heart , 1 King 21. 27 , 29. What shall I say , Pharoah and Saul Confessed their Sin , Judas Repented himself of his doings , Esau sought the Blessing , and that carefully with Tears ; yet none of these had an Heart rightly Broken , or a Spirit truly Contrite ; Pharoah , Saul and Judas , were Pharoah , Saul , and Judas still ; Esau , was Esau still ; there was no gracious change , no thorough turn to God , no unfeigned parting with their Sins ; no hearty flight for Refuge , to lay hold on the hope of Glory , tho they indeed had thus been touched . Exod. 10. 16. 1 Sam. 26. 21. Mat. 27. 3. Heb. 12. 14 , 15 , 16 , 17. The consideration of these things , call a loud to us to take heed , that we take not that for a Broken and a Contrite Spirit , that will not go for one at the day of Death and Judgment . Wherefore , seeking Soul , let me advise thee , that thou mayst not be decieved as to this thing of so great weight . 1. To go back towards the beginning of this book , and compare thy self with those six or seven signs of a Broken and a Contrite Heart , which there I have , according to the word of God , given to thee for that end ; and deal with thy Soul impartially about them . 2. Or , which may , and will be great help to thee , if thou shalt be sincere therein ; namely , to betake thy self to the search of the Word , especially where thou readest of the Conversion of men , and try if thy Conversation be like , or has a good resemblance or oneness with theirs : But in this have a care , that thou dost not compare thy self with those good Folk , of whose Conversion thou readest not , or of the breaking of whose Heart , there is no mention made in Scripture ; for all that are recorded in the Scripture for Saints , have not their Conversion as to the manner or nature of it , recorded in the Scripture . 3. Or else , Do thou consider truly , of the true signs of Repentance , which are laid down in Scripture , for that is the true effect of a Broken Heart , and of a wounded Spirit . And for this see , Mat. 3. 5 , 6. Luke 18. 13. Chap. 19. 8. Act ; 2. 37 , 38 , 39 , 40 , &c. Chap. 16. 29 , 30. Chap. 19. 18 , 19. 2 Cor. 7 8 , 9 , 10 , 11. 4. Or else , Take into Consideration , how God has said , they shall be in their Spirits , that he intends to Save . And for this , read these Scriptures . 1. That in the One and Thirtieth of Jeremiah , They shall come with Weeping ; and with Supplication will I l●●d them , &c. V. 9. 2. Read Jer. 50. 4 , 5. In those days , and at that time , the Children of Israel shall come , they and the Children of Judah together , going and weeping : They shall go , and seek the Lord their God. They shall ask the way to Zion with their faces thitherward , saying , Come , and let us joyn our-selves to the Lord , in a perpetual Covenant that shall not be forgotten . 3. Read Ezek. 6. 9. And they that escape of you shall remember me among the Nations , whither they shall be carried Captives , because I am broken with their who● rish Heart ; which have departed from me , and with their eyes which go a whoring after their Idols : And they shall loath themselves for the Evils which they have committed in all their Abominations . 4. Read Ezek. 7. 16. But they that escape of them , shall escape , and shall be on the Mountains like Doves of the Valleys , all of them Mourning , every one for his Iniquity . 5. Read Ezek. 20. 43. And there shall ye remember your ways , and all your doings , wherein ye have been defiled , and ye shall loath your selves in your own sight , for all your evils that ye have commited 6. Read Ezek. 36. 31. Then shall ye remember your own evil ways , and your doings that were not good , and shall loath your selves in your own sight , for your Iniquities , and for your Abominations . 7. Read Zech. 12. 10. And I will pour upon the house of David , and upon the Inhabitants of Jerusalem , the Spirit of Grace and of Suplications : And they shall look upon me whom they have pierced , and they shall mourn for him , as one mourneth for his only Son , and shall be in bitterness for him , as one that is in bitterness for his first-born . Now all these are the fruits of the Spirit of God , and of the Heart , when it is Broken : Wherefore Soul , Take notice of them , and because these are Texts by which God promiseth , that those whom he saveth , shall have this Heart , this Spirit , and these holy effects in them : Therefore consider again , and examine thy self , whether this is the state and condition of thy Soul. And that thou mayst do it fully , consider again , and do thou , 1. Remember that here is such a sence of Sin , and of the irksomness thereof , as maketh the man , not only to abhor that , but himself , because of that : This is worth the noting by thee . 2 Remember again , That here is not only a Self-abhorrence , but a sorrowful , kind mourning unto God , at the consideration , that the Soul by Sin has affront●d , contemned disregarded , and set at nought , both God and his holy Word . 3. Remember also , That here are Prayers and Tears for Mercy , with desires , to be now out of love with Sin for ever , and to be in Heart and Soul , firmly joyned and knit unto God. 4. Remember also , That this People here spoken of , have all the way , from Satan to God , from Sin to Grace , from Death to Life , scattered with Tears and Prayers , with Weeping and Supplication : They shall go weeping , and seeking the Lord their God. 5. Remember that these People , as Strangers and Pilgrims do , are not ashamed to ask the way of those they meet with , to Zion , or the Heavenly Countrey ; whereby they confess their ignorance as became them , & their desire to know the way to Life , yea , thereby they declare , that there is nothing in this world , under the Sun , or this side Heaven , that can satisfie the longings , the desires and cravings , of a Broken and Contrite Spirit . Reader , be advised , and consider of these things seriously , and compare thy Soul with them , and with what else thou shalt find here written , for thy Conviction and Instruction . Fourthly , If a broken Heart , and a contrite Spirit , be of such esteem with God , Then this should encourage them that have it , to come to God with it . I know the GREAT encouragement for men to come to God , is , for that there is a Mediator between God and men , the Man Christ Jesus . ( 1 Tim. ● . 5. ) This I say , is the GREAT Encouragement , & in its place , there is none but that ; but there are other Encouragements subordinate to that , and a Broken , and a Contrite Spirit is one of them ; this is evident from several places of Scripture . Wherefore , thou that canst carry a Broken Heart , and a Sorrowful Spirit with thee ; when thou goest to God , tell him , thy Heart is wounded within thee , that thou hast Sorrow in thy Heart , and art Sorry for thy Sins , but take heed of Lying . Confess also thy Sins unto him , and tell him , they are continually before thee . David made an argument of these things , when he went to God by Prayer . O Lord , saith he , Rebuke me not in thine Anger , neither chasten me in thy sore displeasure . But why so ? O , says he , thine Arrows stick fast in me , and thy hand ●resseth me sore . There is no soundness in my Flesh , because of thine Anger , neither is there any rest in my bones because of my Sin. For mine iniquities are gone over mine head : as an heavy burden , they are too heavy for me . My wounds stink and are corrupt , because of my foolishness . I am troubled , I am bowed down greatly ; I go mourning all the day long . For my loins are filled with a lothsom disease : and there is no soundness in my Flesh. I am feeble and sore broken : I have roared by reason of the disquietness of my heart . Lord , all my desire is before thee ; and my groaning is not hid from thee . My heart panteth , my strength faileth me : As for the light of mine Eyes , it also is gone from me : My lovers and friends stand aloof from my sore . And so he goes on , Psal. 38. 1 , 2 , 3 , 4 , &c. These are the Words , Sighs , Complaints , Prayers , and Arguments of a Broken Heart to God for Mercy ; And so are they . Have Mercy upon me , O God , according to thy loving kindness : According to the multitude of thy tender Mercies , blot out my Transgressions . Wash me throughly from mine Iniquity , and cleanse me from my Sin. For I acknowledge my Transgressions , and my Sins are ever before me . Psal. 51. 1 , 2 , 3. God alloweth poor Creatures , that can without lying , thus to plead and argue with him . I am poor and sorrowful , said the good man to him , let thy Salvation set me on high , Psal. 69. 29. Wherefore , Thou that hast a Broken Heart , take courage , God bids thee take courage ; say therefore to thy Soul , Why art thou cast down , O my Soul : As usually the Broken-Hearted are : And why art thou disquieted within me ? Hope thou in God. I had fainted , if I had not been of good courage ; therefore be of good courage and he shall strengthen thine heart , Psal. 42. 11. Psal. 43. 5. Psal. 27. 12 , 13 , 14. But Alas ! The Broken-Hearted are far off from this , they faint , they reckon themselves among the dead , they think God will remember them no more ; the thoughts of the greatness of God and his holiness , and their own Sins and Vilenesses , will certainly consume them ; they feel guilt and anguish of Soul , they go Mourning all the day long ; their Mouth is full of gravil and gaul , and they are made to drink draughts of Wormwood and Gaul : So that he must be an artist indeed at believing , who can come to God under his guilt and horror , and plead in faith , that the Sacrifices of God are a Broken Heart , such as he had , and that a Broken and a Contrite Spirit , God will not despise . Fifthly , If a Broken Heart , if a Broken and a Contrite Spirit , is of such esteem with God ; Then why should some be , as they are , so afraid of a Broken Heart , and so shy of a Contrite Spirit ? I have observed , that some men are as fraid of a Broken Heart , or that they for their sins should have their hearts Broken , as the Dog is of the Whip . O! They cann't away with such Books , with such Sermons , with such Preachers , or with such talk , as tends to make a man sensible of , and to Break his Heart , and to make him Contrite for his Sins . Hence they heap to themselves such Teachers , get such Books , Love such Company , and delight in such Discourse , as rather tends to harden , then soften ; to make desperate in , then sorrowful for their Sins : They say to such Sermons , Books and Preachers , as Amaziah said to Amos. O thou seer , go , flee thou away into the land of Judah , and there eat Bread , and Prophesie there , but Prophesie not again any more at Bethel , &c. Amos 7. 12 , 13. But do these People know what they do ? Yes , think they , for such Preachers , such Books , such Discourses , tend to make one Melancholy or Mad ; they make us , that we cannot take pleasure in our Selves , in our Concerns , in our Lives . But , Oh Fool in grain ! Let me speak unto thee , Is it a time to take Pleasure , and to Recreate thy self in any thing , before thou hast Mourned and been Sorry for thy Sins ? That Mirth that is before Repentance for Sin , will certainly end in heaviness . Wherefore the Wise Man puting both together , saith , that Mourning must be first . There is a time to Weep , and a time to Laugh , a time to Mourn , and a time to Dance , Eccles. 3. 4. What! An Unconverted Man , and Laugh ! Shouldest thou see one Singing merry Songs , that is riding up Holbourn , to Tyburn , to be hanged for Felony ; wouldest thou not count him besides himself , if not worse ; and yet thus it is with him that is for Mirth , while he standeth Condemned by the Book of God for his Trespasses . Man ! Man ! Thou hast cause to Mourn ; yea , thou must Mourn , if ever thou art Saved . Wherefore my advice is , that instead of shuning , thou covet both such Books , such Preachers , and such Discourses , as has a tendency to make a man sensible of , and to break his Heart for Sin ; and the reason is , because thou wilt never be as thou shoud'st , concerned about , nor seek the Salvation of thine own Soul , before thou hast a Broken Heart , a Broken and a Contrite Spirit . Wherefore , be not afraid of a Broken Heart , be not shy of a Contrite Spirit : It is one of the greatest Mercies that God bestows upon a Man or a Woman . The Heart Rightly Broken at the sence of , and made Truly Contrite for Trransgression , is a certain fore-runner of Salvation . This is evident from these six demonstrations , which was laid down to prove the point in hand at first . And for thy awaking in this matter , Let me tell thee , and thou wilt find it so , Thou must have thy heart Broken , whether thou wilt or no. God is resolved to break ALL hearts for Sin , some time or other . Can it be imagined , Sin being what it is , and God what he is , to wit , a Revenger of Disobedience , but that one time or other , man must smart for Sin : Smart , I say , either to Repentance , or to Condemnation . He that Mourns not now , while the Door of Mercy 's open ; must Mourn for Sin when the door of Mercy 's shut . Shall men despise God , Break his Law , Contemn his Threats , Abuse his Grace , yea , Shut their Eyes when he says , See ; and Stop their Ears , when he says , Hear ; and shall they SO escape ? No , no , Because he called , and they refused ; he stretched out his hand , and they regarded it not : Therefore shall Calamity come upon them as upon one in Travel , and they shall cry in their Destruction , and then God will laugh at their Destruction , and mock when their Fear cometh . Then saith he , They shall cry , Prov. 1. 24. 25 , 26 , &c. I have often observed , that this threatning is repeated at least seven times in the new Testament , saying , There shall be weeping and gnashing of Teeth ; There shall be wailing and gnashing of Teeth , as Mat. 8. 12. Chap. 13. 42. and 50. Chap. 22. 13. Chap. 24 ▪ 51. Chap. 25. 30. Luke 13. 28. There , where ; in Hell , and at the barr of Christs Tribunal , when he comes to judge the World , and shall have shut too the door to keep them out of Glory , that have here despised the offer of his Grace , and overlooked the day of his Patience : There shall be wailing and gnashing ▪ of Teeth . They shall weep and wail for this . There are but two Scriptures that I shall use more , and then I shall draw towards a Conclusion . One , is that in Proverbs , where Solomon is counseling of Young Men to beware of Strange , that is of wanton , light , and ensnaring women . Take heed of such , said he , Lest thou mourn at last , that is , in Hell , when thou art dead , when thy flesh and thy body are consumed , and say , how have I hated Instruction , and despised Reproof , and have not obeyed the voice of my Teachers , nor enclined mine ears to them that Instructed me , Prov. 5. 1 , 2 , 3 , &c. The other Scripture is that in Isaiah , where he says , Because when I Called , ye did not Answer , when I Spake , ye did not Hear , but did evil before mine Eyes , and did choose that wherein I delighted not . Therefore , thus saith the Lord God , Behold , my Servant shall eat , but ye shall be hungrey ; behold , my Servants shall drink , but ye shall be thirsty ; behold , my Servants shall rejoyce , but ye shall be ashamed ; behold , my Servants shall sing for joy of Heart , but ye shall cry for Sorrow of Heart , and howl for Vexation of Spirit , Isa. 65. 12 , 13 , 14. How many beholds are here ? And every behold , is not only a call to careless ones to Consider , but as a declaration from Heaven , that thus at last it shall be with all Impenitent Sinners , That is , when others sing for Joy in the Kingdom of Heaven , they , they shall Sorrow in Hell , and howl for vexation of Spirit there . Wherefore let me advise , that you be not afraid of , but that ye rather covet a Broken Heart , and prize a Contrite Spirit ; I say , covet it now , now the White Flag is hung out , now the Golden Scepter of Grace is held forth to you . Better mourn now God enclines to Mercy and Pardon , then mourn when the door is quite shut up . And take notice , that this is not the first time that I have given you this Advice . Lastly , If a Broken Heart be a thing of so great esteem with God , as has been said , and if duties cannot be rightly performed by a heart that has not been Broken. Then this shews the vanity of those Peoples minds , and also the invalidity of their pretended divine Services , who worship God with an heart that was never Broken , and without a Contrite Spirit . There has indeed at all times been great flocks of such Professors in the World in every Age ; but to little purpose , unless to deceive themselves , to mock God , and lay stumbling blocks in the way of others ; for a man whose heart was never truly Broken , and whose Spirit was never Contrite , cannot profess Christ in earnest , cannot love his own Soul in earnest : I mean , he cannot do these things in truth , and seek his own good the right way , for he wants a bottom for it , to wit , a Broken Heart for sin , and a Contrite Spirit . That which makes a man an hearty , an unfeigned , a sincere seeker after the good of his own Soul , is sense of sin , and a Godly fear of being overtaken with the danger which it brings a man into . This makes him Contrite , or Repentant , and puts him up on seeking of Christ the Saviour , with heart - aking , and heart - breaking Considerations . But this cannot be , where this sense , this godly fear , and this holy contrition is wanting : profess men may , and make a noise , as the empty Barrel maketh the bigest sound ; but prove them , and they are full of air , full of emptiness , and that 's all . Nor are such Professors tender of God's Name , nor of the Credit of that Gospel which they profess ; nor can they , for they want that which should Oblidge them thereunto ; which is a sence of Pardon and Forgiveness ; by the which their broken Hearts have been replenished , succored , and made hope in God. Paul said , The Love of Christ constrained him . But what was Paul , but a broken Hearted and a contrite Sinner ? See Acts 9. 3 , 4 , 5 , 6. 2 Cor. 5. 14. When God shews a man the Sin he has committed , the Hell he has deserved , the Heaven he has lost : and yet that Christ , and Grace , and Pardon may be had ; this will make him serious , this will make him melt , this will break his heart , this will shew him that there is more than Air , than a Noise , than an Empty Sound in Religion ; and this is the man whose Heart , whose Life , whose Conversation and All , will be ingaged in the matters of the Eternal Salvation of his Precious and Immortal Soul. Object . But some may object , That in this saying I seem to ridged and censorious ; and will , if I moderate not these Lines with something milder afterward , discourage many an honest Soul. I Answer , Not a jot ; not an honest Soul in all the World will be offended at my words , for not one can be an honest Soul , I mean with reference to its concerns in another World , that has not had a broken Heart , that never had a Contrite Spirit . This I will say , because I would be understood aright ; That all attain-not to the same degree of trouble , nor lie so long there under , as some of their Brethren do : But to go to Heaven without a Broken Heart , or to be forgiven sin without a Contrite Spirit , is no Article of my Belief . We speak not now of what is secret , revealed things belong to us and our Children ; nor must we venture to go further in our Faith. Doth not Christ say ▪ The whole have no need of the Phsiti an ; that is they see NO need , but Christ will make them see their need before he ministers his Sovereign Grace unto them ; and good reason , otherwise he will have but little thanks for his kindness . Object . But there are that are godly educated from their Childhood , and so drink in the Principles of Christianity they know net how . Answer . I count it one thing to receive the Faith of Christ from men only , and another to receive it from God by the means . If thou art taught by an Angel , yet if not taught of God , thou wilt never come to Christ ; I do not say thou wilt never profess him . But if God speaks , and thou shalt hear and understand him , that voice will make such work within thee as was never made before . The Voice of God is a Voice by it self , and is so distinguished by them that are taught thereby . Joh. 6. 44 , 45. Psal. 29. Hab. 3. 15 , 16. Ephes. 4. 20 , 21. 1 Pet. 2. 2 , 3. Object . But some men are not so debauched and profane as some , and so need not to be so hammered and fired as others : so broken and wounded as others . Answ. God knows best what we need . Paul was as righteous , before conversion , as any that can pretend to Civility now , I suppose : and yet , that notwithstanding , he was made shake , and was astonished at himself , at his Conversion . And truly , I think , the more righteous any is in his own eyes before conversion , the more need he has of heart breaking work , in order to his salvation , because a man is not by nature so easily convinced that his righteousness is to God abominable , as he is that his debauchery and prosaneness is . A mans goodness is that which blinds him most , is dearest to him , and hardly parted with ; and therefore when such an one is converted that thinks he has goodness of his own enough to commend him in whole , or in part to God. ( but , but few such are converted ) there is required a great deal of breaking work upon his heart to make him come to Paul's conclusion , What! are we better than they ? No , in no wise , Rom. 3. 9. I say , before he can be brought to see , his glorious Robes are filthy Rags , and his gainful things but loss and dung , Isa. 64. Phil. 3. This is also gathered from these words , Publicans and Harlots enter into the Kingdom of God before the Pharisees , Mat. 21. 31. Why before them , but because they lie fairer for the word , are easier convinced of their need of Christ , and so are brought home to him without ( as I may ) all that adoe , that the Holy Ghost doth make to bring home one of these to him . True , nothing is hard or difficult to God. But I speak after the manner of men . And let who will take to task a man debauch'd in this Life , and one that is not so , and he shall see , if he laboureth to convince them both that they are in a state of Condemnation by nature ; that the Pharisee will make his appeals to God , with a great many , God I thank thee 's , while the Publican hangs his Head , shakes at Heart , and smites upon his Breast , saying , God be merciful to me a sinner , Luk. 18. 11 , 12 , 13. Wherefore a self-righteous man , is but a painted Satan , or a Devil in fine Cloathes ; but thinks he so of himself ? No! no! He saith to others , Stand back , come not near ▪ me , I am holier than thou . 'T is almost impossible , that a self-righteous man should be saved . But he that can drive a Camel through the eye of a Needle , can cause , that even such a one shall see his lost condition , and that he needeth the righteousness of God , which is by faith of Jesus Christ. He can make him see , I say , that his own goodness did stand more in his way to the Kingdom of Heaven , than he was aware of ; and can make him feel too , that his leaning to that is as great iniquity , as any immorality that men commit . The sum then is , That men that are converted to God by Christ , through the Word and Spirit ( for all this must go to Effectual Conversion ) must have their Hearts broken , and Spirits made contrite . I say , it MUST be so , for the reasons shewed before . Yea , and all decaied , apostatised and backsliden . Christians must , in order to their recovery again to God , have their Hearts broken , their Souls wounded , their Spirits made contrite , and sorry for their sins . Come , come , Conversion to God is not SO easie , and SO smooth a thing , as some would have men believe it is . Why is mans Heart compared to fallow ground ; Gods Word to a Plow , and his Ministers to Plow-men ; if the Heart indeed has no need of breaking , in order to the receiving of the Seed of God unto Eternal Life ? Jer. 4 , 3. Luk. 9. 62. 1 Cor. 9. 10. Who knows not that Fallow-ground must be Plowed , and Plowed too , before the Husbandman will venture his Seed ; yea , and after that oft soundly harrowed , or else he will have but a slender Harvest ? Why is the Conversion of the Soul compared to the grafting of a Tree if that may be done without cutting ? The Word is the Graft , the Soul is the Tree , and the word as the Sien must be let in by a wound ; for to stick on the outside , or to be tied on with a string , will do no good here ; heart must be set to heart , and back to back , or your pretended ingrafting will come to nothing . Rom. 11. 17 , 24. Jam. 1. 20. I say , heart must be set to heart , and back to back , or the sap will not be conveyed from the root to the branch . And I say , This must be done by a wound . The Lord opened the heart of Lidia , as a man openeth the stock to graft in the siens , and so the word was let into her soul , and so the word and her heart comented , and became one , Acts 16. 14. Why is Christ bid to gird his . Sword upon his Thigh ? And why must he make his Arrows sharp , and all that the Heart may with this Sword and these Arrows , he shot , wounded , and made to bleed ? Yea , why is he commanded to let it be so , if the People would bow and fall kindly under him , and heartily implore his Grace without it ? Psa. 45. 3 , 4 , 5. Alas , men are too lofty , too proud , too wild , too devilishly resolved in the ways of their own Destruction ; in their occasions they are like the wild Asses upon the wild Mountains ; nothing can break them of their purposes , or hinder them from ruining of their own precious and immortal Souls , but the breaking of their hearts . Why is a broken heart put in the room of all Sacrifices which we can offer to God ; and a contrite Spirit , put in the room of all offerings , as they are ( and you may see it so if you compare the Text with that Verse which goes before it ) I say , why is it counted better than all , were they all put together , if any one part , or if all external parts of Worship were they put together , could be able to render the man a found , and a rightly made New Creature without it ? A broken heart , a contrite Spirit , God will not despise ; but both thou , and all thy Service he will certainly slight and reject ; if when thou comest to him , a broken heart be wanting : Wherefore here is the point , Come Broken , come Contrite , come Sensible of , and Sorry for thy Sins , or thy coming will be counted no coming to God aright ; and if so , consequently thou wilt get no benefit thereby . FINIS 
A30138	----	Differences in judgment about vvater-baptism, no bar to communion, or, To communicate with saints, as saints, proved lawful in answer to a book written by the Baptists, and published by Mr. T.P. and Mr. W.K. entituled, Some serious reflections on that part of Mr. Bunyan's confession of faith, touching church-communion with unbaptized believers : wherein, their objections and arguments are answered, and the doctrine of communion still asserted and vindicated : here is also Mr. Henry's Jesse's judgment in the case, fully declaring the doctrine I have asserted / by John Bunyan. Bunyan, John, 1628-1688. 1673 Approx. 184 KB of XML-encoded text transcribed from 63 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A30138 Wing B5509 ESTC R21419 12682998 ocm 12682998 65694 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A30138) Transcribed from: (Early English Books Online ; image set 65694) Images scanned from microfilm: (Early English books, 1641-1700 ; 681:5) Differences in judgment about vvater-baptism, no bar to communion, or, To communicate with saints, as saints, proved lawful in answer to a book written by the Baptists, and published by Mr. T.P. and Mr. W.K. entituled, Some serious reflections on that part of Mr. Bunyan's confession of faith, touching church-communion with unbaptized believers : wherein, their objections and arguments are answered, and the doctrine of communion still asserted and vindicated : here is also Mr. Henry's Jesse's judgment in the case, fully declaring the doctrine I have asserted / by John Bunyan. Bunyan, John, 1628-1688. Jessey, Henry, 1603-1663. 122, [3] p. Printed for John Wilkins ..., London : 1673. First edition. Advertisement: p. [1]-[3] at end. Reproduction of original in Huntington Library. 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Kiffin, William, 1616-1701. -- Some serious reflections on that part of Mr. Bunyan's confession of faith. Baptism. 2005-02 TCP Assigned for keying and markup 2005-03 Apex CoVantage Keyed and coded from ProQuest page images 2005-04 Melanie Sanders Sampled and proofread 2005-04 Melanie Sanders Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion Differences in Judgment ABOUT VVater-Baptism , No Bar to Communion : OR , To Communicate with Saints , as Saints , proved lawful . In ANSWER to a Book written by the Baptists , and published by Mr. T. P. and Mr. W. K. entituled , Some serious Reflections on that part of Mr. Bunyan's Confession of Faith , touching Church-Communion with Unbaptized Believers . Wherein , Their Objections and Arguments are Answered , and the Doctrine of Communion still Asserted and Vindicated . Here is also Mr. Henry Jesse's Judgment in the Case , fully declaring the Doctrine I have Asserted . By John Bunyan . Should not the multitude of words be answered ? and should a man full of talk be justified ? Should thy lyes make men hold their peace ? and when thou mockest , shall no man make thee an answer ? Job 11. 2 , 3. I am for Peace , but when I speak they are for War. Psal. 120. 7. London , Printed for John Wilkins , and are to be sold at his Shop in Exchange-Alley , next door to the Exchange-Coffee-House , over against the Royal-Exchange , 1673. Courteous READER , BE intreated to believe me , I had not set Pen to Paper about this Controversis , had we been let alone at quiet in our Christian Communion . But being assaulted for more than sixteen ▪ years ; wherein the Brethren of the Baptized-way ( as they had their opportunity ) have sought to break us in pieces , meerly because we are not in their way all baptized first : I could not , I durst not , forbear to do a little , if it might be , to settle the Brethren , and to arm them against the attempts , which also of late they begin to revive upon us . That I deny the Ordinance of Baptism , or that I have placed one piece of an Argument against it , ( though they feign it ) is quite without colour of truth . All I say , is , That the Church of Christ hath not Warrant to keep out of their Communion the Christian that is discovered to be a visible Saint by the Word , the Christian that walketh according to his Light with God. I will not make Reflections upon those unhandsom brands that my Brethren have laid upon me for this , as that I am a Machivilian , a man devilish , proud , insolent , presumptuous , and the like ; neither will I say as they , The Lord rebuke thee ; words futer to be spoke to the Devil , then a Brother . But Reader , read and compare , lay aside Prejudice and Judge . What Mr. Kiffin hath done in the matter I forgive , and love him never the worse , but must stand by my Principles because they are peaceable , godly , profitable , and such as tend to the Edification of my Brother , and as I believe will be justified in the day of Judgment . I have also here presented thee with the Opinion of Mr. Henry Jesse , in the Case , which providentially I met with , as I was coming to London to put my Papers to the Press , and that it was his Judgment is Asserted to me , known many years since to some of the Baptists , to whom it was sent , but never yet Answered ; and will yet be Attested if need shall require . Farewel . Thine in all Christian Service , according to my Light and Power , John Bunyan . Differences in Judgment about Water-Baptism no Bar to Communion . SIR , YOur seemingly serious reflections upon that part of my plain-hearted Confession of Faith , which rendreth a Reason of my freedom to Communicate with those of the Saints and Faithful , who differ from me about Water-Baptism , I have read , and considered , and have weighed them so well as my rank and abilities will admit me to do . But finding yours ( if I mistake not ) far short of a candid Replication ; I thought convenient , not only to tell you of those impertinencies everywhere scattered up and down in your Book ; but also , that in my simple opinion , your rigid and Churchdisquieting-Principles are not fit for any Age and state of the Church . But before I enter the body of your Book , give me leave a little to discourse you about your Preamble to the same , wherein are two miscarriages unworthy your pretended seriousness , because void of love , and humility . The first is , In that you closely disdain my Person , because of my low descent among men , stigmatizing me for a Person of THAT Rank , that need not to be heeded , or attended unto , Page 1. Answ. What it is that gives a man reverence with you , I know not ; but for certain , He that despiseth the Poor , reproacheth his Maker : yet a poor man is better than a lyar . To have gay-cloathing , or gold-rings , or the Persons that wear them in admiration ; or to be partial in your judgment , or respects , for the sake , or upon the account of flesh and blood , doubtless convicteth you to be of the Law a transgressor , and not without partiality , &c. in the midst of your seeming sanctity . Again you say : I had not medled with the Controversie at all , had I found any of parts that would divert themselves to take notice of YOU . pag. 2. A. What need you , before you have shewed one syllable of a reasonable Argument in opposition to what I Assert , thus trample my Person , my Gifts , and Grace ( have I any ) so disdainfully under your feet ? What a kind of a YOU am I ? And why is MY Rank so mean , that the most gracious and godly among you , may not duly and soberly consider of what I have said ? Was it not the art of the false Apostles of old to say thus ? to bespatter a man , that his Doctrine might be disregarded . Is not this the Carpenter ? and , His bodily presence is weak and contemptible , did not use to be in the months of the Saints ; for they knew the Wind blew where it listed . Neither is it high birth , worldly breeding , or wealth ; but electing love , grace , and the wisdom that comes from Heaven , that those who strive for strictness of order in the things , and Kingdom of Christ , should have in regard , and esteem . Need I reade you a Lecture ? Hath not God chosen the foolish , the weak , the base , yea and even things that are not , to bring to nought things that are ? Why then do you despise my rank , my state , and quality in the World ? As for my Confession of Faith , which you also secretly despise , pag. 1. If it be good , and godly , why may it not be accepted ? If I have spoken evil , bear witness of the evil ; but if well , why smitest thou me ? If you , and the Brethren of your way , did think it convenient to shew to the World what you held ; if perhaps by that means you might escape the Prison : why might not I , after above 11 years indurance there , give the World a view of my Faith and Practice ; if peradventure , wrong Thoughts , and false Judgments of me , might by that means be abated , and removed . But you suggest ; I did it , because I was so willing to be known in the World by my SINGULAR Faith , and Practice . How singular my Faith and Practice is , may be better known to you hereafter : but that I did it for a popular applause and fame , as your words seem to bear ( for they proceed from a taunting Spirit ) that will be known to you better in the day of God , when your evil surmizes of your Brother , and my designs in writing my Book , will be published upon the house-tops . And even now , before I go any further , I will give you aetouch of the Reason of my publishing that part thereof which you so hotly oppose . It was because of those continual Assaults that the rigid Brethren of your way , made , not only upon this Congregation , to rent it ; but also upon many others about us : if peradventure they might break us in pieces , and draw from us Disciples after them . Assaults ( I say ) upon this Congregation by times , for no less than these sixteen or eighteen years : Yea , my self they have sent for , and endeavoured to perswade me to break Communion with my Brethren ; also with many others they have often tampered , if haply their seeds of Division might take . Neither did they altogether fail of their purpose , for some they did rent and dismember from us ; but none but those , of whom now they begin to be ashamed . The Judgment of God so following their design , that the Persons which then they prevailed upon , are now a stink , and reproach to Religion . Neither were these Spirits content with that discord they did sow among us , but they proceeded to seize upon others . But to pass these : The wild , and unsound Positions they have urged to maintain their Practice , would be too large here to insert . Now , Sir , to settle the Brethren ( the Brethren of our Community ) and to prevent such disorders among others , was the cause of my publishing my Papers : and considering my Concern in the House of God , I could do no less than to give them warning , That every man might deliver his Soul. You proceed , saying , It is my liberty , as well as others into whose hands it falls , to weigh what you have said in Truths ballance , and if it be found too light , to reject it whether you will or no. Answ. Do but grant me , without mocking of me , the liberty you desire to take , and God helping me , I desire no more to shift for my self among you . As to your saying , that I proudly and imperiously insult , because I say they are Babes and Carnal , that attempt to break the Peace and Communion of Churches , though upon better pretences than Water . You must know I am still of that mind , and shall be so long as I see the Effects that follow , viz. The breach of Love , taking off Christians from the more weighty things of God ; and to make them quarrel and have heart-burnings one against another . Where you are pleased to charge me with Raging , for laying those Eighteen particular Crimes to the charge of SUCH who exclude Christians from Church-Communion , and debar them their Heaven-born Priviledges , for the want of that , which yet God never made , the Wall of Division between us . ( pag. 116. ) I say , when you can prove , That God hath made Water-Baptism that Wall , and that the stress of the after Eighteen Charges lye wholly and only in that ; then you may time enough call my language such as wanteth Charity : but I question though that was granted , whether your saying , I RAGE , will be justified in the day of Judgment . My great noise ( as you call it ) about an initiating Ordinance , you say , you shall take no notice of . pag. 3. Answ. 1. Although you do not , I must : For if Baptism be not that , but another ; and if visible Saints may enter into Fellowship by that other , and are no where forbidden so to do , because they have not light into Water-Baptism : it is of weight to be considered by me ; yea , and of others too who are unprejudiced . 2. How ignorant you are of such as hold it the initiating Ordinance I know not : nor how long you have been of that perswasion I know not . This I know , that men of your own Party , as serious , godly , and it may be more learned than your self , have within less than this twelve-month urged it . Mr. D. in my hearing , did from Rom. 6. 1 , 2. in the Meeting in Lothbury affirm it : Also my much esteemed Friend Mr. D. A. did twice in a Conference with me Assert it . 3. But whatever you say , whether for , or against , ' tls no matter ; for while you deny it to be the entering Ordinance , you account it the Wall , Bar , Bolt , and Door ; even that which must separate between the righteous and the righteous ; nay , you make want of Light therein , a ground to exclude the most Godly your Communion , when every Novice in Religion shall be received into your bosom , and be of esteem with you because he hath ( and from what ground God knows ) submitted to Water-Baptism . I am glad that in page 4. you conclude with me what is the initiating Ordinance : but withal , give me leave to correct , as I think , one extravagant expression of yours . You say , 'T is CONSENT on all hands and NOTHING else , that makes them Members of particular Churches , and not Faith and Baptism . pag. 4. You might have stopped at [ and nothing else ] you need not in particular have rejected Faith : your first Error was bad enough , what ? NOTHING else but Consent ? What ? not so much as a respect to the matter or end ? Why then are not all the Communities of all the High-way-men in the Land , truly Constituted Churches of Christ ; unless you can prove that they hold together , but not by consent . What ? Consent and nothing else ? But why do YOU throw out FAITH ? why , I throw out Baptism ; which because you cannot as to the case in hand fetch in again , therefore OUT must Faith go too . Your action is much like that Harlots , that stood to be judged by Solomon , who because her own Child was dead , would have her Neighbours killed also . Faith ( Sir ) both in the Profession and Confession of it , is of immediate and also absolute concern , even in the very act of the Churches reception , of this or another Member . Throw out Faith , and there is no such thing as a Christian , neither visible nor invisible : You ought to receive no man , but upon a comfortable satisfaction to the Church , that you are now receiving a Believer . Faith , whether it be savingly there or no , is the great Argument with the Church in receiving any : we receive not men as men , but the man immediately under that supposition ; He hath Faith , he is a Christian. Sir , Consent , simply without Faith , makes no man a Member of the Church of God ; because then would a Church not cease to be a Church , whoever they received among them . Yea , by this Assertion you have justified the Church of Rome it self , to be to this day both good , and godly , unless you can prove that they did at first , and do now receive their unbelieving Members , without their own Consent . The Church hath no such Liberty to receive men without respect to Faith ; yea Faith and Holiness , must be the Essentials , or Basis , upon , and for the sake of which you receive them : Hoiness ( I say ) yet not such as is circumstantial , but that which is such in the very heart of it : Pray you in your next therefore word it better , lest while you slight and trample upon me , you stand before all blame-worthy your self . The Scriptures you speak of , I did not in my first ( pag. 68. ) produce to shew persons unbaptized might hold Communion with the Church ( though I am fully convinced they may ) but to shew , that knowledge of those Persons , of their Faith and Holiness in general , ought first to be shewed to the Church , before she can lawfully receive them , Acts 9. 25 , 26 , 27. 1 Cor. 16. 10. 2 Cor. 8. 23. As to my Answer to a Question ( pag. 70. ) which you have at pag. 5. of yours corrupted , and then abused : I tell you again , That a discovery of the Faith and Holiness , and a Declaration of the willingness of a Person to subject himself to the Laws and Government of Christ in his Church , is a ground sufficient to receive such a Member . But you descant ; Is Baptism none of the Laws of Christ ? Answ. It is none of those Laws , neither any part of them , that the Church , as a Church , should shew her Obedience by . For albeit that Baptism be given by Christ our Lord to the Church , yet not for them to worship him by as a Church . Shew me what Church-Ordinance it is ; and when , or where the Church , as a Church is to practise it , as one of those Laws and Appointments that he hath commanded his Church to shew to him her Obedience by . Again , That submitting to Water-Baptism , is a sign or note , that was ever required by any of the Primitive Churches , of him that would hold Fellowship with them ; or that it infuseth such Grace and Holiness into those that submit thereto , as to capacitate them for such a Priviledge ; or that they did acknowledge it a sign thereof , I find not in all the Bible . I find not ( as I told you in my first ) that Baptism is a sign to any , but the Person that is baptized . The Church hath her satisfaction of the Person , from better proof , Col. 2. 12. Rom. 6. 1 , 2 , 3 , 4. 1 Cor. 15. 29. Acts 2. 38. & 22. 16. 1 Pet. 3. 21. I told you also , That Baptism makes thee no Member of the Church , neither doth it make thee a visible Saint ; It giveth thee , therefore , neither right to , nor being of Membership at all . Why , Sir , did you not Answer these things ? but slip them with others , as if you were unconcerned ; troubling your Reader with such kind of insinuations , as must needs be unsavoury to godly ears . You make the Moral Law none of Christs , but Moses's ; not the Sons , but the Servants : and tell me , because I plead for Faith , and Holiness , according to Moral Duties Gospellized ( they are my words , pag. 79. ) whereby we ought to judge of the fitness of Members ; that therefore Moses is more beholding to me than Christ. pag. 6. Sir , Know you not yet , that a difference is to be put betwixt those Rules that discover the Essentials of Holiness , and those that in themselves are not such ; and that that of Faith and the Moral Law is the one , and Baptism , &c. the other ? Is not Love to God , abhorrence of Idols , to forbear Blaspheming , to honour our Parents , to do no Murther , to forbear Theft , not to bear False witness , nor Covet , &c. are not ( I say ) these the Precepts of the Lord Jesus , because delivered by Moses ? Or , are these such as may better be broken , than for want of light to forbear Baptism with Water ? Or , doth a man while he liveth in the neglect of these , and in the mean time bustle about those you call Gospel-Commands , most honour Christ , or best fit himself for Fellowship with the Saints ? Need I tell you , That the Faith of Christ , with the Ten Commandments , are as much now Gospel-Commands as Baptism ; and ought to be in as much , and far more respect with the holy ones than that , or other the like . Yea , shall I tell you ; That Baptism will neither admit a man into Fellowship , nor keep him there , if he be a transgressor of a Moral Precept ; and that a man who believeth in Jesus , and fulfilleth the Royal Law , doth more glorifie God , and honour Religion in the World , than he that keepeth ( if there were so many ) ten thousand figurative Laws . As to those Commands that respect God 's Instituted Worship in a Church , as a Church , I have told you that Baptism is none of them , and you have been driven to confess it : The Church then must first look to Faith , then to good Living according to the Ten Commandments ; after that she must respect those Appointments of our Lord Jesus , that respects her outward order and discipline , and then she walks as becomes her , sinning if she neglecteth either ; sinning if she over-valueth either . But why did you not Answer those Texts I produced for the strengthening of my Argument , viz. Rom. 14. 18. Deut. 23. 47. Jam. 2. 8. - 12. 1 Cor. 9. 21. & 5. 9 , 10 , 11. Gal. 6. 15 , 16. Phil. 3. 1 Tim. 1. 9 , 10 , 11. Acts 20. 28 , 32. Rom. 13. 13. Jam. 4. 11. 1 Cor. 5. 12. Deal fairly ; Answer those Texts , with the Argument made upon them ; and when you have after a godly manner done that , you may the more boldly condemn . You tell me , That in page 93 of mine , I say , None ever received Baptism without light therein . What if I did ? ( as I did not but you grant it ; And now I will ask you , ●nd pray deal fairly in your Answer , May man be a visible Saint without light therein ; May he have a good Conscience without light therein ? And seeing that Baptism is none of the worship that Christ Instituted in his Church for them to practise as a Church , must he be kept dark about all other things concerning the Worship of God in his Church , until he receive light therein ? You have answered already , pag. 7. That they ought to be ashamed , and to repent of that abomination ( their sprinkling ) BEFORE they come to have a sight of the pattern of the House of God , the goings in and the comings ●n thereof , Ezek. 43. 10 , 11. But , Sir , where do you find that want of Light in Water-Baptism , or because a man hath been Sprinkled , that he is to be kept dark in all other Temple-Institutions , till he be ashamed and repent of that ? Pray produce the Texts , for Ezekiel helps you nothing : He speaks only of the Pattern of the HOUSE , the goings out , and comings in thereof . As for the coming IN , you have already confessed , That Baptism is not the entring . Ordinance . And as for the Worship that Christ hath Instituted in his Church , as a Church , I say ( and you also have said it page 40 ) Baptism is none of the Forms thereof , none of the Ordinances thereof , none of the Laws thereof : for Baptism is , as to the Practice of it , that which is without the Church , without the House of God : Then by your own Text , if a man do repent him of his Christening in his Childhood , he may be received into Fellowship without submitting to Baptism : but I will not strain you too far . You add , Is it a Persons Light that giveth being to a Precept ? Answ. Who said it ? Yet it 's his Light and Faith about it , that can make him to do it acceptably . You ask again , Suppose men plead want of Light in other Commands ? Answ. If they be not such , the forbearance of which , discapaciates him of Membership , he may yet be received to Fellowship . But what if a man want Light in the Supper ? pag. 7. Answ. There is more to be said in that case than in the other ; for that is a part of that Worship which Christ hath Instituted for his Church , to be Conversant in as a Church ; presenting them as such , with their Communion with their Head , and with one another as Members of him . The Cup of blessing which we bless , is it not the Communion of the Blood of Christ ? The Bread which we break , is it not the Communion of the Body of Christ ? For we being many are one Bread , and one Body ; for we are all partakers of that one Bread , 1 Cor. 10. 16 , 17. Wherefore this being a Duty incumbent on the Church , as a Church ; and on every Member of that Body as such , they are obliged in that case more closely to deal with the Members , than in that wherein they are not SO concerned ; and with which as such , they have NOTHING to do . No man baptizeth by virtue of his Office in the Church ; no man is baptized by virtue of his Membership there . But what if a man want Light in his Duty to the Poor ? pag. 8. Answ. If he doth , God must give it him ; I mean to know his Duty as a Church-Member . Now I will add , But what if he that can give a shilling , giveth nothing ? I suppose all that the Church can do in that case , is but to warn , to exhort , and charge him , and to shew him his Duty ; and if he neglect , to shew him , That he that soweth sparingly , shall not reap plentifully , 1 Cor. 9. 6. But to cut a man off for this , as you forwardly urge , pag. 8. would argue that Church ( at least I think so ) a little too bold with so high and weighty a censure . I plead not here for the Churle , but seek to allay your heat : And should it be granted that such deserve as you would have it , this makes no matter to the case in hand . Now whereas you suggest , That Moral Evils are but sins against men , pag. 8. You are too much unadvised ; The Moral Evil ( as you call it ) whether you respect the breach of the first or second Table , is first and immediately a sin against God ; and more insufferable , yea and damnable , than for a man for want of Light to forbear either Baptism or the Lord's Supper . But say you , We have now found an Advocate for Sin against GOD , in the breach of one of HIS holy Commands ? Answ. As if none of the Moral Precepts were HIS . But , Sir , who have I pleaded for , in the denyal of any one Ordinance of God ? Yea , or for their neglect of it either ? What I say , is but that men must have Light , that they may not do in darkness , or Papist-like , live by an implicite Faith. But I see you put no difference , between an open breach of the Law , and a forbearing that which to him is doubtful . But I will suppose a case ; There is a man wants Light in Baptism , yet by his Neighbour is pressed to it : he saith he seeth it not to be his Duty ; the other saith , he sins if he doth it not : Now seeing whatsoever is not of Faith , is Sin ; what should this man do ? If you say , Let him use the means : I say so too . But what , if when he hath used it , he still continueth dark about it ; what will you advise him now ? If you bid him wait , do you not encourage him to live in sin , as much as I do ? Nay , and seeing you will not let him for want of Light in that , obey God in other his Institutions , what is it , but to say , Seeing you live for want of Light in the neglect of Baptism , we will make you , while you continue so , live ( though quite against your Light ) in the breach of all the rest ; And where you are Commanded thus , you may shew the place when you find it . Now where you urge , that you are one of them that say , The Epistles were writ to particular-Churches , and so serve nothing at all for our kind of Communion : Urging further , That it will be difficult for me to prove , that they were also directed to particular Saints . Answ. I wish there were nothing harder that were good for me to do . But what should be the reason that our Author , with others of his Opinion , should stickle so hard to prove all the Epistles were wrote to particular Churches ? Why , because those Members were , as they think , every one baptized ; and so the Epistles from which we fetch our Arguments for the Love and Concord of Saints , to be only proper to themselves . But if this be true , there is virtue indeed , and more than ever I dreamed of , in partaking of Water-Baptism : For if that shall take away the Epistles , and consequently the whole Bible , from all that are not baptized ; then are the other Churches , and also particular Saints , in a very deplorable condition . For he asketh me very devoutly , Whether any unbaptized Persons were concerned in these Epistles ? pag. 9. But why would they take from us the Holy Scriptures ? Verily , that we might have nought to justifie our practice withal : For if the Scriptures belong only to baptized Believers , they then belong not to the rest ; and in truth , if they could perswade us to yield them this grant , we should but sorrily justifie our practice . But I would ask these men , If the Word of God came out from them ? or if it came to them only ? Or , whether Christ hath not given his whole Word to every one that believeth , whether they be baptized , or in , or out of Church-Fellowship ? Joh. 17. Or , whether every Saint in some sort , hath not the keyes of the Kingdom of Heaven , which are the Scriptures and their Power ? Would to God they had learnt more modesty , than thus to take from all others , and appropriate to themselves , and that for the sake of their observing a Circumstance in Religion , so high , and glorious a Priviledge . But we will come a little to proof : What Church will this Author find in Rome , that time the Epistle was sent to the Brethren there , besides that Church that was in Aquila's house , although many more Saints were then in the City ? Yea , the Apostle in his salutation at the beginning , imbraceth them only as Brethren , without the least intimation of their being gathered into Fellowship ; To all that be at Rome , beloved of God , called to be Saints , Grace to you , &c. Chap. 1. 7. To all there , to all in that City , beloved of God , and that are Converted to the Lord Jesus Christ. A Church there was in Aquila's house , and that there were many more Saints besides is ( and that by the Text ) as manifest . Besides , considering the Rules that are given them in the 14 and 15 Chapters about their receiving one another , doth yet strongly suggest to me , that they were not yet in fellowship , but as it were now about it , when Paul wrote his Epistle to them . The first Epistle written to Corinth , was also wrote to all them that in every place called upon the Name of the Lord Jesus Christ , Chap. 1. 2. But it will be hard work for our Author to make it manifest , that none in those dayes did call on the Name of our Lord , but those that were first baptized . The second Epistle also , was , not only written to the Church at Corinth , but also to all the Saints which were in all Achaia . To the Galatians and Thessalonians indeed , his salutation was only to the Churches there : but the three Epistles before were as well to all other ; as also that to the Ephesians , Philippians , and Colossians , in which the Faithful , and Saints in Christ Jesus were also every one comprehended . Besides , To what particular Church was the Epistle to the Hebrews wrote ? or the Epistle of James ? both those of Peter , and the first of John ? Nay , that of John was wrote to some at that time out of Fellowship , that they might have fellowship with the Church , Chap. 1. 1 , 2 , 3 , 4. So that these Brethren must not have all the Scriptures : we have then a like priviledge with all Saints , to use the Scriptures for our godly edifying , and to defend our selves thereby , from the assaults of those that would make spoyl of us . But to pass this , and come to the next . You object for that I said , If Water-Baptism ( as the Circumstances with which the Church was pestred of old ) trouble the Peace , and wound the Consciences of the Godly , dismember and break their Fellowships ; it is , although an Ordinance , for the present prudently to be shunned . ( pag. 86. ) At this ( as I said ) you object ( pag. 10 , 11. ) and say , Did I ever find Baptism a Pest or Plague to Churches ? And did ever God send an Ordinance to be a Pest and Plague to his People ? I Answer ; I said not that God did send it for any such end at all : God's Ordinances are none of this , in themselves ; nor if used as , and for the end for which God sent them . But yet both Baptism , and the Supper of the Lord , have ( by being wrested out of their place ) been a great affliction to the Godly both in this and other Ages . What say you to breaking of Bread , which the Devil , by abusing , made an Engine in the hand of Papists to burn , starve , hang-and-draw thousands ? What say you to John of Leyden ? What work did he make by the abuse of the Ordinance of Water-Baptism ? And I wish this Age had not given cause , through the Church-renting-Spirits that some are possessed with , to make complaint of this matter ; who have also had for their Engine the Baptism with Water : Yea , your self Sir , so far as I can perceive , could you get but the opportunity ; your self ( I say ) under pretence of this innocent Ordinance , as you term it , would not stick to make in-roads , and out-roads too , in all the Churches , that suit not your fancy , in the Land. For you have already been bold to affirm , That all those that have baptized Infants , ought to be ashamed and repent , before they be shewed the Pattern of the House : And what is this but to threaten , that could you have your will of them , you would quickly take from them their present Church-priviledges , and let them see nothing thereof , till those qualifications , especially subjection to Water-Baptism , was found to attend each of them . As to the Persons you speak of , Who have rent Churches in pieces , by making Preaching by Method , Doctrine , Reason and Use , to be Antichristian ; Or , because they could not have other Ministrations performed after their fancies ( pag. 11 , 12. ) the imprudence of such with your selves , hath been heart-breaking to many a gracious Soul ; an high occasion of stumbling to the weak , and a reproach to the wayes of the Lord. That it may be prudently shunned , I referred you then for proof , to what should be offered after : but at this you cry out , and so pass it . And now Reader , although this Author hath thus objected against some passages in this my first Argument for Communion with Persons unbaptized ; yet the body of my Argument he misseth , and passeth over , as a thing not worth the Answering ; whether because he forgot ; or because he was conscious to himself , that he knew not what to do therewith , I will not now determine . 1. I effectually prove , That Baptism is not the initiating Ordinance . pag. 71. - 75. 2. I prove , That though it was , yet the case may so fall out , that Members might be received without it . pag. 82 , 83. 3. I prove , That Baptism makes no man a visible Saint , nor giveth any a right to Church-Fellowship . pag. 76. 4. I prove , That Faith , and a Life becoming the Law of the Ten Commandments , should be the chief and most solid Argument with true Churches to receive Saints to Fellowship . 5. I prove , That Circumcision in the Flesh , which was the entring Ordinance of old , was a Type of Circumcision in the heart , &c. p. 79 , 80. These things , with others , our Author letteth pass ; although in the proof of them abideth the strength of this first Argument ; to which I must intreat him in his next , to cast his eye , and give fair Answer ; as also to the Scriptures on which each are built , or he must suffer me to say , I am abused . Further , I make a question upon three Scriptures , Whether all the Saints , even in the Primitive times , were baptized with Water ? to which also he answereth nothing ; whereas he ought to have done it , if he will take in hand to Confute . ( The Scriptures are , 1 Cor. 1. 14 , 15 , 16. Rom. 6. 3. Gal. 3. 27. ) Yet were they effectually answered , my Argument is Nothing weakened . You come to my second Argument , drawn from Eph. 4. 4 , 5 , 6. Upon which a little more now to inlarge , and then to take notice of your Objection . The Apostle then in that Fourth of the Ephesians , exhorteth the Church there with all lowliness , and meekness , with long-suffering , and forbearing one another , to ENDEAVOUR to keep the Unity of the SPIRIT in the bond of PEACE , vers . 2 , 3. This done , he presents them with such Arguments , as might fasten his Exhortation to purpose upon them . The first is , Because the Body is ONE ; There is one Body ; therefore they should not divide : For if the Church of Christ be a Body , there ought not to be a rent or Schism among them . 2. His second Argument is , There is one Spirit , or one quickning Principle by which the Body is made to live : for having Asserted before that Christ hath indeed a Body , it was meet that he shewed also , that this Body hath life , and motion . Now that life , being none other , than that nourishment , or Spirit of life , from which the whole Body fuly joyned together , and compact , by that which every joynt supplyeth , according to the effectual working of the measure in every part , maketh increase of the body , to the edifying of it self in love , Eph. 4. 16. Now this Spirit , being first , and chiefly , in the Head , therefore none other but those that hold the Head can have this nourishment ministred to them : Besides , This is the Spirit that knits the Body together , & makes it increase with the increase of God , Col. 2. 16. This is the Unity of the Spirit which he before exhorts them to keep . 3. The third Argument is , Because their Hope is also but one . Even as you are called ( saith he ) in one Hope of your calling : As who should say , My Brethren , if you are called with one calling , if your Hope , both as to the Grace of Hope , and also the Object , be but one : if you hope for one Heaven , and for one Eternal Life ; then maintain that Unity of the Spirit , and Hope , while here , in love , and the bond of peace . 4. The fourth Argument is , There is one Lord , or Husband , or Prince , to whom this Church belongs : Therefore if we have Husbands but one , Lord , and Prince but one , let us not rent into many Parties , as if we had many Husbands , Lords , and Princes , to govern us , as his Wife , his House , and Kingdom . Is Christ divided ? 5. The fifth Argument is , There is one Faith , by which we all stand justified by one Lord Jesus Christ ; one Faith by which we escape the Wrath of God ; one Faith by which only they that have it are blessed ; yea , seeing there is but one Faith , by which we are all put into one way of Salvation , let us hold together as such . 6. The sixth Argument , There is one Baptism . Now we are come to the pinch , viz. Whether it be that of Water , or no ? which I must positively deny . 1. Because Water-Baptism hath nothing to do in a Church , as a Church ; it neither bringeth us into the Church , nor is any part of our Worship when we come there ; how then can the Peace and Unity of the Church depend upon Water-Baptism ? Besides , he saith expresly , It is the Unity of the Spirit , ( not Water ) , that is here intended : and the Arguments brought to inforce it , are such as wholly and immediately relate to the Duty of the Church , as a Church . 2. Further , That other Text , that treateth of our being baptized into a body , saith expresly it is done by the Spirit ; For by one Spirit we are all baptized into one body , 1 Cor. 12. 16. Here is the Church presented as under the notion of a Body ; here is a Baptism mentioned , by which they are brought , or initiated into this Body : Now that this is the Baptism of Water , is utterly against the words of the Text ; For by one Spirit are we all baptized into one body : besides , if the Baptism here be of Water , then is it the initiating Ordinance ; but the contrary I have proved , and this Author stands by my Doctrine . So then , the Baptism here , respecting the Church as a Body , and Water having nothing to do to enter men into the Church , nor to command them to practise it as a Church , in order to their Peace , or Communion , or respecting the Worship of God as such : And ( I say again ) the Baptism in the sixth Argument , being urged precisely for no other purpose , but with respect to the Churches peace as a Body ; it must needs be THAT Baptism , by virtue of which , they were initiated , and joyned together in one : and that Baptism being only that which the Spirit executeth ; this therefore is that one Baptism . 7. The other Argument is also effectual ; There is one God and Father of all , who is above all , and through all , and in you all . If we are one Body ; if to it there be but one Spirit ; if we have but one Hope , one Faith , and be all baptized by one Spirit into that one Body ; and if we have but one Lord , one God , and he in every one of us ; let us be also one : and let them that are thus qualified , both joyn together , and hold in one . But our Author against this , objecteth , That , now I imploy my Pen against every man ; and give the lye to all Expositors , for they hold this one Baptism , to be none other than that of Water . pag. 13. Answ. What if I should also send you to Answer those Expositors that expound certain Scriptures for Infant-Baptism , and that by them brand us for Anabaptists ; must this drive you from your belief of the Truth ? Expositors I reverence , but must live by mine own Faith : God hath no where bound himself to them more than to others , with respect to the revelation of his Mind in his Word . But it becomes not you to run thus to Expositors , who are , as to your notions in many things , but of yesterday : To the Law , and to the Testimony : For out of the mouth of Babes the Lord hath ordained strength . But you bid me tell you , What I mean by Spirit-Baptism ? Answ. Sir , you mistake me , I treat not here of our being baptized with the Spirit , with respect to its coming from Heaven into us ; but of that act of the Spirit , when come , which baptizeth us into a Body , or Church : It is one thing to be baptized with the Spirit in the first sense ; and another to be baptized by it in the sense I treat of : for the Spirit to come upon me , is one thing ; and for that when come , to implant , imbody , or baptize me into the body of Christ , is another . Your Question therefore is grounded on a a mistake , both of my Judgment , and the words of the Apostle . Wherefore thus I soon put an end to your Objections ( pag. 14. ) For the Spirit to come down upon me is one thing ; and for the Spirit to baptize , or implant me into the Church , is another : for to be possessed with the Spirit , is one thing ; and to be led by that Spirit , is another . I conclude then ; Seeing the Argument taken from that one Baptism , respecteth Church-Fellowship properly ; and seeing Water-Baptism medleth not with it as such ; it is the other , even , that in 1 Cor. 12. 16. that is here intended , and no other . But you add , If nothing but extraordinary Gifts are called the baptism of the Spirit in a strict sense ; then that baptism , 1 Cor. 12. must be Water-baptism , as well as that in the Ephesians . Hold : You make your Conclusions before you have cause ; First prove that in the Ephesians to be meant of Water-baptism , and that the Baptism in 1 Cor. 12. 16. is the Baptism you would have it ; and then conclude my Argument void . That it is the Baptism of the Holy Ghost according to the common notion , I say not ; for you to assert it is the Baptism of Water , gives the lye to the Text : But that it is an act of the Holy Ghost , baptizing the Saints into a Body , or Church , you will hardly be able to make the contrary appear to be truth . But behold , while here you would have this to be Baptism with Water , how you contradict and condemn your own Notion : You say Water-baptism is not the entering Ordinance ; yet the Baptism here is such as baptizeth us into a Body : Wherefore before you say next time that this in 1 Cor. 12. 16. is meant of Water-baptism ; affirm , that Water-baptism is the initiating or entering Ordinance , that your Opinion and Doctrine may hang better together . We come to my third Argument ; Which is to prove , It is lawful to hold Church-Communion with the godly sincere Believer , though he hath not been baptized with Water , because he hath the DOCTRINE of Baptisms , Heb. 6. Which Doctrine I distinguish from the Practice of it ; the Doctrine being that which by the outward-sign is presented to us ; or which by the outward-circumstance of the act is preached to the Believer , viz. the Death of Christ , my death with Christ ; also his Resurrection from the dead , and mine with him to newness of life . This our Author calleth one of the strangest Paradoxes that he hath LIGHTLY observed . Answ. How light he is in his Observation of things , I know not : This I am sure , the Apostle makes mention of the Doctrine of Baptism ; Now that the Doctrine of a man , or Ordinance , is the signification of what is Preached , is apparent to very sense . What is Christ's Doctrine , Paul's Doctrine , Scripture-Doctrine , but the Truth couched under the words that are spoken ? So the Doctrine of Baptism , yea and the Doctrine of the Lord's Supper , are those Truths or Mysteries that such Ordinances preach unto ns . And that the Doctrine of Baptism in this sense , is the great end for which that , and the Lord's Supper was instituted , is apparent from all the Scriptures : it is that which the Apostle seeketh for in that eminent sixth of the Romans , Know you not that so many of us as were baptized into Jesus Christ , were baptized into his Death ? Therefore we are buried with him by Baptism , that like as Christ was raised from the Dead by the Glory of the Father ; so we should walk in newness of Life . For if we have been planted together in the likeness of his Death , we shall be also in the likeness of his Resurrection , Rom. 6. 3 , 4 , 5. What is here discoursed , but the Doctrine of , or that which Baptism teacheth ; with an intimation , that that was the chief , for the sake of which that Shadow was Instituted ; as also that they that have the Doctrine , or that which is signified thereby , they only must reign with Christ. Again , This is that which he seeketh for among the Corinthians ; If the dead rise not at all , saith he , why then were you baptized for the dead ? 1. Cor. 15. 22. Why then were you baptized ? what did Baptism teach you ? What Doctrine did it preach to you ? Further , Baried with him in Baptism , wherein also you are risen again with him , through the Faith of the operation of God , who raised him from the dead . What is here in chief asserted , but the Doctrine only which Water-baptism preacheth ? with an intimation , that they , and they only , are the saved of the Lord , that have heard , received , and that live in this Doctrine , Col. 2. 12 , 13. The same may be said of the Lord's Supper , it also hath its Doctrine . But against this our Author objecteth , saying , That this is called the Doctrine of Baptism , I am yet to learn. Answ. Your ignorance of the Truth makes it not an Error : But I pray you , what is the Doctrine of Baptism , if not that which Baptism teacheth , even that which is signified thereby ? As that is the Doctrine of Christ , and the Scriptures ; which he and they teach as the mind of God. But you say , I took the Doctrine of Baptism to be the Command that a Believer should be baptised , for such ends as the Gospel expresseth . Answ. To assert that a figurative Ordinance of God , is one thing ; but the Doctrinal signification of that Ordinance is another : A man may preach the Command , yet none of the Doctrine which Baptism preacheth . The Doctrine lyeth not in the Command , but the mystery discovered to Faith , by the act . You object , If the Resurrection be the Doctrine of Baptism , why doth the Apostle make that , and the Doctrine of Baptism , things distinct , in Heb. 6. Answ. The Resurrection simply considered , is not the Doctrine of Baptism , but Christ's , and mine by him . Besides , there is more in it than the Mystery of this Resurrection ; there is my death first , and then my rising with him . But you add , Under the Law , all the Sacrifices of that Dispensation , with their Sabbaths , were Types of that Christ , who was the substance of all those Ceremonies . If any of them then that professed Faith in the Messias to come , should upon scruples , or want of pretended Light , neglect the whole , or part of that Typical Worship ; why may not a man say of them , as this Advocate of the Practice under Debate , they had the richer aud better Sacrifice . Answ. First , That the Brethren which refuse to be baptized , as you and I would have them , refuse it for want of pretended Light , becomes you not to imagine , unless your boldness will lead you to judge , that all men want sincerity , that come not up to our judgment . Their Conscience may be better than either yours or mine ; yet God , for purposes best known to himself , may forbear to give them conviction of their Duty in this particular . But what ? Because they are not baptized ; have they not Jesus Christ ? Or , must we now be afraid to say Christ is better than Water-baptism ? Yea , God himself for the sake of this better thing , hath suffered in his Church a suspension of some of his Ordinances , yet owned them for his truly Constituted Congregation . What say you to the Church in the Wilderness ? I touched you with it in my first , but perceive you listed not to meddle therewith . That Church received Members , the way which was not prescribed by , but directly against the revealed Mind of God ; yet stood a true Church , their Members true Members ; also that Church in that state , was such before whom , among whom , and to whom God continually made known himself to be their God , and owned them for his peculiar treasure . And now I am faln upon it , let me a little inlarge : This Church , according to the then Instituted Worship of God , had Circumcision for their entering-Ordinance , Gen. 17. 13 , 14. without which it was unlawful to receive any into Fellowship with them : yea , he that without it was received , was to be cut off , and cast out again . Further ; As to the Passeover , the Uncircumcized was utterly forbidden to eate it , Exod. 12. Now if our Brethren had as express prohibition to justifie their groundless Opinion , as here is to exclude the Uncircumcised from the Communion of the Church and the Passeover ; ( I say ) if they could find it written , No Unbaptized Person shall enter , no Unbaptized Person shall eat of the Supper ; what a noise would they make about it ? But yet let the Reader observe , that although Circumcision was the entering-Ordinance , and our Author saith Baptism is not ; yea , though this Church was expresly forbidden to receive the Uncircumcised ( and we have not a syllable now to forbid the Unbaptized ) yet this Church received Members without , and otherwise than by this entering-Ordinance . They also admitted them to the Passeover ; yea , entertained , retained , and held Communion with them so long as forty years without it . I say , again , That the number of this sort of Communicants was not so few as six hundred thousand . Moreover , to these Uncircumcised was the Land of Canaan given , yea , a possession of part thereof before they were Circumcised ; but the old Circumcised ones might not enter therein . I am the larger in this , because our Author hath over-look'd my first mention thereof . And now I ask , What was the reason that God continued his Presence with this Church notwithstanding this transgression ? Was it not because they had that richer and better thing , the Lord Jesus Christ ? For they did all eat of that spiritual Bread , and drank of that spiritual Rock which followed them , and that Rock was Christ , 1 Cor. 10. I confess I find them under rebukes and judgments in the Wilderness , and that they were many times threatned to be destroyed ; but yet I find not so much as one check for their receiving of Members Uncircumcised . Further , In the New Testament where we have a Catalogue of their sins ; and also of their punishment for them ; we find not a word about Circumcision , nor the smallest intimation of the least rebuke for neglecting the entering-Ordinance , 1 Cor. 10. 5 , 10. I will therefore say of them , as I have also said of my Brethren , They had the richer and better thing . But you object , That this putteth the whole of God's Instituted Worship both under the Law and Gospel , to the highest uncertainties , p. 17. Answ. This putteth our Opposers out of their road , and quencheth the flame of their unwarrantable zeal . For if the entering-Ordinance , if the Ordinance without which no man might be added to the Church , was laid aside for forty years ; yea , if more than six hundred thousand did Communicate with them without it : I say again , If they did it , and held Communion with God , that notwithstanding ; yea , and had not ( that we read of ) all that time , one small check for so doing ; why may not we now , enter Communion , hold Communion , maintain Communion , Church-Communion , without being judged , and condemned by you ? because we cannot for want of Light be all baptized before ; especially considering Baptism makes no man a Saint , is not the entering-Ordinance , is no part of the Worship of God injoyned the Church as a Church . To conclude , Although we receive Members unbaptized , we leave not God's Instituted Worship at uncertainties , especially what he hath commanded us as his Church ; we only profess our want of Light in some things ; but see no Word to warrant the forbearance of our Duty in all , for want of perswasion in one . You object , I call Baptism a Circumstance , a shew , an outward-shew , I NICK-NAME it . Answ. Deep reproof ! But why did you not shew me my evil in thus calling it , when opposed to the Substance , and the thing signified ? Is it the Substance , is it the thing signified ? And why may not I give it the Name of a Shew ; when you call it a symbole , and compare it to a Gentleman's Livery ? pag. 52. But you say , I call it an OUTWARD shew . Answ. Is it an Inward one ? What is it ? It is a Command ? Answ. But doth that install it in that place and dignity , that was never intended for it ? You object further , They cannot have the Doctrine of Baptism that understand not our way of administring it . pag. 18. This is your mistake , both of the Doctrin and Thing it self . But if you will not SCORN to take NOTICE of me , I advise you again to consider , That a man may find Baptism to be Commanded , may be informed who ought to administer it : may also know the proper Subject : and that the manner of baptizing is Dipping ; and may desire to practise it because it is Commanded , and yet know nothing of what Water-baptism preacheth ; or of the Mystery baptism sheweth to Faith. But that the Doctrine of Baptism is not the Practice of it , not the outward act , but the thing signified ; and that every Believer hath that , must argue you more than too bold to deny it . But say you , Who taught you to divide betwixt Christ and his Precepts , that you word it at such a rate ? That he that hath the one , &c. Answ. To say nothing of Faith , and the Word : verily Reason it self teacheth it . For if Christ be my Righteousness , and not Water ; if Christ be my Advocate , and not Water ; if there be that good and blessedness in Christ , that is not in Water ; then is Jesus Christ better than Water ; and also in these to be eternally divided from Water ; unless we will make them Co-Saviours , Co-Advocates , and such as are equally good , and profitable to men . But say you , I thought that he that hath Christ , had an orderly right to all Christ's Promises and Precepts ; and that the Precepts of Christ , are part of the riches that a Believer hath in and by Christ. Answ. A Believer hath more in Christ , then either Promise or Precept ; but all Believers know not all things , that of God are given to them by Christ. But must not they use , and enjoy what they know , because they know not all ? Or must they neglect the weightier matters , because they want Mint , and Annise , and Commin ? Your pretended orderly right is your fancy ; there is not a syllable in the whole Bible , that bids a Christian to forbear his Duty in other things , because he wanteth ( as you term it ) the symbole , or Water-baptism . But say you , He that despiseth his Birth-right of Ordinances , our Church-priviledges , will be found to be a prophane Person , as Esau , in God's account . Baptism is not the Priviledge of a Church , as such . But what ? are they all ESAU'S indeed ? Must we go to Hell , and be damned for want of Faith in Water-baptism ? And take notice , I do not plead for a despising of Baptism , but a bearing with our Brother , that cannot do it for want of Light. The best of Baptism he hath , viz. the signification thereof ; he wanteth only the outward shew , which if he had , would not prove him a truly visible Saint ; it would not tell me he had the Grace of God in his heart ; it is no Characteristical note to another of my Sonship with God. But why did you not Answer these parts of my Argument ? Why did you only cavil at words ? which if they had been left out , the Argument yet stands good . He that is not baptized , if yet a true Believer , hath the Doctrine of Baptism ; yea , he ought to have it before he be Convicted , it is his duty to be baptized , or else he playeth the Hypocrite . There is therefore no difference between that Believer that is , and he that is not yet baptized with Water ; but only his going down into the Water , there to perform an outward Ceremony of the Substance which he hath already ; which yet he is not Commanded to do with respect to Membership with the Church ; but to obtain by that further understanding of his Priviledge by Christ , which before he made Profession of , and that as a visible Believer . But to come to my fourth Argument , which you so tenderly touch as if it burnt your fingers : I am bold ( say I ) to have Communion with visible Saints as before , because God hath Communion with them , whose example in the case we are strictly commanded to follow . Receive ye one another , as Christ Jesus hath received you , to the glory of God. Yea , though they be Saints in Opinion contrary to you , or I. We that are strong , ought to bear the infirmities of the weak , and not to please our selves . Infirmities that are Sinful : for they that are Natural , are incident to all . Infirmities therefore they are , that for want of Light , cause a Man to err in Circumstantials : And the reason upon which Paul groundeth this admonition is ; For Christ pleased not himself , but as it is written , the reproaches of them that reproached thee are fallen upon me . You say to this , pag. 20. That it is Paul's direction to the Church at Rome how to receive their Brethren Church-Members , pag. 20. I answer . 1. What ? are not the poor Saints now in this City ? are not they concerned in these instructions ? or is not the Church by these words at all directed how to carry it to those that were not yet in fellowship ? A bold Assertion ! but grounded upon nothing , but that you would have it so . 2. But how will you prove that there was a Church , a rightly constituted Church at Rome , besides that in Aquila's house ? Chap. 16. Neither doth this Epistle , nor any other in the whole Book of God affirm it . Besides , since Paul in this last Chapter saluteth the Church , as in this Mans house , but the other only as particular Saints , it giveth farther ground of Conviction to you , that those others were not as yet imbodyed in such a fellowship . 3. But suppose there was another Church besides ; it doth not therefore follow , that the Apostle exhorteth them only to receive persons already in fellowship ; but him , even every him , that there was weak in the Faith , but not to doubtful disputations . 4. Suppose again , The receiving here exhorted to , be such as you would have it ; yet the Rule by which they are directed to do it , is that by which we perceive that Christ hath received them : But Christ did not receive them by Baptism , but as given to him by the Father : Him therefore concerning whom we are convinced , that he by the Father is given to Christ , Him should we receive . 5. But what need I grant you that which cannot be proved ? yet if you could prove it , it availeth nothing at all ; because you may not , cannot , ought not to dare to limit the Exhortation to receiving of one another into each others affections only ; and not also receiving Saints into Communion . But you object : To make God's receiving the Rule of our receiving , in all cases will not hold . pag. 21. Answ. Keep to the thing Man : If it hold in the case in hand , it is enough , the which you have not denyed . And that it holds thus , is plain , because commanded . But let the Reader know , that your putting in that way of his receiving which is invisible to us , is but an unhandsome stradling over my Argument , which treateth only of a visible receiving ; such as is manifest to the Church : This you knew , but sought by evading , to turn the Reader from considering the strength of this my Argument . The receiving then ( said I , p. 29. ) because it is set an example to the Church , is such as must needs be visible unto them ; and is best discovered by that word that describeth the visible Saint : Whoso then you can judg a visible Saint , one that walketh with God , you may , nay ought to judg by the same Word , God hath received him . Now him that God receiveth , him should you receive . But will any object ; they cannot believe that God receiveth the unbaptized Saints ? I will not suppose you so much stupified , and therefore shall make no answer . But you seem to be much offended , because I said , Vain Man ! Think not by the straightness of thine Order in outward , and bodily conformity to outward and shadowish Circumstances , that thy peace is maintained with God ? But why so much offended at this ? Because , you intend by this the Brethren of the Baptized way . A. If they be vain Men , and set up their OWN Order ; how straight soever they make it , they are worthy to be reproved : If they have rejected the Word of the Lord , what wisdom is in them . And as you suggest the first , I affirm the second . But if you would be justified in excluding those , with whom yet you see God hath Communion , because they yet see not a shadow with you ; produce the Scripture for such Order , that we may believe it is the Order of God : But deal fairly , left we shew your nakedness , and others see your shame . You tell me of the Order of the Colossians , Chap. 2. 5. but if you can prove that that Church refused to hold Communion with that Saint whom they knew to be received by Christ , and held Communion with him , or that none but those that are baptized are received by , and hold Communion with him , then you justifie your Order . In the mean while the whole of mine Argument stands firm against you ; You must have Communion with visible Saints , because God hath Communion with them , whose Example in the Case we are strictly Commanded to follow . But you ask me , If outward and bodily Conformity be become a crime ? pag. 23. Answ. I no where said it : But know that to glorifie God with our bodies , respecteth chiefly far higher and more weighty things than that of Water-baptism , Whatsoever is not of Faith is sin ; and to set up an Ordinance , though an Ordinance of God , that by it the Churches may be pull'd in pieces , or the truly visible Saints excluded Communion with their Brethren ; I say again , To make Water-baptism a bar and division betwixt Saint and Saint , every-whit otherwise gracious and holy alike : This is like fasting for strife , and debate , and to smite with the fist of wickedness ; and is not to be found within the whole Bible , but is wholly an order of your own devising . As to the Peace you make an Objection about ( pag. 23. ) you have granted me what I intended ; and now I add further , That for Church-peace to be founded in Baptism , or any other external Rite , not having to do with the Church as a Church , is poor Peace indeed : Church-peace is founded in blood ; and love to each other for Jesus sake ; bearing with , and forbearing one another , in all things Circumstantial , that concern not Church-worship as such : And in my other I have proved that Baptism is not such , and therefore ought not to be urged to make rents and divisions among Brethren . But you ask , Is my peace maintained in a way of disobedience ? and conclude if it be , you fear it is false . pag. 24. A. If the first were true , you need not to doubt of the second ; but it may be thought he hath little to say in the Controversie , who is forced to stuff out his Papers , with such needless prattles as these . My fifth Argument is , That a failure in such a Circumstance as Water-baptism , doth not un-Christian us ; This you are compelled to grant , pag. 25. And I conclude with your words , Persons ought to be Christians before , visible Christians ; such as any Congregation in the Land may receive to Communion with themselves , because God hath shewed us that he hath received them . Receive him to the Glory of God : [ To the Glory of God ] is put in on purpose , to shew what dishonour they bring to him , who despise to have Communion with such , whom they know do maintain Communion with God. I say again , How doth this Man , or that Church glorifie God , or count the Wisdom and Holiness of Heaven beyond them , when they refuse Communion with them , concerning whom yet they are convinced , that they have Communion with God. But my Argument you have not denied ; nor medled with the Conclusion at all ; which is , That therefore , even because a failure here , doth not un-Christian us , doth not make us insincere ; and I add , Doth not lay us open to any revealed judgment or displeasure of God ; ( if it doth , shew where ) therefore it should not , it ought not to make us obnoxious to the displeasure of the Church of God. But you say , I rank Gospel-Precepts , with Old-Testament abrogated Ceremonies . pag. 25. Answ. You should have given your Reader my words , that he might have judged from my own mouth : I said then ( speaking before of Christianity it self , pag. 94. ) that thousands of thousands that could not Consent to Water , as we , are now with the innumerable company of Angels , and the Spirits of just men made perfect . What was said of Eating , or the contrary , may as to this be said of Water-baptism ; Neither if I be baptized , am I the better ? neither if I be not , am I the worse ? not the better before God , not the worse before Men ; still meaning as Paul , Provided I walk according to my Light with God ; otherwise 't is false . For if a man that seeth it to be his Duty , shall despisingly neglect it ; or if he that hath not Faith about it , shall foolishly take it up : both these , are for this the worse ; I mean , as to their own sense , being convicted in themselves , as transgressors . He therefore that doth it according to his Light , doth well ; and he that doth it not , for want of Light , doth not ill ; for he approveth his heart to be sincere with God , even by that his forbearance . And I tell you again , It is no where recorded , that this man is under any revealed threatning of God , for his not being baptized with Water , he not having Light therein , but is admitted through his Grace to as many Promises as you . If therefore he be not a partaker of that Circumstance , yet he is of that Liberty , and Mercy , by which you stand with God. But that I practise Instituted Worship , upon the same account as Paul did Circumcision , and shaving , is too bold for you to presume to imagine . What ? Because I will not suffer Water to carry away the Epistles from the Christians ; and because I will not let Water-baptism be the Rule , the Door , the Bolt , the Bar , the Wall of Division between the Righteous , & the Righteous ; must I therefore be judged to be a Man without Conscience to the Worship of Jesus Christ ? The Lord deliver me from Superstitious , and Idolatrous thoughts about any the Ordinances of Christ , and of God. But my fifth Argument standeth against you untouched ; you have not denyed , much less confuted the least syllable thereof . You tell me my sixth Argument is , Edification . A. If it be , why is it not imbraced ? But my own words are these ; I am for holding Communion thus ; because the Edification of Souls in the Faith , and holiness of the Gospel is of greater concern than an agreement in outward things ; I say , 't is of greater concern with us , and of far more profit to Brother , than our agreeing in , or contessing for Water-baptism , Joh. 16. 13. 1 Cor. 14. 12. 2 Cor. 10. 8. Chap. 12. 19. Ephes. 4. 12. 1 Cor. 13. 1 , 2. Chap. 8. 1. Now why did you not take this Argument in pieces , and answer those Scriptures , on which the strength thereof depends ; But if to contest , and fall out about Water-baptism , be better than to edifie the House of God , produce the Texts , that we may be informed . You say ; Edification is the end of all Communion , but all things must be done in Order , orderly , pag. 26. Answ. When you have proved that there is no such thing as an orderly edifying of the Church without Water-baptism , precede , then it will be time enough to think you have said something . You add ; Edification as to Church-fellowship being a building up , doth suppose the being of a Church ; but pray you shew us a Chuh without Baptism . p. 26. A. See here the spirit of these Men , who for the want of Water-baptism , have at once un-Churched all such Congregations of God in the World ; but against this I have , and do urge , That Water-baptism giveth neither being , nor well-being to a Church , neither is any part of that Instituted Worship of God , that the Church , as such , should be found in the Practice of . Therefore her Edification as a Church may , yea and ought to be attained unto without it . But you say , Shew us a New-Testament-Church without Baptism . pag. 26. A. What say you to the Church all a-long the Revelation quite through the Reign of Antichrist ? Was that a New-Testament-Church , or no ? Again , If Baptism be without the Church , as a Church , if it hath nothing to do in the Constituting of a Church ; if it be not the door of entrance into the Church , if it be no part of Church-worship as such ; then , although all the Members of that Church were baptized , yet the Church is a Church without Water-baptism . But all the Churches in the New-Testament were such : Therefore , &c. Again , If Baptism respect Believers , as particular Persons only ; if it respects their own Conscience only ; if it make aman no visible Believer to me , then it hath nothing to do with Church-membership : Because , that which respects my own Person only , my own Conscience only : that which is no Character of my visible Saintship to the Church , cannot be an Argument unto them to receive me into fellowship with themselves . But this is true , Therefore , &c. You proceed , If by Edification , be meant the private increase of Grace , in one another , in the use of private means , as private Christians in meeting together ; how doth the Principle you oppose hinder that ? Endeavour to make men as holy as you can , that they may be futed for Church-fellowship , when God shall shew them the orderly way to it . pag. 26. Answ. What a many private things have we now brought out to publick view ? Private Christians , private Means , and a private increase of Grace . But , Sir , Are none but those of your way the publick Christians ? Or , ought none but them that are baptized to have the publick means of Grace ? Or , must their Graces be increased by none but private means ? Was you awake now ? Or , are you become so high in your own phantasies , that none have , or are to have but private means of Grace ? And , are there no publick Christians , or publick Christian-Meetings , but them of your way ? I did not think that all but Baptists , should only abide in holes . But you find fault because I said , Edification is greater than contesting about Water-baptism . pag. 27. A. If it be not , confute me ; if it be , forbear to cavil . Water-baptism , and all God's Ordinances , are to be used to Edification ; not to beget heats and contentions among the Godly , wherefore Edification is best . Object . I had thought that the Preaching , and opening Baptism , might have been reckoned a part of our Edification . Answ. The act of Water-baptism hath not place in Church-worship , neither in whole nor in part ; wherefore pressing it upon the Church is to no purpose at all . Object . Why may you not as well say that Edification is greater than breaking of Bread. pag. 27. Answ. So it is , else that should never have been Instituted to edifie withal ; that which serveth , is not greater than he that is served thereby . Baptism and the Lord's-Supper both , were made for us , not we for them ; wherefore both were made for our Edificatition , but no one for our destruction . But again , The Lord's-Supper , not Baptism , is for the Church , as a Church ; therefore as we will maintain the Church's edifying , that must be maintained in it ; yea , used oft , to shew the Lord's Death till he come , 1 Cor. 11. 22 , 26. Besides , because it is a great part of Church-worship , as such , therefore it is pronounced blessed , the Lord did openly bless it before he gave it ; yea and we ought to bless it also ; ( The Cup of blessing which we bless ) not to say more , Therefore your reasoning from the one to the other will not hold . Object . How comes contesting for Water-baptism to be so much against you ? Answ. First , because weak Brethren cannot bear it ; whom yet we are commanded to receive but not to doubtful disputation ; doubtful to them , therefore for their sakes , I must forbear it . Rom. 14. 1. Secondly , Because I have not seen any good effect , but the contrary , where-ever such hot Spirits have gone before me : For where Envie and Strife is , there is Confusion ( or Tumults ) and every Evil-work . Jam. 3. 16 , 17. Thirdly , Because by the Example of the Lord , and Paul , we must consider the present state of the Church , and not trouble them with what they cannot bear . Joh. 16. 13. 1 Cor. 3. 1 , 2 , 3. I conclude then , Edification in the Church is to be preferred above what the Church , as a Church , hath nothing to do withal . All things ( dearly beloved ) are for our Edifying . 1 Cor. 14. 5. & 12. 26. 2 Cor. 12. 19. Epq. 4. 26. Rom. 15. 2. 1 Cor. 14. 3. 2. Cor. 10. 8. & 13. 10. Rom. 14. 19. Before I wind up this Argument , I present you with several Instances , shewing that some of the brecah of God's Precepts have been born with , when they come in competition with Edification . As First , That of Aaron , who let the Offering for Sin be burnt , that should have indeed been eaten , Levit. 10. Yet because he could not do it to his Edification , Moses was content . But the Law was thereby transgressed , Chap. 6. 26. The Priest that offereth it for Sin , shall eat it . To this you Reply , That was not a constant , continued , forbearing of God's Worship , but a suspending of it for a season . Answ. We also suspend it but for a season ; when Persons can be baptized to their Edification , they have the liberty . But secondly , This was not a bare suspension , but a flat transgression of the Law : Ye should indeed have eaten it : Yet Moses was content . Levit. 10. 16. - 20. But say you , Perhaps it was suspended upon just and legal grounds , though not expressed . Answ. The express Rule was against it ; Ye should indeed ( said Moses ) have eaten it in the Holy place , as I commanded , vers . 18. But good Sir , are you now for unwritten verities ? for legal grounds , though not expressed ? I will not drive you further , here is Rome enough . As for Eldad and Medad , it cannot be denyed , but that their edifying of the People , was preferred before their conforming to every Circumstance . Numb . 11. 16. - 26. You add , That Paul for a seeming low thing did withstand Peter . Sir , If you make but a seeming low thing of Dissembling , and teaching others so to do ( especially where the Doctrine of Justification is endangered ) I cannot expect much good Conscience from you . As for your Answer to the case of Hezekiah , it is faulty in two respects : 1. For that you make the Passeover a Type of the Lord's Supper , when it was only a Type of the Body and Blood of the Lord : For even Christ our Passeover is Sacrifice for us . 1 Cor. 5. 7. 2. In that you make it an Example to you to admit Persons unprepared to the Lord's-Supper . pag. 29. Answ. May you indeed receive Persons into the Church unprepared for the Lord's-Supper ; yea , unprepared for that , with other solemn Appointments ? For so you word it , page 29. O what an Engine have you made of Water-baptism . Thus , gentle Reader , while this Author teareth us in pieces for not making Baptism the orderly Rule for receiving the Godly , and Conscientious into Communion ; he can receive Persons if baptized , though unprepared for the Supper , and other solemn Appointments ? I would have thee consult the place , and see if it countenanceth such an act , That a man who pleadeth for Water-baptism above the Peace and Edification of the Church , ought to be received ( although unprepared ) into the Church to the Lord's-Supper , and other solemn Appointments , especially considering the Nature or right Church-Constitution , and the severity of God towards those that came unprepared to his Table of old . 1 Cor. 11. 28 , 29 , 30. A Riddle indeed . That the Lord should , without a word , so severely command , that all which want Light in Baptism , be excluded Church-priviledges ; and yet against his Word , admit of Persons unprepared , to the Lord's Table , and other solemn Appointments . But good Sir , why so short-winded ? why could not you make the same work with the other Scriptures , as you did with these ? I must leave them upon you unanswered ; and standing by my Argument conclude , That if Laws and Ordinances of old have been broken , and the breach of them born with ( when yet the Observation of outward things was more strictly Commanded than now ) if the Profit and Edification of the Church come in competition ; how much more , may not we have Communion , Church-Communion , when no Law of God is transgressed thereby . And note , That all this while I plead not ( as you ) for Persons unprepared , but godly , and such as walk with God. We come now to my seventh Argument , for Communion with the Godly , though unbaptized Persons ; which you say is Love. pag. 29. My Argument is this ; Therefore I am for Communion thus ; because Love , which above all things we are Commanded to put on , is of much more worth than to break about Baptism . And let the Reader note , That of this Argument you deny not so much as one syllable , but run to another story ; but I will follow you . I add further , That Love is more discovered when we receive for the sake of Christ , than when we refuse his Children for want of Water : And tell you again , That this Exhortation to Love is grounded not upon Baptism , but the putting on of the new Creature , which hath swallowed up all distinctions . Col. 3. 9 . -14 . Yea , there are ten Arguments in this one , which you have not so much as touched ; but thus object , That man that makes Affection the Rule of his walking , rather than judgment , it is no wonder if he go out of the way . Answ. Love to them we are perswaded that God hath received , is Love that is guided by Judgment ; and to receive them that are such , because God hath bidden us ( Rom. 14. ) is Judgment guided by Rule . My Argument therefore hath forestalled all your noise , and standeth still on its legs against you . As to the Duties of Piety , and Charity you boast of , pag. 30. found not a Trumpet , tell not your left hand of it ; we are talking now of Communion of Saints , Church-Communion , and I plead that to Love , and hold together as such , is better than to break in pieces for want of Water-baptism . My Reason is , because we are exhorted in all things to put on Love ; the Love of Church-Communion : contrariwise you oppose , Above all things put on Water . For the best Saint under Heaven that hath not that , with him you refuse Communion . Thus you make Baptism , though no Church-Ordinance , a bar to shut out the Godly , and a Trap-door to let the unprepared into Churches , to the Lord's-Supper , and other solemn Appointments . pag. 29. But you object , Must our Love to the unbaptized indulge them in an act of disobedience ? Cannot we love their Persons , Parts , Graces , but we must love their Sins ? pag. 30. Answ. We plead not for indulging . But are there not with you , even with you sins against the Lord your God ? 2 Chron. 28. 10. But why can you indulge the Baptists in many acts of disobedience ? For to come unprepared into the Church , is an act of disobedience : To come unprepared to the Supper is an act of disobedience ; and to come so also to other solemn Appointments , are acts of disobedience . But for these things , you say , you do not cast , nor keep any out of the Church . Answ. But what acts of disobedience do we indulge them in ? In the Sin of Infant-baptism . Answ. We indulge them not ; but being Commanded to bear with the Infirmities of each other , suffer it ; it being indeed in our eyes such ; but in theirs they say a duty , till God shall otherwise perswade them . If you be without infirmity , do you first throw a stone at them : They keep their Faith in that to themselves , and trouble not their Brethren therewith : we believe that God hath received them ; they do not want to us a proof of their Sonship with God ; neither , hath he made Water a Wall of Division between us , and therefore we do receive them . Obj. I take it to be the highest act of friendship to be faithful to these Professors , and to tell them they want this one thing in Gospel-order , which ought not to be left undon . pag 30. Answ. If it be the highest piece of Friendship , to preach Water-baptism to unbaptized Believers , the lowest act thereof must needs be very low . But contrariwise , I count it so far off from being any act of Friendship , to press Baptism in our Notion on those that cannot bear it ; that it is a great abuse of the Peace of my Brother , the Law of Love , the Law of Christ , or the Society of the Faithful . Love suffereth long , and is kind , is not easily provoked : Let us therefore follow after the things that make for Peace , and things wherewith one may edifie another : Let every one of us please his Neighbour , for his good to Edification : Bear you one anothers burdens , and so fulfil the Law of Christ. 1 Cor. 13. Rom. 14. 19. Chap. 15. 2. Gal. 6. 2. But say you , I doubt when this comes to be weighed in God's ballance , it will be found no less than flattery , for which you will be reproved . pag. 31. Answ. It seems you do but doubt it , wherefore the Principle from which you doubt it , of that methinks you should not be certain ; but this is of little weight to me ; for he that will presume to appropriate the Epistles to himself and fellows for the sake of Baptism , and that will condemn all the Churches of Christ in the Land for want of Baptism and that will account his Brother as prophane Esau ( pag. 20. ) and rejected , as Idolatrous Ephraim ( pag. 32. ) because he wanteth his way of Water-baptism ; he acts out of his wonted way of rigidness , when he doth but doubt , and not affirm his Brother to be a flatterer . I leave therefore this your Doubt to be resolved at the Day of Judgment , and in the mean time trample upon your harsh , and unchristian surmises . As to our Love to Christians in other cases , I hope we shall also endeavour to follow the Law of the Lord ; but because it respects not the matter in hand , it concerns us not now to treat thereof . My Argument treateth of Church-Communion ; in the prosecution of which I prove , 1. That Love is grounded upon the new Creature , Col. 3. 9 , &c. 2. Upon our fellowship with the Father and Son , 1 Joh. 1. 2 , 3. 3. That with respect to this , it is the fulfilling of the Royal Law , Jam. 4. 11. Rom. 14. 21. 4. That it shews it self in acts of forbearing , rather than in publishing some Truths : Communicating only what is profitable , forbearing to publishing what cannot be born , 1 Cor. 3. 1 , 2. Acts 20. 18 , 19 , 20. Joh. 16. 17. 5. I shew further , That to have fellowship for , to make that the ground of , or to receive one another chiefly upon the account of an outward Circumstance ; to make Baptism the including , and excluding Charter ; the Bounds , Bar , & Rule of Communion , when by the Word of the everlasting . Testament , there is no Word for it ; ( to speak charitably ) if it be not for want of Love , it is for want of light in the Mysteries of the Kingdom of Christ. Strange ! Take two Christians equal in all Points but this ; nay , let one go beyond the other in Grace and Goodness , as far as a Man is beyond a Babe , yet Water shall turn the Scale , shall open the Door of Communion to the less ; and command the other to stand back : Yet is no proof to the Church of this Babes Faith and Hope , hath nothing to do with his entering into fellowship , is no part of the Worship of the Church . These things should have been answered , seeing you will take upon you so roundly to condemn our practice . You come now to my eighth Argument ; which you do not only render falsly , but by so doing abuse your Reader . I said not that the Church of Corinth did shut each other out of Communion ; but , For God's People to divide into Parties , or to shut each other from Church-Communion , though for greater Points , and upon higher Pretences , than that of Water-baptism , hath heretofore been counted carnal , and the actors therein Babish-Christians ; and then bring in the Factions , that was in the Church at Corinth . But what ▪ May not the evil of denying Church-Communion now , if proved naught by a less crime in the Church at Corinth , be counted Carnal and Babish ; but the breach of Communion must be charged upon them at Corinth also ? That my Argument is good you grant , pag. 32. saying , The Divisions at the Church at Corinth were about the highest Fundamental Principles , for which they are often called carnal ; yet you cavil at it . But if they were to be blamed for dividing , though for the highest Points : Are not you much more for condemning your Brethren to perpetual banishment from Church-Communion , though sound in all the great Points of the Gospel , and right in all Church-Ordinances also , because for want of Light they fail only in the Point of Baptism ? As to your quibble about Paul and Apollo , whether they , or others , were the Persons ( though I am satisfied you are out ) yet it weakeneth not my Argument ; For if they were blame-worthy for dividing , though about the highest Fundamental Principles ( as you say ) how ought you to blush for carrying it as you do to Persons , perhaps , more godly than our selves , because they jump not with you in a Circumstance ? That the divisions at Corinth were helped on by the abuse of Baptism , to me is evident , from Paul's so oft suggesting it ; Were you baptized in the Name of Paul ? I thank God I baptized none of you , lest any should say , I had baptized in my own Name . I do not say , that they who baptized them designed this , or that Baptism in it self effected it ; nor yet ( though our Author seigns it ) that they were most of them baptized by their Factious Leaders , pag. 55. But that they had their Factious Leaders , is evident ; and that these Leaders made use of the Names of Paul , Apollo , and Christ , is as evident ; for by these Names they were beguiled by the help of abused Baptism . But say you , Wherein lies the force of this man's Argument against Baptism as to its place , worth , and continuance ? I answer ; I have no Argument against its place , worth , or continuance , although thus you seek to scandalize me . But this kind of sincerity of yours , will never make me one of your Disciples . Have not I told you even in this Argument , That I speak not as I do , to perswade or teach men to break the least of God's Commandments ; but that my Brethren of the Baptized-way may not hold too much THEREUPON , may not make it an Essential of the Gospel , nor yet of the Communion of Saints . Yet he feigns that I urge two Arguments against it , p. 36. & 38. But Reader , thou mayst know I have no such reason in my Book . Besides , I should be a Fool indeed , were I against it , should I make use of such weak Arguments . My words then are these ; I thank God ( said Paul ) that I baptized none of you but Crispus , &c. Not but that then it was an Ordinance , but they abused it in making Parties thereby , as they abused also Paul , and Cephas . Besides ( said he ) I know not whether I baptized any other . By this negligent relating who were baptized by him ; he sheweth that he made no such matter thereof , as some in these dayes do . Nay , that he made no matter at all thereof with respect to a Church-Communion . For if he did not heed who himself had baptized , much less did he heed who were baptized by others ? But if Baptism had been the initiating-Ordinance , ( and I now add ) Essential to Church-Communion ; then no doubt he had made more Conscience of it , than thus lightly to pass it by . I add further , where he saith , He was not sent to baptize ; that he spake with an holy Indignation against those that had abused that Ordinance . Baptism is an Holy Ordinance , but when Satan abuseth it , and wrencheth it out of its place , making that which is Ordained of God , for the Edification of Believers , the only Weapon to break in pieces the Love , Unity , and Concord of the Saints ; than as Paul said of himself , and fellows , What is Baptism ? Neither is Baptism any thing ? This is no new Doctrine , for God by the mouth of the Prophet of old , cryed out against his own Appointments , when abused by his own People , because they used them for strife , and debate , and to smite with the fist of wickedness . But to forbear , to take notice thus of these things , my Argument stands firm against you : For if they at Corinth were blame-worthy for dividing , though their divisions were ( if you say true ) about the highest Fundamentals , you ought to be ashamed , thus to banish your Brethren from the Priviledges of Church-Communion for ever , for the want of so low a thing as Water-baptism . I call it not low , with respect to Gods appointment , though so , it is far from the highest place , but in comparison of those Fundamentals , about which , you say , the Corinthians made their divisions . You come next to my ninth Argument , and serve it as Hanun served David's Servants , 2 Sam. 10. 4. you have cut off one half of its Beard , and its Garments to its Buttocks , thinking to send it home with shame . You state it thus ; That by denying communion with unbaptized ▪ Believers , you take from them their Priviledges to which they are born , pag. 40. Answ. Have I such an Argument in all my little Book ? Are not my words verbatim these ? If we shall reject visible Saints by calling , Saints that have communion with God ; that have received the Law at the hand of Christ ; that are of an holy conversation among men , they desiring to have communion with us ; as much as in us lyeth , we take from them their very priviledges , and the blessings to which they were born of God. This is mine Argument : now confute it . Paul saith , ( 1 Cor. 1. 1 , 2. & 3. 22. ) not only to the Gathered Church at Corinth , but to all scattered Saints , that in every place call upon the Name of the Lord , that Jesus Christ is theirs ; that Paul , and Apollo , and Cephas ▪ and the World , and all things else was theirs . But you answer ▪ We take from them nothing , but we keep them from a disorderly practice of Gospel-Ordinances , we offer them their priviledges , in the way of Gospel-Order . Answ. Where have you one word of God , that forbiddeth a person , so qualified , as is signified in mine Argument , the best Communion of Saints for want of Water ? There is not a syllable for this in all the Book of God. So then , you in this your plausible defence , do make your Scriptureless Light , which in very deed is darkness , ( Isa. 8. 20 , 21. ) the Rule of your Brothers Faith ; and how well you will come off for this in the Day of God , you might , were you not wedded to your wordless Opinion , soon begin to conceive . I know your Reply , New-Testament Saints were all baptized first . Answ Suppose it granted ; Were they baptized , that thereby they might be qualified for their right to communion of Saints , so that without their submitting to Water , they were to be denyed the other ? Further , Suppose I should grant this groundless Notion , Were not the Jews in Old Testament times to enter the Church by Circumcision ? For that , though Water is not , was the very entering-Ordinance . Besides , as I said before , there was a full forbidding all that were not circumcised from entering into fellowship , with a threatning to cut them off from the Church if they entered in without it : Yet more than six hundred thousand entred that Church without it . But how now , if such an one as you had then stood up and objected , Sir Moses , What is the reason that you transgress the Order of God , to receive Members without Circumcision ? Is not that the very entring-Ordinance ? Are not you commanded to keep out of the Church all that are not circumcised ? Yea , and for all those that you thus received , are you not commanded to cast them out again , to cut them off from among this people ? ( Gen. 17. 13 , 14. Exod. 12. 24 , 25 , 26. ) I say , Would not this man have had a far better Argument to have resisted Moses , than you in your wordless Notion have to shut out men from the Church , more holy than many of our selves ? But do you think that Moses and Joshua , and all the Elders of Israel , would have thanked this Fellow , or have concluded that he spake on God's behalf ? Or , that they should then , for the sake of a better than what you call Order , have set to the work that you would be doing , even to break the Church in pieces for this ? But say you , If any will find or force another way into the Sheep-fold , than by the footsteps of the Flock , we have no such custom , nor the Churches of God , pag. 41. Answ. What was done of old , I have shewed you , that Christ , not Baptism , is the way to the Sheep-fold , is apparent : and that the person , in mine Argument , is intituled to all these , to wit , Christ , Grace , and all the things of the Kingdom of Christ in the Church , is , upon the Scriptures urged , as evident . But you add , That according to mine old confidence , I affirm , That drink ye all of this , is intailed to Faith , not Baptism : A thing , say you , soon said , but yet never proved . Answ. 1. That it is intailed to Faith , must be confessed of all hands . 2. That it is the priviledge of him that discerneth the Lord's Body , and that no man is to deny him it , is also by the Text as evident , ( and so let him eat ) because he is worthy . Wherefore he , and he only that discerneth the Lord's Body , he is the worthy Receiver , the worthy Receiver in God's estimation ; but that none discern the Lord's Body but the Baptized , is both fond and ridiculous once to surmise . Wherefore to exclude Christians , and to debar them their Heaven-born Priviledges , for want of that which yet God never made the Wall of Division betwixt us : This looks too like a Spirit of Persecution , ( Job 19. 25 , 26 , 27 , 28 , &c. ) and carrieth in it those eighteen absurdities which you have so hotly cryed out against . And I do still add , Is it not that which greatly prevailed with God to bring down those Judgments , which at present we ( the People of God ) groan under , I will dare to say , it was * A cause thereof : Yea , I will yet proceed ; I fear , I strongly fear , that the Rod of God is not yet to be taken from us ; for what more provoking sin among Christians , than to deny one another their Rights and Priviledges to which they are born of God ? and then to Father these their doings upon God , when yet he hath not commanded it , neither in the New Testament nor the Old ? But , I may not lightly pass this by , for because I have gathered eighteen absurdities from this abuse of God's Ordinances , or from the sin of binding the Brethren to observe Order , not founded on the Command of God ; ( and I am sure you have none to shut out men as good , as holy , and as sound in Faith as our selves , from Communion ) . Therefore you call my Conclusion devilish , ( pag. 43. ) Top-ful of ignorance , and prejudice , ( p. 41. ) and me , one of Machiavels Scholars , ( p. 42. ) also proud , presumptious , impeaching the Judgment of God. Answ. But what is there in my Proposition , that men , considerate , can be offended at ? These are my words ; But to exclude Christians from Church-Communion , and to debar them their Heaven-born Priviledges , for the want of that which yet God never made a wall of division between us : This looks too like a Spirit of Persecution : This respecteth more the form , than the spirit and power of Godliness , &c. Shall I add , Is it not that which greatly prevailed to bring down those Judgments which at present we feel and groan under ? I will dare to say , it was a cause thereof . ( p. 116 , 117. ) A , was in my Copy , instead whereof the Printer put in the ; for this , although I speak only the truth ; I will not beg of you belief ; besides , the Bookseller desired me , because of the Printers haste , to leave the last sheet to be over-looked by him , which was the cause it was not among the Errata's . But , I say , wherein is the Proposition offensive ? Is it not a wicked thing to make bars to Communion , where God hath made none ? Is it not a wickedness , to make that a Wall of Division betwixt us , which God never commanded to be so . If it be not , justifie your practice ; if it be , take shame . Besides , the Proposition is universal , why then should you be the chief intended ? But you have in this , done like to the Lawyers of old , who when Christ reproved the Pharisees of wickedness before them , said , Master , thus saying thou reproachest us also , Luk. 11. 45. But you feign , and would also that the World should believe , that the Eighteen Absurdities which naturally flow from the Proposition , I make to be the Effects of Baptism , saying to me , None but your self could find an innocent Truth big with so many monstrous Absurdities . pag. 42. I Answer ; This is but speaking wickedly for God , or rather to justifie your wordless Practice . I say not that Baptism hath any Absurdity in it , though your abusing it , hath them all , and many more , while you make it , without warrant from the Word , as the flaming Sword , to keep the Brotherhood out of Communion , because they after your manner cannot consent thereto . And let no man be offended , for that I suggest that Baptism may be abused to the breeding such monstrous Absurdities , for greater Truths than that have been as much abused . What say you to , This is my Body ? To instance no more , although I could instance many , are not they the words of our Lord ? are not they part of the Scriptures of Truth ? and yet behold , even with those words , the Devil by abusing them , made an Engine to let out the heart-blood of thousands . Baptism also may be abused , and is , when more is laid upon it by us , than is Commanded by God. And that you do so , is manifest by what I have said already , and shall yet say to your Fourteen Arguments . My last Argument , you say is this ; The World may wonder at your carriage to those Unbaptized Persons , in keeping them out of Communion ? Ans. You will yet set up your own words , and then fight against them : but my words are these , What greater contempt can be thrown upon the Saints , than for their Brethren to cut them off from , or to debar them Church-Communion ! And now I add , Is not this to deliver them to the Devil , 1 Cor. 5. or to put them to shame before all that see your acts ? There is but one thing can hinder this , and that is , by-standers see , that these your Brethren , that you thus abuse , are as holy men as our selves . Do you more to the open Prophane , yea , to all Wizards and Witches in the Land ? For all you can do to them ( I speak now as to Church-acts ) is no other than debar them the Communion of Saints . And now I say again , The World may well wonder , when they see you deny holy-men of God that liberty of the Communion of Saints which you Monopolize to your selves . And though they do not understand the grounds of Profession , or Communion ; yet they can both see , and say , these Holy-men of God , in all visible acts of Holiness , are not one inch behind you . Yea , I will put it to your selves , If those many , yea very many , who thus severely ( but with how little ground , is seen by men of God ) you deny Communion with , are not of as good , as holy , as unblameable in life , and as sound , if not sounder in the Faith than many among our selves : Here only they make the stop , they cannot , without Light , be driven into Water-baptism , I mean after our Notion of it : but what if they were , 't would be little sign to me that they were sincere with God. To conclude this ; when you have proved that Water-baptism ( which you your self have said is not a Church-Ordinance , p. 40. ) is Essential to Church-Communion , and that the Church may , by the Word of God , bolt , bar , and for ever shut out those , far better than our selves , that have not , according to our Notion , been baptized with Water ; then 't will be time enough , to talk of ground for so doing . In the mean time I must take leave to tell you , There is not in all the Bible one syllable for such a Practice , wherefore your great cry about your Order is wordless , and therefore faithless , and is a meer Humane Invention . I come now to your Fourteen Arguments , and shall impartially consider them . YOur first Argument to prove it lawful to reject the Unbaptized Saint , is , Because the great Commission of Christ , Matth. 28. from which all Persons have their Authority for their Ministry , ( if any Authority at all ) doth clearly direct the contrary . By that Commission , Ministers are first to Disciple , and then to Baptize them so made Disciples , and afterward to teach them to observe all that Christ Commanded them , as to other Ordinances of Worship . If Ministers have no other Authority to teach them other parts of Gospel-Worship , before they believe and are baptized ; it may be strongly supposed , they are not to admit them to other Ordinances before they have passed this first injoyned in the Commission . Answ. 1. That the Ministers are to Disciple and Baptize , is granted . But that they are prohibited ( by the Commission , Matth. 28. ) to Teach the Disciples other parts of Gospel-Worship , that have not Light in Baptism , remains for you to prove . Shall I add , This Position is so absurd and void of truth , that none that have ever read the Love of Christ , the Nature of Faith , the End of the Gospel , or of the Reason of Instituted Worship ( which is Edification ) with understanding , should so much as once imagine . But where are they here forbidden to teach them other Truths , before they be baptized ? This Text as fairly denieth to the unbaptized Believer , Heaven , and Glory . Nay our Author in the midst of all his flutter about this 28th of Matthew , dare venture to gather no more therefrom , but that it may be strongly supposed . Behold therefore , gentle Reader , the ground on which these Brethren lay the stress of their separation from their Fellows , is nothing else but a supposition , without warrant , skrewed out of this blessed Word of God. Strongly Supposed ! but may it not be as strongly supposed , that the Presence and Blessing of the Lord Jesus , with his Ministers , is laid upon the same ground also ? for thus he concludes the Text , And lo , I am with you alwayes , even to the end of the World. But would , I say , any man from these words , conclude , That Christ Jesus hath here promised his Presence only to them that after discipling , baptize those that are so made ; and that they that do not baptize , shall neither have his Presence , nor his Blessing ? I say again , Should any so conclude hence , would not all Experience prove him void of Truth ? The words therefore must be left , by you , as you found them , they favour not at all your groundless supposition . To conclude , these words have not laid Baptism in the way to debar the Saint from Fellowship of his Brethren , no more than to hinder his inheritance in Life and Glory . Mark reads it thus ; He that believeth and is baptized , shall be saved ; but he that believeth not , shall be damned , Mark 16. 16. letting Baptism , which he mentioned in the promise , fall , when he came at the threatning . God also doth thus with respect to his Worship in the Church , he commands all and every whit of his will to be done , but beareth with our coming short in this , and that , and another Duty . But let 's go on . Your second Argument , is : That the Order of Christ's Commission , as well as the matter therein contained to be observed , may easily be concluded , from God's severity towards them that sought him not according to due order , 1 Chron. 15. 13. Was God so exact with his People then , that all things to a Pin must be according to the Pattern in the Mount , Heb. 7. 16. & 9. 11. whose Worship then comparatively , to the Gospel , was but after the Law of a Carnal Commandment ; and can it be supposed he should be so indifferent no● to leave men to their own liberty , to time and place his Appointments , contrary to what he hath given in express Rule , for in his Word as before ? Ezek. 44. 7 , 9 , 10. It was the Priest's Sin formerly to bring the uncircumcised in heart and flesh into his house . Answ. That there is no such Order in that Commission as you feign , I have proved . As for your far-fetch'd Instance ( 1 Chron. 15. ) 't is quite besides your purpose . The express Word was , That the Priest , not a Cart , should bear the Ark of God : Also they were not to touch it , and yet Uzza did , Exod. 25. 14. 1 Chron. 15. 12 , 13 , 14 , 15. Numb . 4. 15. 1 Chron. 13. Now , if you can make that 28th of Matthew say , Receive none that are not baptized first ; or that Christ would have them of his , that are not yet baptized , kept ignorant of all other Truths that respect Church-Communion ; then you say something , else you do but raise a mist before the simple Reader : but who so listeth , may hang on your sleeve . As for the Pins and Tacks of the Tabernacle , they were expresly commanded ; and when you have proved by the Word of God , That you ought to shut Saints out of your Communion for want of Baptism , then you may begin more justly to make your Parallel . How fitly you have urged Ezek. 44. to insinuate that unbaptized Believers are like the uncircumcised in heart and flesh , I leave it to all Gospel-Novices to consider . Your third Argument , is , The practice of the first Gospel-Ministers , with them that first trusted in Christ , discovers the truth of what I assert . Certainly , they that lived at the spring-head , or fountain of Truth , and had the Law from Christ's own mouth , knew the meaning of his Commission better than we : but their constant practice in conformity to that Commission , all along the Acts of the Apostles , discovers that they never arrived to such a latitude as men plead for now a-dayes . They that gladly received the Word were baptized , and they ( yea they only ) were received into the Church . Answ. How well you have proved what you have asserted , is manifest by my Answer to the two former Arguments . I adde , That the Ministers , and Servants of Jesus Christ in the first Churches ( for that you are to prove ) were Commanded to forbear to Preach other Truths to the Unbaptized Believers ; or that they were to keep them out of the Church : or that the Apostles , and first Fathers , have given you to understand by their Example , that you ought to keep as good out of Churches as your selves , hath not yet been shewed by the Authority of the Word . The second of the Acts proveth not , That the three thousand were necessitated to be baptized in order to their Fellowship with the Church , neither doth it say THEY , yea they only , were received into the Church . But suppose all this , as much was done at the first Institution of Circumcision , &c. yet afterwards thousands were received without it . Your fourth Argument is , None of the Scripture-Saints ever attempted this Church-priviledge without Baptism , ( if they did , let it be shewn ) . The Eunuch first desired Baptism before any thing else ; Paul was first baptized before he did essay to joyn with the Church . Our Lord Christ , the great Example of the New Testament , entred not upon his publick Ministry , much less any other Gospel-Ordinance of Worship , till he was Baptized . Answ. That none of the Scripture-Saints ( if there be any unscripture ones ) so much as attempted this Church-priviledge first , remains for you to prove . But suppose they were all Baptized , because they had light therein , what then ? Doth this prove that Baptism is essential to Church-Communion ? Or , that Christ commanded in the 28th of Matthew , or gave his Ministers by that authority , not to make known to Believers other parts of Gospel-Worship , if they shall want light in Baptism ? The Eunuch , Paul , and our blessed Lord Jesus , did none of them , by their Baptism , set themselves to us Examples how to enter into Church-Communion , what Church was the Eunuch Baptized into , or made a Member of ; but where is it said , that the unbaptized Believer , how excellent soever in Faith and Holiness , must , for want of Water-baptism , be shut out from the communion of Saints , or be debarred the Priviledge of his Fathers House ? This you are to prove . Your fifth Argument is , If Christ himself was made manifest to be the SENT of God by Baptism , as appears Mark 1. 9 , 10. Then why may not Baptism , as the first Fruits of Faith , and the first step of Gospel-Obedience , as to Instituted Worship , be a manifesting , discovering Ordinance upon others who thus follow Christ's steps . Answ. That Jesus Christ was manifested as the SENT of God by Baptism , or that Baptism is the first Fruit of Faith , and the first step of Gospel-Obedience , as to instituted Worship , is both without proof and truth ; the Text saith not , he was manifest to be the sent of God by Baptism ; nay it saith not , that by that he was manifest to others to be any thing thereby : you have therefore but wronged the Text , to prove your wordless Practice by . Yea , John himself , though he knew him before he was baptized , to be a Man of God , ( for , saith he , I have need to be Baptized of thee , and comest thou to me ) and knew him after to be the SENT of God ; yet not in , or by , but after he was Baptized , to wit , by the descending of the Holy Ghost , after he was come out of the Water , as he was in Prayer , for the Heavens were opened to John , and he saw , and bare Record , because he saw the Spirit descend from Heaven , and abide upon Jesus , after his Baptism , as he was in Prayer , Mat. 3. 13 , 14 , 15 , 16. Luk. 3. 21 , 22. Thus we find him made known before , and after , but not at all by Baptism , to be the SENT of God. And that Baptism is the first fruits of Faith , or that Faith ought to be tyed to take its first step in Water-baptism , in the instituted Worship of God , ( this you must prove ) is not found expressed within the whole Bible . Faith acts according to its strength , and as it sees , it is not tyed or bound to any outward Circumstance ; one believeth he may , and another believeth he may not , either do this or that . Your sixth Argument is , If Baptism be in any sence any part of the foundation of a Church , as to order , Heb. 6. 1 , 2. it must have place here or no where : why are those things called first Principles , if not first to be believed , and practised ? Why are they rendred by the learned the A. B. C. of a Christian , and the beginning of Christianity , Milk for Babes , if it be no matter whether Baptism be practised or no ? If it be said Water-baptism is not there intended , let them shew me how many Baptisms there are besides Water-baptism ? Can you build and leave out a stone in the Foundation ? I intend not Baptism a Foundation any other way , but in respect of order , and it is either intended for that or nothing . Answ. Baptism is in no sense the Foundation of a Church . I find no foundation of a Church , but Jesus Christ himself , Mat. 16. 18. 1 Cor. 3. 11. Yea , the Foundation mentioned , Heb. 6. 1 , 2. is nothing else but this very Christ. For he is the Foundation , not only of the Church , but of all that good that at any time is found in her . He is the Foundation OF our Repentance , and OF our Faith towards God , vers . 1 , 2. Further , Baptisms are not here mentioned , with respect to the Act in Water , but of the Doctrine , that is , the signification thereof . The Doctrine of Baptisms . And observe , neither Faith , nor Repentance , nor Baptisms , are called here Foundations : Another thing , for a Foundation , is here by the Holy Ghost intended , even a Foundation for them all ; a Foundation OF Faith , OF Repentance , OF the Doctrine of Baptisms , OF the Resurrection of the Dead , and OF eternal Judgment . And this Foundation is Jesus Christ himself , and these are the first Principles , the Milk , the A. B. C. and the beginning of Christian Religion in the World. I dare not say , No matter whether Water-Baptism be practised or no. But it is not a stone in the Foundation of a Church , no not respecting order ; it is not , to another , a sign of my Sonship with God ; it is not the door into Fellowship with the Saints , it is no Church Ordinance , as you , your self have testified , pag. 40. So then as to Church-work , it hath no place at all therein . Your seventh Argument is , If Paul knew the Galatians ONLY upon the account of Charity , NO other wayes to be the Sons of God by Faith ; but by this part of their Obedience , as he seems to import , then the same way we judge of the truth of mens profession of Faith , when it shews it self by this self — same Obedience , Gal. 3. 26 , 27. Baptism being an Obligation to all following Duties . Answ. This your Argument , being builded upon no more than a SEEMING Import , and having been above ten times overthrown already ; I might leave still with you , till your seeming Import is come to a real one , and both to a greater perswasion upon your own Conscience . But verily Sir , you grosly abuse your Reader ; Must Imports , yea , must seeming Imports now stand for Arguments , thereby to maintain your confident separation from your Brethren ? Yea , must such things as these , be the Basis on which you build those heavy Censures and Condemnations you raise against your Brethren , that cannot comply with you , because you want the word ? A seeming Import . But are these words of Faith , or do the Scriptures only help you to seeming Imports , and me-hap-soes for your practice ? No , nor yet to them neither , for I dare boldly affirm it , and demand , if you can , to prove , that there is so much as a seeming IMPORT in all the Word of God , that countenanceth your shutting men , better than our selves , from the Things and Priviledges of our Fathers House . That to the Galatians , saith not , that Paul knew them to be the Sons of God by Faith , NO other way , but by THIS part of their Obedience ; but puts them upon concluding themselves the Sons of God , if they were baptized into the Lord Jesus , which could not ( ordinarily ) be known but unto themselves alone ; because , being thus baptized , respecteth a special Act of Faith , which onely God , and him that hath , and acteth it , can be privy to . It is one thing for him that administreth , to Baptize in the Name of Jesus , and another thing for him that is the Subject , by that to be baptized INTO Jesus Christ : Baptizing INTO Christ , is rather the Act of the Faith of him that is baptized , than his going into Water and coming out again : But that Paul knew this to be the state of the Galatians NO other way , but by their external Act of being baptized with Water , is both wild and unsound , and a miserable IMPORT indeed . Your eighth Argument is . If being baptized into Christ , be a putting on of Christ , as Paul expresses , then they have not put on Christ , in that sense he means , that are not baptized ; if this putting on of Christ , doth not respect the visibility of Christianity ; assign something else as its signification ; great mens Servants are known by their Masters Liveries , so are Gospel-Believers by this Livery of Water-baptism , that all that first trusted in Christ submitted unto ; which is in it self is as much an Obligation to all Gospel-Obedience , as Circumcision was to keep the whole Law. Answ. For a reply to the first part of this Argument , go back to the Answer to the seventh . Now that none have put on Christ in Paul's sense ; yea , in a saving , in the best sense but them that have , as you would have them , gone into Water , will be hard for you to prove , yea , is ungodly for you to assert . Your comparing Water-baptism to a Gentlemans Livery , by which his Name is known to be his , is fantastical . Go you but ten doors from where men have knowledge of you , and see how many of the World , or Christians , will know you by this goodly Livery , to be one that hath put on Christ. What I known by Water-baptism to be one that hath put on Christ , as a Gentlemans man is known to be his Masters Servant , by the gay Garment his Master gave him . Away fond man , you do quite forget the Text. By THIS shall all men know that you are my Disciples , if you have love one to another , John 13. 35. That Baptism is in it SELF obliging , to speak properly , it is false , for set it by it self , and it stands without the stamp of Heaven upon it , and without its signification also : and how , as such , it should be obliging , I see not . Where you insinuate , it comes in the room of , and obligeth as Circumcision : You say , you know not what . Circumcision was the initiating Ordinance , but this you have denyed to Baptism . Further , Circumcision THEN bound men to the whole Obedience of the Law , when urged by the false Apostles , and received by an erroneous Conscience . Would you thus urge Water-baptism ! would you have men to receive it with such Consciences ? Circumcision in the flesh , was a Type of Circumcision in the heart , and not of Water-baptism . Your ninth Argument is , If it were commendable in the Thessalonians , that they followed the foot-steps of the Church of Judea , 1 Thes. 2. 24. who it appears followed this order of adding Baptized-Believers unto the Church ; Then they that have found out another way of making Church-Members , are not by that Rule praise-worthy , but rather to be blamed ; it was not what was since in corrupted times , but that which was from the beginning : the first Churches were the purest Patern . Answ. That the Text saith there was a Church OF Judea , I find not , ( 1 Thess. 2. 14. ) And that the Thessalonians are commended for refusing to have communion with the unbaptized Believers , ( for that is our question ) prove it by the word , and then you do something . Again , that the commendations ( 1 Thess. 2. 14. ) do chiefly , or at all , respect their being Baptized : Or , because they followed the Churches of God , which in Judea were in Christ Jesus , in the Example of Water-Baptism is quite beside the word . The Verse runs thus , for the Brethren , became followers of the Churches of God , which in Judea are in Christ Jesus , for ye also have suffered like things of your own Countrey-men , even as they have of the Jews , &c. This Text then commends them , not for that they were baptized with Water , but , for that they stood their ground , although baptized with suffering , like them in Judea , for the Name of the Lord Jesus . For suffering like things of their own Countreymen , as they did of the Jews . Will you not yet leave off to abuse the Word of God , and forbear turning it out of its place , to maintain your unchristian practice of rejecting the People of God , and excluding them their blessed Priviledges . The unbaptized Believer ; instead of taking shame for entering into fellowship without it , will be ready , I doubt , to put you to shame for bringing . Scriptures so much besides the purpose , and for stretching them so miserably to uphold you in your fancies . Your tenth Argument is , If so be , that any of the Members at Corinth , Galatia , Coloss , Rome , or them that Peter wrote to , were not baptized , then Paul's Arguments for the Resurrection to them , or to press them to holiness from that ground ( Rom. 6. Col. 2. 1 Cor. 15. ) was out of doors , and altogether needless , yea , it bespeaks his ignorance , and throweth contempt upon the Spirits Wisdom , ( Heb. 6. 1 Pet. 3. 12. ) by which he wrote ; if that must be asserted as a ground to provoke them to such an end , which had no beeing ; and if all the Members of all those Churches were baptized , why should any plead for an exemption from Baptism for any Church-Member now ? Answ. Suppose all , if all these Churches were baptized , what then ? that answereth not our Question . We ask where you find it written , that those that are baptized , should keep men as holy , and as much beloved of the Lord Jesus as themselves , out of Church-Communion , for want of light in Water-Baptism . Why we plead for their admission , though they see not yet , that that is their Duty , is because we are not forbidden , but commanded to receive them , because God and Christ hath done it , Rom. 14 , & 15. Your eleventh Argument is , If unbaptized Persons must be received into Churches onely , because they are Believers , though they deny Baptism ; Then why may not others plead for the like priviledge , that are negligent in any other Gospel-Ordinance of Worship , from the same ground of want of light , let it be what it will. So then as the consequence of this Principle , Churches m●● be made up of visible sinners , instead of visible Saints . Answ. I plead not for Believers simply because they are Believers , but for such Believers of whom we are perswaded by the Word , that God hath received them . 2. There are some of the Ordinances that , be they neglected , the being of a Church , as to her visible Gospel-Constitution , is taken quite away ; but Baptism is none of them , it being no Church-Ordinance as such , nor any part of Faith , nor of that Holiness of heart , or life , that sheweth me to the Church to be indeed a visible Saint . The Saint is a Saint before , and may walk with God , and be faithful with the Saints , and to his own Light allo , though he never be baptized . Therefore to plead for his admission , makes no way at all for the admission of the open prophane , or to receive , as YOU profess YOU do , Persons unprepared to the Lord's Table , and other solemn Appointments . pag. 29. Your twelfth Argument is , Why should Professors have more Light in breaking of Bread , than Baptism ? That this must be so urged for their excuse : Hath God been more sparing in making out his mind in the one , rather than the other ? Is there more Precepts or Precedents for the Supper , than Baptism ? Hath God been so bountiful in making out himself about the Supper , that few or none , that own Ordinances , scruple it : And must Baptism be such a rock of offence , to Professors ? That very few will inquire after it , or submit to it ? Hath not man's wisdom interposed to darken this part of God's Counsel ? By which Professors seem widingly led , though against so many plain Commands and Examples , written as with a Sun-beam , that he that runs may read ? And must an Advocate be entertained to plead for so gross a piece of ignorance , that the meanest babes of the first Gospel-times were never guilty of ? Answ. Many words to little purpose : 1. Must God be called to an account by you , why he giveth more Light about the Supper , than Baptism ? May he not shew to , or conceal from this , or another of his Servants , which of his Truths he pleaseth ? Some of the Members of the Church of Jerusalem had a greater Truth than this kept from them , for ought I know , as long as they lived , ( Acts 11. 19. ) yet God was not called in question about it . 2. Breaking of Bread , not Baptism , being a Church-Ordinance , and that such also , as must be often reiterated ; yea , it being an Ordinance SO full of blessedness , as lively to present Union and Communion with Christ to all the Members that worthily eat thereof ; I say , The Lord's-Supper being such , that while the Members sit at that feast , they shew to each other the Death and Blood of the Lord ; as they ought to do , till he comes , ( 1 Cor. 10. 15 , 16 , 17. & 11. 22 , 23. 24 , 25 , 26. ) the Church , as a Church , is much more concerned in THAT , than in Water-baptism , both as to her Faith , and Comfort ; both as to her Union , and Communion . 3. Your supposition , That very few Professors will seriously enquire after Water-baptism , is too rude . What! must all the Children of God , that are not baptized for want of Light , be still stigmatized , with want of ferious inquiry after God's mind in it . 4. That I am an Advocate , entertained , to plead for so gross a piece of ignorance , as want of Light in Baptism , is but like the rest of your jumbling . I plead for Communion with men , godly and faithful , I plead that they may be received , that God hath shewed us he hath received , and commanded we should receive them . Your thirteenth Argument is , If Obedience must discover the truth of a man's Faith to others , why must Baptism be shut out ? as if it was no part of Gospel-Obediance . Is there no Precept for this Practice , that it must be thus despised ? as a matter of little use , or shall one of Christ's precious Commands be blotted out of a Christians Obedience , to make way for a Church-fellowship of man's devising ? Answ. 1. This is but round , round , the same thing , over and over : That my obedience to Water , is not a discovery of my Faith to others , is evident , from the body of the Bible , we find nothing that affirms it . And I will now add , That if a man cannot shew himself a Christian without Water-baptism , He shall never shew either Saint , or Sinner , that he is a Christian by it . 2. Who they are that despise it , I know not but that Church-membership . may be without it , ( seeing , even you your self have conoluded , it is no Church-Ordinance , p. 40. not the entering-Ordinance , p. 3 , 4. ) standeth both with Scripture and Reason , as mine Arguments make manifest . So that all your Arguments prove no more but this , That you are so wedded to your wordless Notions , that Charity can have no place with you . Have you all this while so much as given me one small piece of a Text to prove it unlawful for the Church to receive those whom she , by the Word , perceiveth the Lord God and her Christ hath received ? No : and therefore you have said so much as amounts to nothing . Your last Argument is , If the Baptism of John was so far honoured , and dignified , that they that did submit to it , are said to justifie God ; and those that did it not , are said to reject his counsel against themselves : so that their receiving , or rejecting the whole Doctrine of God , hath its denomination from this single Practice . And is there not as much to be said of the Baptism of Christ , unless you will say , it is inferior to John's , in worth and use . Answ. 1. That our denomination of Believers , and of our receiving the Doctrine of the Lord Jesus , is not to be reckoned from our Baptism , is evident ; Because according to our Notion of it , they only that have before received the Doctrine of the Gospel , and so shew it us by their Confession of Faith , they only ought to be baptized . This might serve for an Answer for all : But , 2. The Baptism of John was the Baptism of Repentance , for the Remission of Sins , of which Water was but an outward signification , Mark 1. 4. Now , what is the Baptism of Repentance , but an unfeigned acknowledgment that they were Sinners , and so stood in need of a Saviour , Jesus Christ : This Baptism , or Baptism under this Notion , the Pharisees would not receive , For they trusted to themselves that they were righteous , that they were not as other men , that they had need of NO repentance : Not , but that they would have been baptized with Water , might that have been without an acknowledgement that they were Sinners : wherefore seeing the Counsel of God respected , rather the Remission of sins by Jesus Christ , than the outward act of Water-baptism , ye ought not , as you do , by this your Reasoning , to make it rather , at least in the revelation of it , to terminate in the outward act of being baptized , but in unfeigned and sound Repentance , and the receiving of Jesus Christ by Faith. Further , A desire to submit to John's Water-baptism , or of being baptized by him in Water , did not demonstrate by that SINGLE act , the receiving of the whole Doctrine of God , as you suggest . Why did John reject the Pharisees that would have been baptized ? and Paul examine them that were ? Matth. 3. 7. Acts 19. 2 , 3. If your Doctrine be true , why did they not rather say , Oh! seeing you desire to be baptized , seeing you have been baptized , you need not to be questioned any further your submitting to John's Water ; to us is a sufficient testimony , even that single act , that you have received the whole Doctrine of God. But I say , why did John call them Vipers ? and Paul ask'd them , Whether they had yet received the Holy Ghost : Yea , it is evident , that a man may be desirous of Water that a man may be baptized , and neither own the Doctrine of Repentance , nor know on whom he should believe : evident , I say , and that by the same Texts ( Matth. 3. 7. Acts 19. 2 , 3 , 4. ) You have grounded therefore this your last Argument , as also all the rest , upon an utter mistake of things . I come now to your Questions ; which although they be mixed with Gall , I will with patience see if I can turn them into Food . Your first Question is , I Ask your own heart , whether popularity and applause of variety of Professors , be not in the bottom of what you have said ; that hath been your snare to pervert the right wayes of the Lord , and to lead others into a path wherein we can find none of the foot-steps of the Flock in the first Ages ? Answ. Setting aside a retaliation , like your Question , I say , and God knows I speak the truth , I have been tempted to do what I have done , by a provocation of sixteen years long ; tempted , I say , by the Brethren of your way : Who , when-ever they saw their opportunity , have made it their business to seek , to rend us in pieces ; mine own self they have endeavoured to perswade to forsake the Church ; some they have rent quite off from us , others they have attempted , and attempted to divide and break off from us , but by the mercy of God , have been hitherto prevented . A more large account you may have in my next , if you think good to demand it ; but I thank God that I have written what I have written . Quest. 2. Have you dealt Brotherly , or like a Christian , to throw so much dirt upon your Brethren , in print , in the face of the World , when you had opportunity to converse with them of reputation amongst us , before printing , being allowed the liberty by them , at the same time for you to speak among them ? Answ. I have thrown no dirt upon them , nor laid any thing to their charge , if their Practice be warrantable by the Word ; but you have not been offended at the dirt , your selves have thrown at all the Godly in the Land that are not of our Perswasion , in counting them unfit to be communicated with , or to be accompanyed with in the House of God. This dirt you never complained of , nor would , I doubt , to this day , might you be still let alone to throw it . As to my Book , it was Prineed before I spake with any of you , or knew whether I might be accepted of you . As to them of reputation among you , I know others not one tittle inferior to them , and have my liberty to consult with who I like best . Quest. 3. Doth your carriage answer the Law of Love or Civility , when the Brethren used means to send for you for a conference , and their Letter was received by you , that you should go out again from the City after knowledge of their desires , and not vouchsafe a meeting with them , when the glory of God , and the vindication of so many Churches is concerned . Answ. The reason why I came not amongst you , was partly because I consulted mine own weakness , and counted not my self , being a dull-headed man , able to engage so many of the chief of you , as I was then informed intended to meet me ; I also feared , in personal Disputes , heats and bitter contentions might arise , a thing my Spirit hath not pleasure in : I feared also , that both my self and words would be misrepresented ; and that not without cause , for if they that Answer a Book will alter , and scrue Arguments out of their place , and make my Sentences stand in their own words , not mine , when ( I say ) my words are in a Book to be seen . What would you have done , had I in the least , either in matter or manner , though but seemingly miscarried among you ? As for the many Churches which you say are concerned , as also the Glory of God , I doubt not to say they are only your wordless Opinions that are concerned ; the Glory of God is vindicated : We receive him that God hath received , and that to the glory of God , Rom. 15. 16. Quest. 4. Is it not the Spirit of Diotrephes of old , in you , who loved to have the preheminence , that you are so bold to keep out all the Brethren , that are not of your mind in this matter , from having any entertainment in the Churches or Meetings to which you belong , though you your self have not been denyed the like liberty , among them that are contrary-minded to you ? Is this the way of your retaliation ? Or are you afraid lest the Truth should invade your quarters ? Answ. I can say , I would not have the Spirit you talk of , what I have of it , God take it from me . But what was the Spirit of Diotrephes ? Why , not to receive the Brethren into the Church , and to forbid them that would , ( 3 John 9 , 10. ) This do not I ; I am for Communion with Saints , because they are Saints ▪ I shut none of the Brethren out of the Churches , nor forbid them that would receive them . I say again , shew me the man that is a visible Believer , and that walketh with God ; and though he differ with me about Baptism , the Doors of the Church stand open for him , and all our Heaven-born Priviledges he shall be admitted to them . But how came Diotrephes so lately into our parts ? Where was he in those dayes that our Brethren of the Baptized-way , would neither receive into the Church , nor pray with men as good as themselves , because they were not baptized ; but would either , like Quakers , stand with their Hats on their heads , or else withdraw till we had done . As to our not suffering those you plead for to preach in our Assemblies , the Reason is , because we cannot yet prevail with them , to repent of their Church-renting Principles . As to the Retaliation , mind the hand of God , and remember Adonibezek , Judg. 1. 7. Let the Truth come into our quarters and welcome , but sowers of Discord , because the Lord hates it , we also our selves will avoid them . Quest. 5. Is there no contempt cast upon the Brethren , who desired your satisfaction , that at the same time , when you had opportunity to speak to them ; instead of that , you committed the Letters to others , by way of reflection upon them ? Answ. It is no contempt at all to consult men more wise and judicious than him that wrote , or my self either . But why not consult with others , is Wisdom to die with you ? Or do you count all that your selves have no hand in , done to your disparagement ? Quest. 6. Did not your presumption prompt you to provoke THEM to printing , in your Letter to them , when they desired to be found in no such practice , lest the Enemies of Truth should take advantage by it ? Answ. What provoked you to Print , will be best known at the Day of Judgment , whether your fear of losing your wordless Opinion , or my plain Answer to your Letter : the words in my Letter are , As for my Book , never defer its Answer till you speak with me , for I strive not for mastery but Truth . Though you did not desire to write , yet with us there was continual labour to rend us to pieces , and to prevent that , was my first Book written . And let who will take advantage , so the Truth of God , and the edification of my Brother be promoted . Quest. 7. Whether your Principle and Practice is not equally against others as well as us , viz ; Episcopal , Presbyterians , and Independents , who are also of our side , for our practice , ( though they differ with us about the subject of Baptism ) Do you delight to have your hand against every man ? Answ. I own Water-baptism to be God's Ordinance , but I make no Idol of it . Where you call now the Episcopal to side with you , and also the Presbyterian , &c. you will not find them easily perswaded to conclude with you against me . They are against your manner of Dipping , as well as the Subject of Water-baptism ; neither do you , for all you flatter them , agree together in all but the Subject . Do you allow their Sprinkling ? Do you allow their signing with the Cross ? Why then have you so stoutly , an hundred times over , condemned these things as Antichristian . I am not against every man , though by your abusive language you would set every one against me , but am for Union , Concord , and Communion with Saints , as Saints , and for that cause I wrote my Book . To Conclude . 1. In ALL I have said , I put a difference between my Brethren of the Baptized-way ; I know some are more moderate than some . 2. When I plead for the unbaptized , I chiefly intend those that are not SO baptized as my Brethren judge right , according to the first pattern . 3. If any shall count my Papers worth the scribling against , let him deal with mine Arguments , and things immediately depending upon them , and not conclude he hath confuted a Book , when he hath only quarrelled at words . 4. I have done , when I have told you , that I strive not for Mastery , nor to shew my self singular ; but , if it might be , for Union and Communion among the godly . And count me not as an enemy , because I tell you the Truth . 5. And now , dissenting Brethren , I commend you to God , who can pardon your sin , and give you more grace , and an inheritance among them that are sanctified by Faith in Jesus Christ. Amen . ERRATA . Page 57 , line 24 , for in read above . Page 58 , line 17 , leave out Answ. Page 79 , line 12 , leave out thereby . Here followeth Mr. Henry Jessey's Judgment upon the same Argument . Rom. 14. 1. Such as are weak in the Faith , receive you , &c. WHereas some suppose the receiving there mentioned , was but receiving into brotherly Affection , such as were in Church-Fellowship ; but not a receiving of such as were weak into the Church . For answer unto which consider , That in the Text are two things to be enquired into . First , What weakness of Faith this is , that must not hinder receiving . Secondly , By whom , and to what , he that is weak in the Faith , is to be received ? To the First , What weakness of Faith this is that must not hinder receiving , whether was it weakness in the Graces of Faith , or in the Doctrine of Faith ? It 's conceived the First is included , but the Second principally intended . First , That some of the Lord's People are weak in the Graces of Faith , will be confessed by all , and that the Lord would have his Lambs fed as well as his Sheep , and his Children as well as grown Men , and that he hath given the right to Gospel-priviledges , not to degrees of Grace , but to the Truth ; Him that is weak in the Faith , receive you : or UNTO you , as some GOOD Translations read it . Rom. 14. 1. Secondly , It 's supposed , this Command of receiving him that is weak in the Faith , doth principally intend , that is weak in the Doctrine of Faith , and that not so much in the Doctrine of Justification , as in Gospel-Institutions , as doth appear by the second and sixth verses , which shews , that it was in matters of Practice , wherein some were weak , and at which others were offended ; notwithstanding the Glorious Lord who bears all his Israel upon his heart receives , vers . 3. and commandeth , him that is weak in the Faith receive you , or unto you . Therefore , here we are to enquire of the receiving in the Text , By whom and to what , he that is weak in the Faith , should be received . In which enquiry there are Two parts . First , By whom ? Secondly , To what ? To the First . The Text makes answer , Him that is weak in the Faith , receive you , or unto you ; which must be the Church at Rome , to whom the Epistle was writ , as also , to all beloved of God , called to be Saints , Rom. 1. 7. And as to them , so unto all Churches , and Saints , Beloved and called throughout the World. Note , That Epistles are as well to direct how Churches are to carry things toward Saints without , as to Saints within ; and also toward all men so as to give no offence to Jew or Gentile , nor to the Church of God. 1 Cor. 10. 32. The second part of the Enquiry is , to what he that is weak in the Faith is to be received ? whether only unto mutual affection , as some affirm , as if he were in Church-Fellowship before , that were weak in the Faith ? or whether the Text doth as well , if not rather intend , the receiving such as were , and are weak in the Faith. Not only unto mutual affection if in the Church , but unto Church-fellowship also , if they were out . For clearing of which , consider , To whom the Epistle was written , Rom. 1. 7. Not only to the Church there , but unto all that were beloved of God , and called to be Saints in all Ages . And as at Rome it is like there then were , and in other places now are Saint ; weak in the Faith , both in and out of Church-Fellowship ; And it is probable there then were , and elsewhere now are those that will cast such out of their mutual affection . And if they will cast such out of their mutual affection that are within , do doubt , they will keep out of their Church-Fellowship those that are without . Arg. 1. Whereas the Lord's care extends to all his , and if it were a good Argument in the third verse , for them to receive those within , because God hath received them , it would be as good an Argument to receive in those without , for God hath received them also : unless it could be proved , that all that were and are weak in the Faith , were and are in Church-Fellowship , which is not likely ; For if they would cast such out of their Affection that are within , they would upon the same account keep them out of Church-fellowship that were without : Therefore as it is a Duty to receive those within unto mutual Affection , SO it is no less a duty , by the Text , to receive such weak ones as are without , into Church-Fellowship . Arg. 2. Is urged from the words themselves which are , Receive him that is weak in the Faith , wherein the Lord puts NO limitation , in this Text or in any other , and who is he then that can restrain it , unless he will limit the Holy One of Israel ? and how would such an interpretation , foolishly charge the Lord , as if he took care ONLY of those within , but not LIKE care of those without ? whereas he commandeth them to receive them , and useth this Motive , he had received them , and he receiveth those that are weak in the Faith , if without , as well as those within . From the Example , ( to wit ) That God had received them ; whereas , had he been of the Church , they would have been perswaded of that before the Motive was urged : For no true Church of Christ's would take in , or keep in any , whom they judged the Lord had not received , but those weak ones were such as they questioned whether the Lord had received them , else the Text had not been an answer sufficient for their receiving them : There might have been objected , They hold up Jewish observations of Meats , and Dayes , which by the Death of Christ were abolished , and so did deny some of the Effects of his Death ; yet the Lord who was principally wronged could pass this by , and commandeth others ro receive them also . And if it be a good Argument to receive such as are weak in any thing , whom the Lord hath received , Then there can be no good Argument to reject for any thing for which the Lord will not reject them ; For else the Command in the first verse , and his Example in the third verse were insufficient , without some other Arguments unto the Church , beside his Command and Example . Some Object , Chap. 15. 7. Receive you one another , as Christ hath received us unto the Glory of God , and from thence supposing they were all in Church-fellowship before , whereas the Text saith not so : For if you consider the 8th and 9th verses , you may see he speaks unto Jews and Gentiles in general , that if the Jews had the receiving , they should receive Gentiles ; and if the Gentiles had the receiving , they should receive Jewes ; For had they not been on both sides commanded , The Jewes might have said to the Gentiles , you are commanded to receive us , but we are not commanded to receive you ; and if the weak had the receiving , they should receive the strong ; and if the strong had the receiving , they should not keep out the weak ; and the Text is reinforced with the Example of the Sons receiving us unto the Glory of God , that as he receiveth Jewes , and poor Gentiles , weak , and strong ; in Church-fellowship , or out of Church-fellowship : So should they , to the Glory of God. And as the Lord Jesus received some , though they held some things more than were Commanded , and some things less than were Commanded , and as those that were weak and in Church-fellowship , so those that were weak and out of Church-fellowship ; and that not only into mutual Affection , but unto Fellowship with himself ; and so should they , not only receive such as were weak within into mutual Affection , but such as were without , both to mutual Affection and to Church-fellowship : Or else such weak ones as were without , had been excluded by the Text. Oh! how is the heart of God the Father and the Son set upon this , to have his Children in his House , and in one anothers hearts as they are in his , and are born upon the shoulders and breasts of his Son their High-Priest ? and as if all this will not do it , but the Devil will divide them still whose work it properly is ; But the God of Peace will come in shortly , and bruise Satan under their feet , as in Rom. 16. 20. And they will agree to be in one House , when they are more of one Heart ; in the mean time pray as in Chap. 15. 5. Now the God of Patience and Consolation grant that we be like-minded one towards another according to Christ Jesus . I shall endeavour the answering of some Objections , and leave it unto Consideration . Obj. Some say this bearing , or receiving , were but in things indifferent . Answ. That eating , or forbearing upon a civil account , are things indifferent , is true : But not when , done upon the account of Worship , as keeping of Dayes , and establishing Jewish observations about Meats , which by the Death of Christ are taken away , and it is not fairly to be imagined the same Church at Rome look'd so upon them as indifferent ; nor that the Lord doth ; That it were all alike to him to hold up Jewish Observations , or to keep Days or no Days , right Days or wrong Days , as indifferent things , which is a great mistake , and no less than to make God's Grace little in receiving such : For if it were but in things wherein they had not sinned , it were no great matter for the Lord to receive , and it would have been as good an Argument or Motive to the Church , to say the things were indifferent , as to say the Lord had received them . Whereas the Text is to set out the Riches of Grace to the Vessels of Mercy , as Rom. 9. 15. That as at first he did freely chuse and accept them ; so when they sail and miscarry in many things , yea about his Worship also , although he be most injured thereby , yet he is first in passing it by , and perswading others to do the like ; That as the good Samaritan did in the Old Testament , so our good Samaritan doth in the New , when Priest and Levite pass'd by , Pastor and People pass by ; yet he will not , but pours in Oyl , and carries them to his Inn , and calls for receiving , and setting it upon his account . Object . That this bearing with , and receiving such as are weak in the Faith , must be limited to Meats , and Dayes , and such like things that had been old Jewish Observations , but not unto the being ignorant in , or doubting of any New-Testament-Institution . Answ. Where the Lord puts no limitation , men should be wary how they do it , for they must have a Command or Example , before they can limit this Command ; for although the Lord took this occasion from their difference about Meats and Dayes to give this Command , yet the Command is not limited there , no more than Mat. 12. 1 , 2 , 3 , 4 , 5 , 6 , 7. That when they made use of his good Law rigorously in the Letter , he presently published an Act of Grace , in the 7th verse , and tells them , Had they known what this meaneth , I will have Mercy and not Sacrifice , they would not have condemned the guiltless ; as also Mat. 9. 13. Go learn what this meaneth , I will have Mercy and not Sacrifice , which is not to be limited unto what was the present occasion of publishing the Command , but observed as a general Rule upon all occasions , wherein Mercy and Sacrifice comes in competition , to shew the Lord will rather have a Duty omitted that is due to him , then Mercy to his Creatures omitted by them . So in the Text , when some would not receive such as were weak in the Faith , as to matters of Practice , the Lord was pleased to publish this ACT of Grace ; Him that is weak in the Faith , receive you , but not to doubtful disputation . Now unless it be proved , that no Saint can be weak in the Faith in any thing but Meats and Days , or in some Old-Testament-Observation , and that he ought not to be judged a Saint , that is weak in the Faith , as it relates to Gospel-Institutions , in matters of practice , you cannot limit the Text , and you must also prove his weakness SUCH , as that the Lord will not receive him ; else the Command in the first verse , and the Reason or Motive in the third verse , will both be in force upon you , to wit , Him that is weak in the Faith , receive you , or unto you , for God hath received him . Object . But some may object from 1 Cor. 12. 13. For by one Spirit are we all baptized into one Body , whether we be Jews or Gentiles . Some there are that affirm this to be meant of Water-baptism , and that particular Churches are formed thereby , and all persons are to be admitted and joyned unto such Churches by Water-baptism . Answ. That the Baptism intended in the Text , is the Spirits-baptism , and not Water-baptism ; and that the Body the Text intends , is not principally the Church of Corinth , but all Believers , both Jews and Gentiles , being baptized into one Mystical Body , as Ephes. 4. 4. There is one Body , and one Spirit , wherein there is set out the Uniter and the United ; therefore in the third verse they are exhorted to keep the unity of the Spirit in the Bond of Peace . The United are all the Faithful , in one Body ; into whom ? in the fifth verse , in one Lord Jesus Christ ; by what ? one Faith , one Baptism , which CANNOT be meant of Water-baptism ; for Water-baptism doth not unite all this Body , for some of them never had Water-baptism , and are yet of this Body , and by the Spirit gathered into one Lord Jesus Christ , Ephes. 1. 10. both which are in Heaven and in Earth , Jew and Gentile , Ephes. 2. 16. that he might reconcile both unto God in one Body by his Cross ; the Instrument you have in vers . 18. by one Spirit , Ephes. 3. 6. That the Gentiles should be Fellow-Heirs of the same Body , vers . 15. of whom the whole family in Heaven and Earth is named . And the Reasons of their keeping the Unity of the Spirit , in Eph. 4. 3. is said down in v. 4 , 5. being one Body , one Spirit , having one Hope , one Lord , one Faith , one Baptism , whether they were Jews or Gentiles , such as were in Heaven or in Earth , which CANNOT be meant of Water-baptism , for in that sense , they had not all one Baptism , nor admitted and united thereby : So in 1 Cor. 12. 13. For by one Spirit we are all baptized into one Body , whether Jews or Gentiles , whether we be bond or free , we having been all made to drink into one Spirit ; which CANNOT be meant of Water-baptism , in regard all the Body of Christ , Jews and Gentiles , bond and free , partook not thereof ▪ Object . But Ephes. 4. 5. saith , there is but one Baptism ; and by what hath been said , of granted , Water-baptism will be excluded , or else there is more Baptisms than one . Answ. It followeth not that because the Spirit will have no corrival , that therefore other things may not be in their places : That because the Spirit of God taketh the preheminence , therefore other things may not be subservient : 1 John 2. 27. The Apostle tells them , That the anointing which they have received of him , abideth in them ; and you need not , saith he , that any man teach you , but as the same anointing teacheth you all things . By this some may think , John excludes the Ministry ; no such matter , though the Holy Ghost had confirmed and instructed them so in the Truth of the Gospel , as that they were furnished against Seducers in v. 26. yet you see John goes on still teaching them in many things : As also in Ephes. 4. 11 , 12 , 13. he gave some Apostles , some Prophets , some Evangelists , some Pastors , and Teachers , vers . 12. for the perfecting of the Saints , for the work of the Ministry , for the edifying of the Body of Christ ; vers . 13. Till we all come in the unity of the Faith , and of the knowledge of the Son of God , unto a perfect man , unto the measure of the stature of the fulness of Christ. So in the Spirits-baptism , though it have the preheminence , and appropriateth some things , as peculiar to it self , it doth not thereby destroy the Use and End of Water-baptism , or any other Ordinance in its place : for Water-baptism is a means to increase Grace , and in it , and by it Sanctification is forwarded , and Remission of sins more cleared and witnessed ; yet the giving Grace , and regenerating and renewing , is the Holy Spirit 's peculiar . Consider Tit. 3. 5. By the washing of Regeneration , and renewing of the Holy Ghost , Baptism being the outward sign of the inward Graces wrought by the Spirit , a representation or figure , as in 1 Pet. 3. 21. The like Figure , whereunto Baptism doth now also save us , not the putting away of the filth of the flesh , but the answer of a good Conscience towards God , by the Resurrection of Jesus Christ , not excluding Water-baptism ; but shewing , That the Spiritual part is chiefly to be looked at : Though such as slight Water-baptism as the Pharisees and Lawyers did Luke 7. 30 , reject the Counsel of God against themselves not being Baptized ; And such as would set Water-baptism in the Spirit 's place , exalt a duty against the Deity and dignity of the Spirit , and do give the Glory due vnto him , as God blessed for ever , unto a duty . By which mistake of setting up Water-baptism in the Spirit 's place , and assigning it a work , which was never appointed unto it of forming the Body of Christ , either in general , as in 1 Cor. 12. 13. Eph. 4. 5. or as to particular Churches of Christ , we may see the fruit , that instead of being the means of uniting as the Spirit doth , that it hath not only rent his seamless Coat , but divided his Body which he hath purchased with his own blood , and opposed that great design of Father , Son , and Spirit , in uniting poor Saints , thereby pulling in pieces what the Spirit hath put together . Him that is weak in the Faith receive you , for God hath received him ; being such as the Spirit had baptized and admitted of the Body of Christ , he would have his Churches receive them also : whose Baptism is the ONLY Baptism , and so is called the ONE Baptism : Therefore consider , whether such a Practice , hath a Command or an Example , that Persons must be joyned into Church-fellowship by Water-baptism ; For John baptized many , yet he did not baptize some into one Church , and some into another , nor all into one Church ( as the Church of Rome doth ) ; And into what Church did Philip baptize the Eunuch , or the Apostle the Jaylor and his house ? And all the rest they baptized , were they not left free to joyn themselves for their convenience , and Edification ? All which I leave to Consideration . I might have named some inconveniencies , if not absurdities that would follow the Assertion ; As to father the mistakes of the Baptizers on the Spirit 's act , who is not mistaken in any He baptizeth ; no false Brethren creep in unawares into the Mystical Body by him ; and also , how this manner of forming Churches would suit a Country , where many are converted , and willing to be baptized ; but there being no Church to be baptized into , how shall such a Church-state begin ? The first must be baptized into no Church , and the rest into him as the Church , or the Work stand still for want of a Church . Obj. But God is a God of Order , and hath ordained Order in all the Churches of Christ ; and for to receive one that holds the Baptism he had in his Infancy , there is no Command nor Example for , and by the same Rule Children will be brought in to be Church-members ? Answ. That God is a God of Order , and and hath ordained Orders in all the Churches of Christ , is true ; and that this is one of the Orders to receive him that is weak in the Faith , is as true . And though there be no Example or Command , in so many words , receive such an one that holds the Baptism he had in his infancy , nor to reject such a one ; but there is a Command to receive him that is weak in the Faith , without limitation , and it is like this might not be a doubt in those dayes , and so not spoken of in particular . But the Lord provides a remedy for all times , in the Text , Him that is weak in the Faith , receive you , for else receiving , would not be upon the account of Saintship ; but upon knowing , and doing all things according to Rule and Order , and that must be perfectly , else for to deny any thing , or to affirm too much is disorderly , and would hinder receiveing : But the Lord deals not so with his People , but accounts LOVE the fulfilling of the Law , though they be ignorant in many things , both as to knowing , and doing ; and receives them into Communion and Fellowship with himself , and would have others do the same also : And if he would have so much bearing in the Apostle's dayes , when they had infallible helps to expound Truths unto them , much more now , the Church hath been so long in the Wilderness and in Captivity , and not that his People should be driven away in the dark day , though they are sick and weak , Ezek. 34. 16 , 21. And that it should be supposed such tenderness would bring in Children in Age to be Church-members , yea , and welcome , if any body could prove them in the Faith , though never so weak ; for the Text is , Him that is weak in the Faith , receive you : It is not He , and his Wife , and Children , unless it can be proved , they are in the Faith. Object . By this , some Ordinances may be lost or omitted , and is it to be supposed the Lord would suffer any of his Ordinances to be lost or omitted in the Old or New-Testament , or the right use of them , and yet own such for true Churches , and what reason can there be for it ? Answ. The Lord hath suffered some Ordinances to be omitted and lost in the Old-Testament , and yet owned the Church . Though Circumcision were omitted in the Wilderness , yet he owned them to be his Church , Acts 7. 38. and many of the Ordinances were lost in the Captivity ; See Ainsworth upon Exod. 28. 30 , &c. which shewed what the High-Priest was to put on , and were not to be omitted upon pain of death , as the Urim and Thummim , yet being lost , and several other Ordinances , the Ark , with the Mercy-Seat and Cherubims , the Fire from Heaven , the Majesty and Divine Presence , &c. yet , he owns the Second Temple , though short of the First , and filled it with his Glory , and honoured it with his Son , being a Member and a Minister therein . Mal. 3. 1. The Lord whom you seek will suddenly come to his Temple : So in the New-Testament , since their Wilderness condition and great and long Captivity , there is some darkness and doubts , and want of Light in the best of the Lord's People , in many of his Ordinances , and that for several Ages , and yet how hath the Lord owned them for his Churches , wherein he is to have Glory and Praise throughout all Ages , Eph. 3. 21. And so should we own them , unless we will condemn the Generation of the Just : It must be confessed , That if exact Practice be required , and clearness in Gospel-Institutions before Communion ; who dare be so bold as to say his hands are clean , and that he hath done all the Lord Commands , as to Institutions in his Worship ? and must not confess the Change of Times doth necessitate some Variation , if not Alteration either in the matter or manner of things according to Primitive Practice , yet owned for true Churches , and received as visible Saints , though ignorant either wholly or in great measure , in laying on of hands , singing , washing of feet , and anointing with oyl , in the Gifts of the Spirit , which is the Urim and Thummim of the Gospel ? and it cannot be proved that the Churches were so ignorant in the Primitive times , nor yet that such were received into Fellowship ; yet now herein it is thought meet there should be bearing , and why not in Baptism , especially in such as own it for an Ordinance , though in some things miss it , and do yet shew their love unto it , and unto the Lord , and unto his Law therein , that they could be willing to die for it rather than to deny it , and to be baptized in their blood ; which sheweth , they hold it in Conscience their duty , while they have further Light from above , and are willing o hear and obey as far as they know , though weak in the Faith , as to clearness in Gospel-Institutions ; surely the Text is on their side , or else it will exclude all the former , Him that is weak in the Faith receive you , but not to doubtful disputations , Rom. 14. 5. Let every man be fully perswaded in his own mind , and such the Lord hath received . As to the Query , What reason is there , why the Lord should suffer any of his Ordinances to be lost ? Answ. If there were no Reason to be shown , it should teach us silence , for he doth nothing without the highest Reason ; and there doth appear some Reasons , in the Old Testament , why those Ordinances of Urim and Thummim , &c. were suffered to be lost in the Captivity , that they might long , and look for the Lord Jesus , the Priest , that was to stand up with Urim and Thummim , Ezra . 2. 63. Neh. 7. 65. which the Lord by this puts them upon the hoping for , and to be in the expectation of so great a mercy , which was the promise of the Old Testament , and all the Churches losses in the New Testament : By all the dark night of ignorance she hath been in , and long captivity she hath been under , and in her wandering wilderness-state , wherein she hath rather been fed with Manna from Heaven , than by men upon Earth ; and after all her crosses and losses , the Lord lets Light break in by degrees , and deliverance by little and little ; and she is coming out of the Wilderness leaning upon her Beloved ; and the Lord hath given the Valley of Achor for a Door of Hope , that e're long she may receive the Promise of the Gospel richly , by the Spirit to be poured upon us from on High , Isa. 32. 15. and the Wilderness be a fruitful Field , and the fruitful Field become a Forrest , and then the Lord will take away the covering cast over all people , Isa. 25. 7. and the Vail that is spread over all Nations ; Isa. 11. 9. For the Earth shall be filled with the Knowledge of the Lord , as the Waters cover the Sea. vers . 13. Then Ephraim shall not envy Judah , and Judah shall not vex Ephraim . Thus will the God of Peace bruise Satan under-foot shortly ; and one Reason why the Lord may suffer all this Darkness and Differences that have been , and yet are , is , that we might long and look for this blessed Promise of the Gospel , the pourings out of the Spirit . Object . But many Authors do judge , that the weak and strong were all in Church-fellowship before , and that the receiving , Rom. 14. 1. was but into mutual affection . Answ. It ought to be seriously weighed how any differ from so many worthy Authors , is confessed , to whom the World is so much beholding for their help in many things ; but it would be of dangerous consequence to take all for granted they say , and unlike the noble Bereans , Acts 17. 11. Though they had some infallible Teachers , yet they took not their Words or Doctrine upon trust ; and there may be more ground to question Expositors on this Text , in regard their Principles necessitate them to judge that the sense ; for if it be in their Judgments a Duty to compel all to come in , and to receive all , and their Children , they must needs judge by that Text , they were all of the Church , and in Fellowship , before their scrupling Meats and Dayes , because that is an Act of grown persons at years of discretion ; and therefore the receiving is judged by them to be onely into mutual affection , for it is impossible for them to hold their Opinion , and judge otherwise of the Text ; for in Baptism , they judge Infants should be received into Church-fellowship ; and then scrupling Meats and Dayes must needs be after joyning . Their Judgements might as well be taken , that it is a Duty to baptize Infants , as that they can judge of this Text rightly , and hold their practice . Object . But no uncircumcised Person was to eat the Passeover , Exod. 12. And doth not the Lord as well require , the sign of Baptism now , as of Cirumcision then ? and is there not like reason for it ? Answ. The Lord , in the Old Testament , expresly commanded no uncircumcised Person should eat the Passeover , Exod. 12. 28. and in Ezek. 34. 9. that no stranger , uncircumcised in heart , or uncircumcised in flesh , should enter into his Sanctuary : And had the Lord commanded , that no unbaptized Person should enter into his Churches , it had been clear : And no doubt , Christ was as faithful as a Son in all his House , as Moses was as a Servant ; and although there had been like reason , if the Lord had commanded it so to be , yet in God's Worship we must not make the likeness of any thing in our reason , but the Will of God , the Ground of Duty ; for upon such a Foundation some would build the baptising of Infants , because it would be like unto Circumcision , and so break the Second Commandment , in making the likeness of things of their own contrivance , of force with Institutions in the Worship of God. The most that I think can be said is , That we have no Gospel-Example for receiving without Baptism , or rejecting any for want of it : Therefore it is desired , what hath been said , may be considered , lest while we look for an Example , we do not overlook a Command upon a mistake , supposing that they were all in Church-fellowship before ; whereas the Text saith not so , but , Him that is weak in the Faith receive you , or unto you . We may see also how the Lord proceeds under the Law , though he accounts those things that were done contrary to his Law , sinful , though done ignorantly ; yet never required the Offender to offer Sacrifice till he knew thereof , Levit. 5. 5. comp . with 15 , & 16 verses . And that may be a mans own sin through his ignorance ; that though it may be anothers Duty to endeavour to inform him in , yet not thereupon to keep him out of his Father's House ; for surely the Lord would not have any of his Children kept out , without we have a word for it . And though they scruple some Meats in their Fathers House , yet it may be dangerous for the stronger Children to deny them all the rest of the dainties therein , till the weak and sick can eat strong Meat ; whereas Peter had Meat for one , and Milk for another ; and Peter must feed the poor Lambs as well as the Sheep ; and if others will not do it , the Great Shepheard will come ere long and look up what hath been driven away , Ezek. 34. 4 , 11. Isa. 40. 11. He will feed his Flock like a Shepheard ; he shall gather the Lambs into his Bosom , and gently lead those that are with Young. FINIS . Books Printed and are to be sold by John Wilkins , at his Shop next door to the Exchange Coffee-house in Exchange-Alley , over against the Royal-Exchange , London . In Folio . SCapulae Lexicon : Graeco-Latinum . Cambridge Concordance to the Holy Scriptures : with the various Readings both of Text and Margin ; in a more exact method than hath hitherto been extant . The House of Mourning , furnished With Directions for Preparations to Meditations of Consolations at the Hour of Death : Delivered in 56 Sermons , Preached at the Funerals of divers Faithful Servants of Christ. Large Octavo's . Otefield's Generation of Seekers : Or , the right manner of the Saints Address to the Throne of Grace ; in two Treatises , &c. The History of the Administration of Cardinal Ximenes , great Minister of State in Spain , &c. Janewayes Death unstung : A Sermon preached at the Funeral of Thomas Mowsley , an Apothecary , who died in July 1669. Small Octavo's . Mr. Palmer's Childrens Bread : Or , the the first Principles of the Knowledge of God , to season the Heads and Hearts of the Young-Ones betimes : by way of Question and Answer . Scortreth's Warning-piece for the slumbring Virgins : Or , an Alarm to the Friends of the Bridegroom ; in some awakening Meditations upon Christ's own watch-word , Matth. 26. 41. Watch and Pray , &c. The Priviledge of the Saints on Earth , beyond those in Heaven , in respect of Gifts and Graces Exercised , Duties and Services performed ; Sufferings and Tryals undergone by them : which the Glorified are not capable of . Being the sum of a Discourse upon a part of Hezekiah's Song of Thanksgiving after his Recovery from his Sickness . By William Hook , Preacher of the Gospel . Index Biblicus Multijugus : Or , a Table to the Holy Scripture : wherein each of its Books , Chapters , and divers Matters are distinguished and Epitomized . Together with some most eminent Synchronisms , Parallelisms , Reconciliations of places seeming Contradictory , Comparations of Prophesies and their fulfillings ; a Chronology to every eminent Epocha of time , and a Harmony of the Four Evangelists , with a Table referring each Verse into its due place and harmony , &c. All which , and their respective Uses , are explained in the Epistle to the Reader . Small Twelves . Drexelius on Eternity . A Token for Children : being an exact account of the Conversion , Holy and Exemplary Lives and Joyful Deaths of several young Children : by James Janeway . The Shadow of the Tree of Life : Or , a Discourse of Divine Institution , and most Effectual Applications of Medicinal Remedies , in order to the Preservation of Health , by J. M. Notes, typically marginal, from the original text Notes for div A30138-e370 Read Psal. 1. 1 , 2 1 Cor. 10. 10. Joh. 3. 8. Jam. 3. 17. 1 Cor. 1. 27 , 28. Luk. 12. 1 , 2 , 3 , 4. 1 King. 3. Pag. 40. of your Book . Rom. 14. Pag 9. Joh 17. 14 1 Cor. 14. 36. Rom. 16. 5 , &c. 2 Cor. 1. 1. 1 Cor. 12. 22 , 23 , 24. 25 , 26. 1 Cor. 1. 1 Cor. 12. 13. Vers. 6. Hab. 2. 4. Isa. 8. 20. Psal. 8. 2. Rom. 15. 7 Rom. 15. 1. Vers. 3. Rom. 14. 1 Jer. 8. 9. Rom. 14. Eph. 4. 31 , 32. Phil. 2. 1 , 2 , 3. Gal. 2. 11 , 12 , 13. 1 Cor. 3. 5 , 6 , 7 ▪ Isa. 1. 11 , 12 ▪ 13 ▪ 14 , 15. Isa. 58. 4. Gen. 17. Exod. 12. 1 Cor. 11. 29. * And so it was in my first Copy , but for a , the Printer put in the. Mat. 3. 14. Joh. 1. 30 , 31 , 32 , 33 , 34. Acts 15. 1 , 2. Gal. 5. 1 , 2 , 3 , 4. Rom. 2. 28 , 29. Phil. 3. 3. Matth. 3. 4 , 5 , 6. Luk. 3. 3. Chap. 7. 29 , 30. Cha. 18 9. Chap. 10. 29. Chap. 15. 7 Mat. 3. 7. Eph. 1. 7 , 8 , 11. Prov. 6. 19. Rom. 16. 17 , 13. Mar. 9. 24. Luk. 24. 25 ☜ ☞ ☞ ☜ ☞ ☜ ☞ 
A30158	----	I will pray with the spirit, and I will pray with the understanding also, or, A discourse touching prayer, from I Cor. 14.15 wherein is briefly discovered 1. What prayer is, 2. What it is to pray with the spirit, 3. What it is to pray with the spirit and with the understanding also / by John Bunyan. Bunyan, John, 1628-1688. 1663 Approx. 112 KB of XML-encoded text transcribed from 61 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A30158 Wing B5541 ESTC R33259 13116836 ocm 13116836 97755 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A30158) Transcribed from: (Early English Books Online ; image set 97755) Images scanned from microfilm: (Early English books, 1641-1700 ; 1546:1) I will pray with the spirit, and I will pray with the understanding also, or, A discourse touching prayer, from I Cor. 14.15 wherein is briefly discovered 1. What prayer is, 2. What it is to pray with the spirit, 3. What it is to pray with the spirit and with the understanding also / by John Bunyan. Bunyan, John, 1628-1688. The second edition. [4], 117 p. Printed for the author, London : [1663] Date of publication suggested by Wing. Imperfect: pages torn and tightly bound, with loss of print. Reproduction of original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Prayer -- Early works to 1800. 2005-02 TCP Assigned for keying and markup 2005-03 Apex CoVantage Keyed and coded from ProQuest page images 2005-04 Melanie Sanders Sampled and proofread 2005-04 Melanie Sanders Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion I will pray with the Spirit , and I will pray with the Understanding also : OR , A DISCOVRSE Touching PRAYER . From 1 Cor. 14. 15. Wherein is briefly discovered , 1. VVhat PRAYER is . 2. What it is to pray with the Spirit . 3. What it is to pray with the Spirit , and with the Understanding also . By JOHN BUNYAN . The Second Edition . But , we know not what we should pray for as we ought ; onely the Spirit helpeth our infirmities , Rom. 8. 26. London , Printed for the Author , 1663. I will pray with the Spirit , and I will pray with the understanding also . PRAYER is an Ordinance of God , and that to be used both in Publick and Private ; yea , such an Ordinance , as brings those that have the Spirit of Supplication , into great familiarity with God ; and is also so prevalent an action , that it getteth of God , both for the person that prayeth , and for them that are prayed for , great things . It is the opener of the heart of God , and a means by which the soul , though empty , is filled . By Prayer the Christian can open his heart to God as to a Friend , and obtain fresh testimony of God's Friendship to him . I might spend many words in distinguishing between publick and private Prayer ; as also between that in the Heart , and that with the vocal Voice : Something also might be spoken to distinguish between the Gifts and Graces of Prayer ; but eschewing this method , my business shall be at this time , only to shew you the very heart of Prayer , without which all your lifting up , both of hands , and eyes , and voices , will be to no purpose at all . I will pray with the Spirit . The method that I shall go in at this time , shall be , First , To shew you what true Prayer is . Secondly , To shew you what it is to pray with the Spirit . Thirdly , What it is to pray with the Spirit , and Understanding also . And so , fourthly , to make some short Use and Application of what shall be spoken . I. What Prayer is . For the first , What Prayer is . Prayer is a sincere , sensible , affectionate pouring out of the heart or soul to God through Christ , in the strength and assistance of the holy Spirit , for such things as God hath promised , or , according to the Word , for the good of the Church , with submission , in Faith , to the Will of God. In this Description are these seven things . 1. It is a sincere , 2. A sensible , 3. An affectionate pouring out of the soul to God through Christ , 4. By the strength or assistance of the Spirit , 5. For such things as God hath promised , or , according to his Word , 6. For the good of the Church , 7. With submission in Faith to the Will of God. For the First of these , It is a sincere pouring out of the soul to God. Sincerity is such a Grace as runs through all the Graces of God in us , and through all the actings of a Christian , and hath the sway in them too , or else their actings are not any thing regarded of God , and so of & in Prayer , of which particularly David speaketh , when he mentioneth Prayer , Psal. 66. 17 , 18. I cryed unto the Lord with my mouth , & he was extolled with my tongue . If I regard iniquity in my heart , the Lord will not hear my prayer , Psal. 17. 1 , 2 , 3 , 4. Part of the exercise of Prayer is sincerity , without which God looks not upon it as Prayer in a good sense : Then shall you seek me and find me , when you shall search for me with your whole heart , Jer. 29. 12 , 13. The want of this made the Lord reject their prayers in Hos. 7. 14. where he saith , They have not cryed unto me with their heart ( that is , in sincerity ) when they howled upon their beds . But for a pretence , for a shew in hypocrisie , to be seen of men , and applauded for the same , they pray . Sincerity was that which Christ commended in Nathaniel , when he was under the fig-tree ; Behold an Israelite indeed , in whom there is no guile . Probably this good man was pouring out of his soul to God in Prayer under the fig-tree , and that in a sincere and unfained spirit before the Lord. The Prayer that hath this in it , as one of the principal ingredients , is the Prayer that God looks at . Thus , the Prayer of the Upright is his delight , Prov. 15. 8. And why must Sincerity be one of the essentials of Prayer which is accepted of God , but because sincerity carries the soul in all simplicity to open its heart to God , and to tell him the case plainly without equivocation ; to condemn it self plainly without dissembling ; to cry to God heartily without complementing . I have surely heard Ephraim bemoning himself thus : Thou hast chastized me , and I was chastized , as a bullock unaccustommed to the yoak , Jer. 31. 18. Sincerity is the same in a corner alone as it is before the face of all the world . It knows not how to wear two vizards , one for an appearance before men , and another for a short snatch in a corner ; but it must have God , and be with him in the duty of Prayer . It is not a lip-labour that it doth regard , for it is the heart that God looks at , and that which sincerity looks at , and that which Prayer comes from , if it be that Prayer which is accompanied with sincerity . Secondly , It is a sincere and sensible pouring out of the heart or soul. It is not , as many take it to be , even a few babling , prating , complementory expressions , but a sensible feeling there is in the heart . Prayer hath in it a sensibleness of divers things : Sometimes sence of sin , sometimes of mercy received , sometimes of the readiness of God to give mercy , &c. First , a sence of the want of mercy , by reason of the danger of sin . The soul , I say , feels , and from feeling , sighs , groans , and breaks at the heart . For right Prayer bubleth out of the heart when it is over-pressed with grief and bitterness , as blood is forced out of the flesh , by reason of some heavy burthen that lyeth upon it , 1 Sam. 1. 10. David roars , cryes , weeps , faints at the heart , fails at the eyes , loseth his moisture , &c. Psal. 69. 3. & 38. 8 , 9 , 10. Hezekiah mourns like a dove , Isa. 38. 14. Ephraim bemoans himself , Jer. 31. 18. Peter weeps bitterly , Mat. 26. 57. Christ hath ( Heb. 5. 7. ) strong cryings and tears ; and all this from a sence of the justice of God , the guilt of sin , the pains of Hell and destruction . The sorrows of Death compassed me about , the pains of Hell got hold upon me , and I found trouble and sorrow . Then cryed I unto the Lord , Psal. 116. 3 , 4. And in another place , Psal. 77. 2. My sore ran in the night . Again , Psal. 38. 6. I am bowed down greatly , I go mourning all the day long . In all these instances , and in hundreds more that might be named , you may see , that Prayer carrieth it in a sensible feeling disposition , and that first from a sence of sin . 2dly , Sometimes there is a sweet sence of mercy received ; encouraging , comforting , strengthening , enlivening , enlightening mercy , &c. Thus David pours out his soul to bless and praise , and admire the great God for his loving kindness to such poor vile wretches . Psal. 103. 1 , 2. Bless the Lord , O my soul , and all that is within me bless his holy Name . Bless the Lord , O my soul , and forget not all his benefits . Who forgiveth all thine iniquities , who healeth all thy diseases , and crowneth thee with loving kindness and tender mercies ; who redeemeth thy life from destruction , who satisfieth thy mouth with good things , so that thy youth is renewed as the Eagles . And thus is the Prayer of Saints sometimes turned into praise and thanksgiving , and yet are Prayers still . This is a Mystery , God's people pray with their praises , as it is written , Phil. 4. 6. Be careful for nothing , but in every thing by Prayer , with supplication and thanksgiving , let your requests be made known to God. A sensible thanksgiving for mercies received , is a mighty Prayer in the sight of God ; it prevails with him unspeakably . 3dly , In Prayer , there is sometimes in the soul , a sence of Mercy to be received . This again sets the soul all on a flame . Thou , O Lord God , ( saith David , 2 Sam. 7. 27. ) hast revealed unto thy Servant , saying , I will build thee an house ; therefore hath thy Servant found in his heart to pray unto thee . This provoked Jacob , David , Daniel , with others , even a sence of Mercies to be received , as you may see , Gen. 32. 9 , 10 , 11 , 12. Dan. 9. 2 , 3 , 4. which caused them , not by fits and starts , nor yet in a foolish frothy way to babble over a few words written in a paper ; but mightily , fervently , and continually , to groan out their conditions before the Lord , as being sensible ; sensible , I say , of their wants , their misery , and the willingness of God to shew mercy . A good sence of sin , and the wrath of God , with some encouragement from God to come unto him , is a better Common Prayer-Book , than that which is taken out of the Papistical * Mass-Book ; being the Scraps and Fragments of the devices of some Popes , some Friars , and I wot not what . 3. Prayer is a sincere , sensible , and an affectionate pouring out of the soul to God. O the heat , strength , life , vigor , and affection that is in right Prayer . As the heart panteth after the Water-brooks , so longeth my soul after thee , O God , Psal. 42. 1. I have longed for thy Precepts ; I have longed after thy Salvation , Psal. 119. 40. My soul longeth , yea , fainteth for the Courts of the Lord ; my heart and my flesh cryeth out for the living God , Psal. 84. 2. My soul breaketh for the longing that it hath unto thy Judgements at all times , Psal. 119. 20. Mark ye here , My soul longeth , it longeth , it longeth , &c. Oh what affection is here discovered in Prayer ! The like you have in Daniel , Dan. 9. 19. O Lord hear , O Lord forgive , O Lord hearken and do ; defer not for thy Names sake , O my God. Every syllable carrieth a mighty vehemency in it . This is called the fervent , or the working Prayer , by James , Jam. 5. And so again , Luke 22. 44. And being in an Agony , he prayed more earnestly ; or had his affections more and more drawn out after God for his helping hand . Oh how wide are the most of men with their Prayers , from this Prayer , that is Prayer in God's account . Alas , the greatest part of men make no conscience at all of the duty ; and as for them that do , it is to be feared , that many of them are very great strangers to a sencere , sensible , and affectionate pouring out their hearts or souls to God ; but even content themselves with a little lip-labour , & bodily exercise , mumbling over a few imaginary Prayers . When the Affections are indeed engaged in Prayer , then , then the whole man is engaged , and that in such sort , that the soul will spend it self to nothing , as it were , rather than it will go without that good desired , even communion and solace with Christ. And hence it is , that the Saints have spent their strengths , and lost their lives , rather than go without the blessing , Psal. 69. 3. Psal. 38. 9 , 10. Gen. 32. 24 , 25 , 26. All this is too too evident by the ignorance , prophaness , and spirit of envy , that reigns in the hearts of those men that are so hot for the Forms , and not the Power of prayer : Scarce one of forty among them , know what it is to be born again , to have communion with the Father through the Son ; to feel the power of Grace sanctifying their hearts : but for all their prayers , they still live cursed , drunken , whorish , and abominable Lives , full of Malice , Envy , Deceit , Persecuting of the dear Children of God. Oh what a dreadful after-clap is coming upon them ! which all their hypocritical assembling themselves together , with all their prayers , shall never be able to help them against , or shelter them from . Again , It is a pouring out of the Heart or Soul : There is in Prayer , an unbosoming of a man's self , an opening of the Heart to God , an affectionate pouring out of the Soul in requests , sighs , and groans . All my desires are before thee ( saith David , Psal. 38. 9. ) my groanings are not hid from thee . And again , My soul thirsteth for God , even for the living God : When shall I come and appear before God ? When I remember these things , I pour out my soul in me , Psal. 42. 2 , 3. Mark ; I pour out my Soul : It is an Expression signifying , that in Prayer , there goeth the very life and whole strength to God. As in another place , Psal. 62. 8. Trust in him at all times , ye people , pour out your hearts before him . This is the Prayer to which the Promise is made , for the delivering of a poor Creature out of captivity and thraldom . If from thence thou shalt seek the Lord , thou shalt find him , if thou seekest him with all thy heart , and with all thy soul , Deut. 4. 29. Again , It is a pouring out of the heart or soul to God. This sheweth also the Excellency of the Spirit of prayer : it is the great God to which it retires ; When shall I come and appear before God ? And it argueth , that the Soul that thus prayeth indeed , sees an emptiness in all things under heaven ; That in God alone there is rest and satisfaction for the Soul. Now she that is a Widow , and desolate , trusteth in God , 1 Tim. 5. 5. So saith David , In thee , O Lord , do I put my trust , let me never be put to confusion ; deliver me in thy Righteousness , and cause me to escape ; incline thine ear to me , and save me : be thou my strong habitation , whereunto I may continually resort : For thou art my rock and my fortress ; deliver me , O God , out of the hand of the unrighteous and cruel man : For thou art my hope , O Lord my God , thou art my trust from my mouth . Many in a wording way , speak of God , but right Prayer makes God his hope , stay , and all . Right Prayer sees nothing substantial , & worth the looking after , but God : And that ( as I said before ) it doth in a sincere , sensible , and affectionate way . Again , It is a sincere , sensible , affectionate pouring out of the heart , or soul to God , through Christ. This , through Christ , must needs be added , or else it is to be questioned , whether it be Prayer , though in appearance it be never so eminent , or eloquent . Christ is the way through whom the Soul hath admittance to God , John 14. 6. and without whom , it is impossible that so much , as one desire , should come into the eares of the Lord of Sabbath . If you ask any thing in my Name , whatsoever you ask the Father in my Name , I will do it , Joh. 14. 13 , 14. This was Daniels way in praying for the People of God ; he did it in the Name of Christ , Now therefore , O our God , hear the prayer of thy servant , and his supplications , and cause thy face to shine upon thy Sanctuary that is desolate , for the Lords sake , Dan. 9. 17. And so David , for thy Names sake , ( that is , for thy Christs sake ) pardon mine iniquity , for it is great , Psal. 25. 11. But now , it is not every one that maketh mention of Christ's Name in prayer , that doth indeed and in truth effectually pray to God in the Name of Christ , or through him . This coming to God through Christ , is the hardest part that is found in Prayer : A man may more easily be sensible of his works , I , and sincerely too desire mercy , and yet not be able to come to God by Christ. That man that comes to God by Christ , he must first have the knowledge of him : For he that comes to God , must believe that he is , Heb. 11. 6. And so he that comes to God through Christ , must be enabled to know Christ. Lord ( saith Moses , Exod. 33. 11. ) shew me thy Way , that I may know thee . This Christ , none but the Father can reveale , Mat. 11. 27. Mat. 16. 16. And to come through Christ , is for the soul to be enabledo● God , to shroud it self under the shadow of the Lord Jesus , as a man shroudeth himself under a thing for safeguard . Hence it is that David so often terms Christ his shield , buckler , tower , fortress , rock of defence , &c. Psal. 18. 2. Psal. 27. 1. Psal. 28. 1. not only because by him he overcame his enemies , but because through him he found favour with God the Father . And so he saith to Abraham , Gen. 15. 1. Fear not , I am thy shield , &c. The man then that comes to God through Christ , must have faith by which he puts on Christ , and in him appears before God. Now he that hath Faith , is born of God ( John 3. 5. 7. ) born again , and so become one of the Sons of God ( John 1. 12. ) by virtue of which he is joyned to Christ , and made a member of him , Ephes. 5. 30. And therefore , Secondly , He , as a member of Christ , comes to God , I say , as a member of him , so that God looks on that man as part of Christ , part of his Body , flesh and bones , united to him by election , conversion , illumination , the Spirit being conveyed into the heart of that poor man by God ; so that now he comes to God in Christ's merits , in his blood , righteousness , victory , intercession , and so stands before him ; being accepted in his beloved , Ephes. 1. 6. And because this poor creature is thus a member of the Lord Jesus , and under this consideration , hath admittance to come to God : therefore , by vertue of this union , also , is the holy Sprit , conveyed into him , whereby he is able to pour out himself ( to wit ) his soul before God , with his audience . And this leads me to the next , or fourth particular . 4. Prayer is a sincere , sensible , affectionate pouring out of the heart or soul to God through Christ , by the strength or assistance of the Spirit . For these things do so depend one upon another , that it is impossible that it should be Prayer without there be a joynt concurrence of them : for though it be never so famous , yet without these things , it is only such Prayer as is rejected of God. For without a sincere , sensible , affectionate pouring out of the heart to God , it is but lip-labour ; and if it be not through Christ , it falleth far short of ever sounding well in the ears of God. So also , if it be not in the strength and assistance of the Spirit , it is but like the Sons of Aaron , offering with strange fire , Levit. 10. 1 , 2. But I shall speak more to this under the second head ; and therefore in the mean time , That which is not petitioned through the teaching and assistance of the Spirit , it is not possible that it should be according to the will of God , Rom. 8. 26 , 27. But to proceed . 5. Prayer is a sincere , sensible , affectionate pouring out of the heart or soul to God , through Christ , in the strength and assistance of the Spirit , for such things as God hath promised , &c. Mat. 6. 6 , 7 , 8. Prayer it is , when it is within the compass of God's word ; and it is blasphemy , or at best , vain babling , when the Petition is beside the Book . David therefore still in his prayer , kept his eye on the Word of God. My soul , saith he , cleaveth to the dust ; quicken me according to thy word , Psal. 119. 25 , 28. And again , Psal. 119. 41 , 42 , 58 , 65 , 74 , 81 , 82 , 107 , 147 , 154 , 169 , 170. My soul melteth for heaviness ; strengthen me according to thy Word . And , Remember thy word unto thy servant , on which thou hast caused me to hope . And indeed , the holy Ghost doth not immediately quicken and stir up the heart of the Christian without , but by , with , and through the word , by bringing that to the heart , and by opening of that whereby the man is provoked to go to the Lord , and to tell him , how it is with him ; and also to argue , and supplicate , according to the Word . Thus it was with Daniel , that mighty Prophet of the Lord. He understanding by Books , that the Captivity of the Children of Israel was hard at an end ; Then according unto that word , he maketh his prayer to God. I Daniel , ( saith he , Dan. 9. 2 , 3. ) understood by Books , ( viz. the Writings of Jeremiah ) the number of the years whereof the Word of the Lord came to Jeremiah , that he would accomplish seventy years in the desolation of Jerusalem . And I set my face to the Lord God , to seek by prayer and supplication , with fasting , and sackcloth and ashes . So that , I say , as the Spirit is the helper and the governour of the Soul , when it prayeth according to the Will of God ; so it guideth by and according to the Word of God , and his Promise . Hence it is that our Lord Jesus Christ himself did make a stop , although his Life lay at stake for it . I could now pray to my Father , & he should give me more than twelve legions of Angels ; but how then must the Scripture be fulfilled , that thus it must be ? Mat. 26. 53 , 54. As who should say , were there but a word for it in the Scripture , I should soon be out of the hands of mine enemies , I should be helpt by Angels ; but the Scripture will not warrant this kind of praying , for that saith otherwise : It is a praying then according to the word & promise . The Spirit by the Word must direct , as well in the manner , as in the matter of Prayer . I will pray with the Spirit , and I will pray with the Understanding also . But there is no understanding without the Word ; For if they reject the Word of the Lord , what wisdom is in them ? Jer. 8. 9. 6. For the good of the Church . This clause reacheth in whatsoever tendeth either to the honour of God , Christ's advancement , or his Peoples benefit . For God , and Christ , and his People , are so linked together , that if the Good of one be prayed for , to wit , the Church , the glory of God , and advancement of Christ must needs be included . For as Christ is in the Father , so the Saints are in Christ , John 17. 23. And he that toucheth the Saints , toucheth the Apple of God's Eye , Deut. 32. 10. Psal. 17. 8. Zach. 2. 8. And therefore pray for the Peace of Jerusalem , and you pray for all that is required of you , Psal. 122. 6. Psal. 51. 8. Isa. 62. 6 , 7. For Jerusalem will never be in perfect peace , until she be in Heaven ; and there is nothing that Christ doth more desire , than to have her there . That also is the place , that God through Christ hath given to her . He then that prayeth for the peace and good of Sion , or the Church , doth ask that in prayer which Christ hath purchased with his Blood ; and also , that which the Father hath given to him as the price thereof . Now he that prayeth for this , must pray for abundance of Grace for the Church , for help against all its temptations , that God would let nothing be too hard for it , and that all things might work together for its good ; that God would keep them blameless and harmless , the Sons of God , to his glory , in the midst of a crooked and perverse Nation . And this is the substance of Christ's own Prayer in the seventeenth of John. And all Paul's Prayers did run that way , as one of his Prayers do eminently shew , in Ephes. 1. 16 , to the 21. and Chap. 3. ver . 14 , to the 19th . with Col. 1. 9 , 10 , 11 , 12 , 13. And Phil. 1. 9 , 10 , 11. he saith , And this I pray , that your love may abound yet more and more in all knowledge , and in all judgement ; that ye may approve things that are excellent ; that you may be sincere , and without offence until the day of Christ. Being filled with the fruits of Righteousness which are by Jesus Christ , to the glory and praise of God. But a short Prayer you see , and yet full of good desires for the Church , from the beginning to the end : That it may stand and go on , and that in the most excellent frame of spirit , even without blame , sincere , and without offence , until the day of Christ , let its temptations or persecutions be what they will. And because , as I said , Prayer doth submit to the will of God , and say , Thy Will be done , as Christ hath taught us , Matth. 6. 10. therefore the People of the Lord in humility are to lay themselves and their prayers , and all that they have , at the foot of their God , to be disposed of by him as he in his heavenly wisdom seeth best ; Yet not doubting but God will answer the desire of his People , that way that shall be most for their advantage , and his glory . When the Saints therefore do pray with submission to the Will of God , it doth not argue that they are to doubt or question Gods love and kindness to them . But because they at all times are not so wise , but that sometimes Satan may get that advantage of them , as to tempt them to pray for that , which if they had it , would neither prove to God's glory , nor his Peoples good : 1 John 5. 14 , 15. Yet this is the confidence we have in him , that if we ask any thing according to his Will , he heareth us : And if we know that he heareth us , whatsoever we ask , we know that we have the Petition that we ask of him ; that is , we asking in the Spirit of grace and supplication . For , as I said before , that Petition that is not put up in and through the Spirit , it is not to be answered , because it is beside the Will of God. For the Spirit only knoweth that , and so consequently knoweth how to pray according to that Will of God. For what man knoweth the things of a man , save the spirit of a man that is in him ? even so the things of God knoweth no man , but the Spirit of God , 1 Cor. 2. 11. But more of this hereafter . Thus you see , first , what Prayer is . Now to proceed . II. I will pray with the Spirit . Now to pray with the Spirit ; for that 's the praying man , and none else , so as to be accepted of God : It is for a man ( as aforesaid ) sincerely and sensibly , with affection to come to God through Christ , &c. which sincere , sensible , and affectionate coming , must be by the working of God's Spirit . There is no man , nor Church in the world , that can come to God in Prayer but by the assistance of the holy Spirit ; For ( Eph. 2. 18. ) through Christ we all have access by one Spirit unto the Father . Wherefore Paul saith , We know not what we should pray for as we ought ; but the Spirit it self maketh intercession for us , with groanings which cannot be uttered . And he that searcheth the heart , knoweth the meaning of the Spirit , because he maketh intercession for the Saints according to the will of God. And because there is in this Scripture so full a discovery of the Spirit of Prayer , and of mans inability to pray without it ; therefore I shall in a few words comment upon it . Rom. 15. 16. For we . ] Consider first the person speaking , even Paul , and in his person all the Apostles . We Apostles , we extraordinary Officers , the wise Master-builders , that have some of us been caught up into Paradise , 1 Cor. 3. 10. 2 Cor. 12. 4. We know not what we should pray for . Surely there is no man but will confess , that Paul and his Companions were as able to have done any work for God , as any Pope or proud Prelate in the Church of Rome , and could as well have made a * Common-Prayer-Book , as those who at first composed this ; as being not a whit behind them , either in grace or gifts . For we know not what we should pray for . ] We know not the Matter of the things for which we should pray , neither the Object to whom we pray , nor the Medium by , or through whom we pray ; none of these things know we , but by the help and assistance of the Spirit , Mat. 11. 27. 1 Cor. 2. 9 , 10 , 11. Should we pray for Communion with God through Christ ; should we pray for Faith , for Justification by Grace , and a truly sanctified heart ? None of these things know we . For , As no man knoweth the things of a man , save the spirit of a man that is in him ; even so the things of God knoweth no man , but the Spirit of God , 1 Cor. 2. 11. But here ( alas ! ) the Apostles speak of inward and spiritual things , which the world knows not , Isa. 29. 11. Again , As they know not the Matter , &c. of Prayer , without the help of the Spirit , so neither know they the Manner thereof without the same ; and therefore he addeth , We know not what we should pray for as we ought ; but , the Spirit helpeth our infirmities , with sighs and groans which cannot be uttered . Mark here , they could not so well and so fully come off in the manner of performing this duty , as these in our dayes think they can . The Apostles when they were at the best , yea , when the holy Ghost assisted them , yet then they were fain to come off with sighs and groans ; falling short of expressing their mind , but with sighs and groans , which cannot be uttered . But here now , the wise men of our dayes are so well skill'd , as that they have both the Manner and Matter of their Prayers at their fingers ends ; setting such a Prayer for such a day , and that twenty years before it comes . One for Christmass , another for Easter , and six dayes after that . They have also bounded how many syllables must be said in every one of them at their publick Exercises . For each Saints day also , they have them ready for the generations yet unborn to say . They can tell you also , when you shall kneel , when you should stand , when you should abide in your seats , when you should go up into the Chancel , and what you should do when you come there . All which the Apostles came short of , as not being able to compose so profound a manner . And that for this reason included in this Scripture , because the fear of God tyed them to pray as they ought . For we know not what we should pray for as we ought . ] Mark this , As we ought . For the not thinking of this word , or at least , the not understanding it , in the spirit and truth of it , hath occasioned these men to devise , as Jeroboam did ( 1 King. 12. 26 , 27 , 28 , 29 , 30 , 31 , 32 , 33. ) another way of Worship , both for matter and manner , than is revealed in the Word of God. But saith Paul , We must pray as we ought ; and this we cannot do by all the art , skill , cunning and device of Men or Angels . For we know not what we should pray for as we ought , but the Spirit ; nay further , it must be the Spirit it self that helpeth our infirmities ; not the Spirit and man's lusts . What man of his own brain may imagine and devise , is one thing ; and what they are commanded and ought to do , is another . Many ask and have not , because they ask amiss , Jam. 4. 3. and so are never the nearer the injoying of those things they petition for . It is not to pray at random , that will put off God , or cause him to answer . While Prayer is making , God is searching the heart , to see from what root and spirit it doth arise . And he that searcheth the heart , knoweth ( that is , approveth only ) the meaning of the Spirit , because he maketh intercession for the Saints according to the will of God , 1 John 5. 14. For in that which is according to his Will only he heareth us , and in nothing else . And it is the Spirit only that can teach us so to ask ; it onely being able to search out all things , even the deep things of God. Without which Spirit , though we had a thousand Common-Prayer-Books , yet we know not what we should pray for as we ought , being accompanied with those infirmities that make us absolutely uncapable of such a work . Which infirmities , although it is a hard thing to name them all , yet some of them are these that follow . First , Without the Spirit , man is so infirm , that he cannot with all other means whatsoever , be enabled to think one right saving thought of God , of Christ , or of his blessed things ; and therefore he saith of the wicked , God is not in all their thoughts , Psal. 10. 4. Unless it be that they imagine him altogether such a one as themselves , Psal. 50. 20. For every imagination of the thought of their heart , is only evil , and that continually , Gen. 6. 5. Gen. 8. 21. They then , not being able to conceive aright of God to whom they pray , of Christ through whom they pray , nor of the things for which they pray , as is before shewed , how shall they be able to address themselves to God , without the Spirit help this infirmity ? Peradventure you will say , By the help of the Common-Prayer-Book : but , that cannot do it unless it can open the eyes , and reveal to the soul all these things before touched . Which , that it cannot , it is evident ; because that is the work of the Spirit only : The Spirit it self is the revealer of these things to poor souls , and that which doth give us to understand them ; wherefore , Christ tells his Disciples , when he promised to send the Spirit , the Comforter , He shall take of mine , and shew unto you ; as if he had said , I know you are naturally dark and ignorant , as to the understanding any of my things ; though ye try this course and the other , yet your ignorance will still remain ; the vail is spread over your heart , and there is none can take away the same , nor give you spiritual understanding , but the Spirit . The Common-Prayer-Book will not do it , neither can any man expect that it should be instrumental that way , it being none of God's Ordinances ; but a thing since the Scriptures were written , patched together , one piece at one time , and another at another ; a meer mane invention and institution , which God is so far from owning of , that he expresly forbids it , with any other such like , and that by manyfold sayings in his most holy and blessed Word . See Mark 7. vers . 7 , 8. and Col. 2. vers . 16 , 17 , 18 , 19 , 20 , 21 , 22 , 23. Deut. 12. 30 , 31 , 32. Prov. 30. 6. Deut. 4. 2. Rev. 22. 18. For right prayer , must aswell in the outward part of it , in the outward expression , as in the inward intention , come from what the soul doth apprehend in the Light of the Spirit ; otherwise it is condemned as vain and an abomination ; ( Mark 7. ) because the heart and tongue do not go along joyntly in the same , Prov. 21. 9. Isa. 29. 13. neither indeed can they , unless the Spirit help our infirmities . And this David knew full well , which did make him cry , Lord , open thou my lips , and my mouth shall shew forth thy praise , Psal. 51. 10 , 11. I suppose , there is none can imagine , but that David could speak , and express himself as well as others , nay , as any in our generation , as is clearly manifested by his word , and his works . Nevertheless , when this good man , this Prophet , comes into God's Worship , then the Lord must help , or he can do nothing ; Lord open thou my lips , and then my mouth shall shew forth thy praise . He could not speak one right word , except the Spirit it self gave utterance : For we know not what we should pray for as we ought : but the Spirit it self helpeth our infirmities . But Secondly , It must be a praying with the Spirit , that is the effectual praying ; because , without that , as men are senceless , so hypocritical , cold , and unseemly in their prayers ; and so , they with their prayers , are both rendred abominable to God , Mat. 23. 14. Mark 12. 40. It is not the excellency of the voice , nor the seeming affection , and earnestness of him that prayeth , that is any thing regarded of God without it , Luke 18. 11 , 12. Isa. 58. 2 , 3. For man , as man , is so full of all manner of wickedness , that as he cannot keep a word , or thought , so much less a piece of prayer clean , and acceptable to God through Christ. And for this cause , the Pharisees , with their prayers , were rejected . No question , but they were excellently able to express themselves in words , and also for length of time too they were very notable ; but they had not the Spirit of Jesus Christ to help them , and therefore they did what they did with their infirmities or weaknesses only , and so fell short of a sincere , sensible , affectionate pouring out of their souls to God through the strength of the Spirit . That is the prayer that goeth to Heaven , that is sent thither in the strength of the Spirit . For , Thirdly , Nothing but the Spirit can shew a man clearly his misery by nature , and so put a man into a posture of prayer . Talk is but talk , as we use to say , and so it is but mouth-worship , if there be not a sence of misery , and that effectually too . O the cursed hypocrisie that is in most hearts , and that accompanieth many thousands of praying men , that would be so looked upon in this day , and all for want of a sence of their misery ! But now the Spirit , that will sweetly shew the soul its misery , where it is , and what is like to become of it ; also the intolerableness of that condition : For it is the Spirit that doth effectually convince of sin and misery , without the Lord Jesus , John 16. 7 , 8 , 9. and so puts the soul into a sweet , serious , sensible , affectionate way of praying to God according to his Word . Fourthly , If men did see their sins , yet without the help of the Spirit , they would not pray : For they would run away from God , with Cain and Judas , and utterly despair of mercy , were it not for the Spirit . When a man is indeed sensible of his sin , and God's curse , then it is an hard thing to perswade him to pray ; For saith his heart , There is no hope , It is in vain to seek God , Jer. 2. 25. Jer. 18. 12. I am so vile , so wretched , and so cursed a creature , that I shall never be regarded . Now here comes the Spirit , and stayeth the soul , helpeth it to hold up its face to God , by letting into the heart some small sence of mercy , to encourage it to go to God ; and hence it is called the Comforter , John 14. 26. Fifthly , It must be in , or with the Spirit ; For without that , no man can know how he should come to God the right way . Men may easily say , they come to God in his Son : but it is the hardest thing of a thousand to come to God aright and in his own way , without the Spirit . It is the Spirit that searcheth all things , yea , the deep things of God , 1 Cor. 2. 12. It is the Spirit that must shew us the way of coming to God , and also what there is in God that makes him desireable . I beseech thee ( saith Moses ) shew me thy way , that I may know thee , Exod. 33. 13. And Joh. 16. 14. He shall take of mine , and shall shew it unto you . Sixthly , Because without the Spirit , though a man did see his misery , and also the way to come to God ; yet he would never be able to claim a share in either God , Christ , or Mercy , with Gods approbation . O how great a task is it , for a poor soul that comes sensible of sin , and the wrath of God , to say in Faith , but this one word , Father ! I tell you , how ever hypocrites think , yet the Christian , that is so indeed , finds all the difficulty in this very thing , it cannot say , God is its Father . Oh! saith he , I dare not call him Father ; and hence it is , that the Spirit must be sent into the hearts of Gods people for this very thing , to cry , Father , Gal. 4. 6. it being too great a work for any man to do knowingly , and believingly , without it . When I say , knowingly , I mean , knowing what it is to be a Child of God , and to be born again . And when I say , believingly , I mean , for the soul to believe , and that from good experience , that the work of Grace is wrought in him : this is the right calling of God Father ; and not as many do , to say in a babling way , the Lords Prayer ( so called ) by heart , as it lyeth in the words of the Book . No , here is the life of Prayer , when in , or with the Spirit , a man being made sensible of sin , and how to come to the Lord for mercy ; he comes , I say , in the strength of the Spirit , and cryeth , Father . ☞ That one word spoken in Faith , is better than a thousand prayers , as men call them , written and read , in a formal , cold , luke-warm way . Oh how far short are those people of being sensible of this , who count it enough to teach themselves and children , to say the Lords Prayer , the Creed , with other sayings ; when as Gods knows they are senceless of themselves , their misery , or what it is to be brought to God through Christ ! Ah poor souls ! study your misery , and cry to God to shew you your confused blindness and ignorance , before you be to rife in calling God your Father , or learning your children either so to say . And know , that to say , God is your Father , in a way of prayer , or conference , without an experiment of the work of grace on your souls , it is to say , you are Jews , and are not , and so to lie . You say , Our Father , God saith you blaspheme . You say , you are Jews , that is , true Christians : God saith , you lie . Behold I will make them of the Synagogue of Satan , which say , they are Jews , and are not , but do lie . And I know the blasphemy of them that say , they are Jews , and are not , but are the Synagogue of Satan , Rev. 3. 9. Rev. 2. 9. And so much the greater the sin is , by how much the more the sinner boasts it with a pretended sanctity , as the Jews did to Christ , in John 8. 41 , to 45. which made Christ even in plain terms to tell them their doom , for all their hypocritical pretences . And yet forsooth , every cursed whoremaster , thief and drunkard , swearer , and perjured person , they that have not only been such in times past , but are even so still ; these , I say , by some must be counted the only honest men , and all because , with their blasphemous throats and hypocritical hearts , they will come to Church and say , Our Father . Nay further , these men , though every time they say to God , our Father , do most abominably blaspheme , yet they must be compelled thus to do . And because others that are of more sober Principles , scruple the truth of such vain Traditions ; therefore they must be looked upon to be the only Enemies of God and the Nation , Isa. 53. 10. when as it is their own cursed Superstition , that doth set the great God against them , and cause him to count them for his enemies . And yet , just like to Bonner , that blood-red Persecutor , they commend ( I say ) these wretches , although never so vile ( if they close in with their Traditions ) to be good Church-men , the honest subjects ; while God's People are ( as it hath alwayes been , Ezra 4. 12 , to 16. ) looked upon to be a turbulent , seditious , and factious people . Therefore give me leave a little to reason with thee , thou poor , blind , ignorant Sot ; It may be , thy great prayer is to say , Our Father which art in Heaven , &c. Dost thou know the meaning of the very first words of this Prayer ? Canst thou indeed , with the rest of the Saints , cry , Our Father ? Art thou truly born again ? hast thou received the Spirit of Adoption ? dost thou see thy self in Christ ? and canst thou come to God as a Member of him ? Or , art thou ignorant of these things , and yet darest say , Our Father ? Is not the Devil thy Father , ( John 8. 44. ) and dost thou not do the deeds of the flesh ? and yet darest thou say to God , Our Father ? Nay , art thou not a desperate Persecutor of the Children of God ? hast thou not cursed them in thy heart many a time ? And yet , dost thou out of thy blasphemous throat suffer these words to come , even , Our Father ? He is their Father , whom thou hatest and persecutest . But as the Devil presented himself amongst the Sons or God , Job 1. when they were to present themselves before the Father , even our Father ; so is it now : because the Saints are commanded to say , Our Father ; therefore all the blind ignorant rabble in the world , they must also use the same words , Our Father . Secondly , And dost thou indeed say , Hallowed be thy Name , with thy heart ? Dost thou study by all honest and lawful wayes , to advance the Name , Holiness and Majesty of God ? Doth thy heart and conversation agree with this passage ? Dost thou strive to imitate Christ in all the works of Righteousness , which God doth command of thee , and prompt thee forwards to ? It is so , if thou beest one that canst truly with God's allowance cry , Our Father . Or , is it not the least of thy thoughts all the day ? and dost thou not clearly make it appear that thou art a cursed Hypocrite , by condemning that with thy daily practice , which thou pretendest in thy praying with thy dissembling tongue ? Thirdly , Wouldest thou have the Kingdom of God come indeed , and also his Will to be done in Earth as it is in Heaven ? Nay , notwithstanding , thou , according to the form , sayest , Thy Kingdom come ; yet , would it not make thee ready to run mad , to hear the Trumpet sound , to see the Dead arise , and thy self just now to go and appear before God , to reckon for all the deeds thou hast done in the Body ? Nay , are not the very thoughts of it altogether displeasing to thee ? And if God's VVill should be done on Earth as it is in Heaven , must it not be thy ruine ? There is never a Rebel in Heaven ▪ against God ; and if he should so deal on Earth , must he not whirle thee down to Hell ? And so of the rest of the Petitions . Ah! how sadly would even those men look , and with what terror would they walk up and down the world , if they did but know the lying and blaspheming that proceedeth out of their mouth , even in their most pretended sanctity ? The Lord awaken you , and learn your poor souls , in all humility , to take heed , that you be not rash and unadvised with your heart , and much more with your mouth ; when you appear before God ( as the wise man saith ) Be not rash with thy mouth , and let not thine heart be hasty to utter any thing ; especially to call God Father , without some blessed experience when thou comest before God. But I pass this . Seventhly , It must be a praying with the Spirit if it be accepted ; because , there is nothing but the Spirit can lift up the soul or heart to God in Prayer . The preparation of the heart in man , and the answer of the tongue is from the Lord , Prov. 16. 1. That is , In every work for God ( and especially in Prayer ) if the heart run with the tongue , it must be prepared by the Spirit of God. Indeed the tongue is very apt ( of it self ) to run without either Fear or VVisdom . But when it is the answer of the heart , and that such an heart as is prepared by the Spirit of God ; then it speaketh so as God commands and doth desire . They are mighty words of David , where he saith , That he lifteth his heart and his soul to God , Psal. 25. 1. It is a great work for any man without the strength of the Spirit ; and therefore I conceive that this is one of the great reasons why the Spirit of God is called a Spirit of Supplication , Zech. 12. 11. because it is that which helpeth the heart when it supplicates indeed , to do it . And therefore saith Paul , Ephes. 6. 18. — Praying with all Prayer and Supplication in the Spirit . And so in my Text , I will pray with the Spirit . Prayer , without the heart be in it , is like a sound without life ; and a heart , without it be lifted up of the Spirit , will never pray to God. Eighthly , As the heart must be lifted up by the Spirit if it pray aright ; so also it must be held up by the Spirit when it is up , if it continue to pray aright . I do not know what , or how , it is with others hearts , whether they be lifted up by the Spirit of God , and so continued , or no : But this I am sure of ; First , That it is impossible that all the Prayer-Books that men have made in the world , should lift up or prepare the heart ; that is the work of the great God himself . And in the Second place , I am sure , that they are as far from keeping it up , when it is up . And indeed , here is the life of Prayer , to have the heart kept with God in the duty . Exod. 17. 12. It was a great matter for Moses to keep his hands lifted up to God in Prayer ; but how much more then to keep the heart in it ! The want of this is that which God complains of , Ezek. 33. That they draw nigh to him with their mouth , and honour him with their lips , but their hearts were far from him , ( but chiefly ) they that walk after the Commandments and Traditions of men : as the scope of Matth. 15. 8 , 9. doth testifie . And verily , may I but speak my own Experience , and from that tell you the difficulty of Praying to God as I ought ; it is enough to make your poor , blind , carnal men , to entertain strange thoughts of me . For , as for my heart , when I go to pray , I find it so loth to go to God , and when it is with him , so loth to stay with him , that many times I am forced in my Prayers ; first , to beg of God that he would take mine heart , and set it on himself in Christ , and when it is there , that he would keep it there ( Psal. 86. 11. ) Nay , many times I know not what to pray for , I am so blind , nor how to pray I am so ignorant ; onely ( blessed be Grace ) the Spirit helps our infirmities . Oh the starting-holes that the heart hath in the time of Prayer ! none knows how many by-wayes the heart hath , and back-lains , to slip away from the presence of God. How much pride also , if enabled with expressions ? how much hypocrisie , if before others ? And how little conscience is there made of Prayer between God and the Soul in secret , unless the Spirit of Supplication be there to help ? VVhen the Spirit gets into the heart then there is Prayer indeed , and not till then . Ninthly , The soul that doth rightly pray , it must be in and with the help and strength of the Spirit ; because it is impossible that a man should express himself in Prayer without it : when I say it is impossible for a man to express himself in prayer without it , I mean that it is impossible that the heart in a sincere and sensible , affectionate way , should pour out it self before God , with those groans and sighs that come from a truly praying heart , without the assistance of the Spirit . It is not the mouth that is the main thing to be looked at in Prayer , but whether the heart be so full of affection and earnestness in Prayer with God , that it is impossible to express their sence and desire . For then a man desires indeed , when his desires are so strong , many and mighty , that all the words , tears and groans that can come from the heart , cannot utter them . The Spirit helpeth our infirmities , and maketh intercession for us with sighs and groans that cannot be uttered . That is but poor prayer , which is only discovered in so many words . A man that truly prayes one Prayer , shall after that never be able to expresse with his mouth or pen , the unutterable desires , sence , affection and longing , that went to God in that Prayer . The best Prayers have often more groans than words ; and those words that it hath , are but a lean and shallow representation of the heart , life , and spirit of that Prayer . You do not find any words of Prayer that we reade of , come out of the mouth of Moses , when he was going out of Egypt , and was followed by Pharoah , Exod. 14. 15. and yet he made Heaven ring again with his cry : But it was the unexpressible , and unsearchable groans , and cryings of his soul , in and with the Spirit . God is the God of Spirits , Numb . 16. 22. and his eyes look further than the ourside of any duty whatsoever , 1 Sam. 16. 7. I doubt this is but little thought on by the most of them that would be looked upon as a praying people . The nearer a man comes in any work that God commands him , to the doing of it according to his will ; so much the more hard and difficult it is . And the reason is , because man , as man , is not able to do it . But Prayer ( as aforesaid ) is not only a duty , but one of the most eminent duties ; and therefore so much the more difficult . Therefore Paul knew what he said , when he said , I will pray with the Spirit . He knew well , it was not what others writ or said , that could make him a praying person ; nothing lesse than the Spirit could do it . Tenthly , It must be with the Spirit , or else , as there will be a failing in the act it self , so there will be a failing , yea a fainting in the prosecution of the work . Prayer is an Ordinance of God , that must continue with a soul so long as it is on this side glory . But as I said before , it is not possible for a man to get up his heart to God in Prayer ; so it is as difficult to keep it there , without the assistance of the Spirit . And if so , then for a man to continue from time to time in Prayer with God , it must of necessity be with the Spirit . Christ tells us , That men ought alwayes to pray , and not to faint , Luke 18. 1 , 2. And again tells us , that this is one definition of an Hypocrite , That either he will not continue in Prayer , or else , if he do , it will not be in the power , ( Job 27. 10. ) that is , in the Spirit of Prayer , but in the Form , for a pretence only , Mat. 23. 14. It is the easiest thing of an hundred , to fall from the Power to the Form ; but it is the hardest thing of many , to keep in the Life , Spirit and Power of any one duty , especially Prayer : That is such a work , that a man without the help of the Spirit cannot so much as pray once ; much less , continue without it in a sweet praying frame , and in praying , so to pray , as to have his Prayers to ascend into the ears of the Lord God of Sabbaoth . Jacob did not only begin , but held it ; I will not let thee go , unless thou bless me , Gen. 32. So did the rest of the Godly , Hos. 12. 4. But this could not be without the Spirit of Prayer . It is through the Spirit that we have access to the Father , Ephes. 2. 18. That same is a remarkable place in Jude , when he stirreth up the Saints by the Judgement of God upon the Wicked , to stand fast , and continue or hold out in the Faith of the Gospel , as one excellent means thereto , without which he knew they would never be able to do it . Saith he , Build up your selves in your most holy Faith , praying in the holy Ghost , Jude 20. As if he had said , Brethren , as eternal Life is laid up for the persons that hold out only , so you cannot hold out , unless you continue praying in the Spirit . The great cheat that the Devil and Antichrist deludes the World withal , it is to make them continue in the form of any Duty , the Form of Preaching , of Hearing , of Praying , &c. These are they that have a Form of Godliness , but deny the Power ; from such turn away , 2 Tim. 3. 5. Here followeth the Third Thing ; to wit , What it is to pray with the Spirit , and with understanding . And now to the next thing , What it is to pray with the Spirit , and to pray with the Understanding also . For the Apostle put a clear distinction between praying with the Spirit , and praying with the Spirit and Understanding . Therefore when he saith , he will pray with the Spirit , he addeth , and I will pray with the Understanding [ also . ] This distinction was occasioned through the Corinthians not observing , that it was their duty to do what they did to the Edification of themselves , and others too ; whereas they did it for their own commendations . So I judge . For many of them having extraordinary gifts , as to speak with divers tongues , &c. therefore they were more for those mighty gifts , than they were for the edifying of their Brethren ; which was the cause that Paul wrote this Chapter to them , to let them understand , that though extraordinary gifts were excellent , yet , to do what they did to the edification of the Church , was more excellent . For ( saith the Apostle ) if I will pray in an unknown tongue , my spirit prayeth , but my understanding ( and also the understanding of others ) is unfruitful . Therefore , I will pray with the Spirit , and I will pray with the Understanding also , 1 Cor. 14. 4 , 5 , - 12 , 13 , 14 , 15 , &c. reade the scope of the whole Chapter . It is expedient then that the Understanding should be occupied in Prayer , as well as the heart and mouth ; I will pray with the Spirit , and I will pray with the Understanding also . That which is done with Understanding , is done more effectually , sensibly and heartily , ( as I shall further shew anon ) than that which is done without it . Which made the Apostle pray for the Colossians , That God would fill them with the knowledge of his Will , in all wisdom , and spiritual understanding , Col. 1. 9. And for the Ephesians , That God would give unto them the Spirit of Wisdom and Revelation in the knowledge of him , Ephes. 1. 17. And so for the Philippians , That God would make them abound in knowledge , and in all judgment , Phil. 1. 9. A suitable understanding is good in every thing a man undertakes , either Civil or Spiritual ; and therefore it must be desired by all them that would be a Praying people . In my speaking to this , I shall shew you what it is to pray with Understanding . Understanding is to be taken both for speaking in our mother-tongue ; and also experimentally . I shall pass the first , and treat only on the second . For the making of right Prayers , it is to be required that there should be a good or spiritual understanding in all them who pray to God. First , To pray with Understanding , is to pray as being instructed by the Spirit , in the understanding of the want of those things which the soul is to pray for . Though a man be in never so much need of pardon of sin , and deliverance from wrath to come , yet if he understand not this , he will either not desire them at all , or else be so cold and luke-warm in his desires after them , that God will even loath their frame of spirit in asking for them . Thus it was with the Church of the Laodiceans , they wanted knowledge or spiritual understanding ; They knew not that they were poor , wretched , blind and naked : The cause whereof , made them , and all their services , so loathsome to Christ , that he threatens to spue them out of his mouth , Rev. 3. 17. Men without understanding , may say the same words in prayer as others do , but if there be an understanding in the one , and none in the other ; there is , Oh there is a mighty difference in speaking the very same words ! The one speaking it from a spiritual understanding of those things , that he in words desires ; and the other words it only , and there is all . Secondly , Spiritual understanding , Espieth in the heart of God , a readiness and willingness to give those things to the soul , that it stands in need of . David by this could guess at the very thoughts of God towards him , Psal. 40. 5. And thus it was with the woman of Canaan ( Mat. 15. 22 , 23 , 24 , 25 , 26 , 27 , 28. ) she did by Faith and a right Understanding , discern ( beyond all the rough carriage of Christ ) tenderness and willingness in his heart to save , which caused her to be vehement and earnest , yea , restless , until she did enjoy the mercy she stood in need of . An understanding of the willingness that is in the heart of God to save sinners , there is nothing will press the soul more to seek after God , and to cry for pardon , than it . If a man should see a Pearle , worth an hundred pounds , lye in a ditch , yet , if he understood not the value of it , he would lightly pass it by ; but if he once get the knowledge of it , he would venture up to the neck for it . So it is with souls concerning the things of God ; If a man once get an understanding of the worth of them , then his heart , nay , the very strength of his soul runs after them , and he will never leave crying till he have them . The two blind men in the Gospel , because they did certainly know that Jesus who was going by them , was both able & willing to heal such infirmities as they were afflicted with , therefore they cryed , and the more they were rebuked , the more they cryed , Mat. 20. 29 , 30 , 31. Thirdly , The understanding being spiritually enlightned , hereby there is the way ( as aforesaid ) discovered , through which the soul should come unto God ; which gives great encouragement unto it . It is else with a poor soul , as with one who hath a work to do , and if it be not done , the danger is great ; if it be done , so is the advantage : but he knows not how to begin , nor how to proceed , and so through discouragement , le ts all alone , and runs the hazard . Fourthly , The enlightened Understanding , sees largeness enough in the Promises to encourage it to pray , which still adds to it strength to strength . As when men promise such and such things to all that will come for them , it is great encouragement to those that know what promises are made , to come and ask for them . Fifthly , The Understanding being enlightned , way is made for the soul to come to God with suitable arguments . Sometimes in a way of expostulation , as Jacob , Gen. 32. 9. Sometimes in way of supplication ; yet not in a verbal way only , but even from the heart there is forced by the Spirit , through the understanding , such effectual Arguments , as moveth the heart of God. When Ephraim gets a right Understanding of his own unseemly carriages towards the Lord , then he begins to bemoan himself , Jer. 31. 18 , 19 , 20. and in bemoaning of himself , he useth such Arguments with the Lord , that it affects his heart , draws out forgiveness , and makes Ephraim pleasant in his eyes , through Jesus Christ our Lord. I have surely heard Ephraim bemoaning himself thus ( saith God ) Thou hast chastised me , and I was chastised ; as a bullock unaccustomed to the yoak : turn thou me , and I shall be turned ; for thou art the Lord my God. Surely after I was turned , I repented , and after I was instructed ( or had a right understanding of my self ) I smote upon my thigh . I was ashamed , yea , even confounded , because I did bear the reproach of my youth . These be Ephraim's complaints and bemoanings of himself ; at which the Lord breaks forth into these heart-melting expressions , saying , Is Ephraim my dear Son ? Is he a pleasant Chlld ? For since I spake unto him , I do earnestly remember him still ; therefore my bowels are troubled for him : I will surely have mercy upon him , saith the Lord. Thus you see , that as it is required to pray with the Spirit , so it is to pray with the Understanding also . And to illustrate what hath been spoken by a similitude ; Set the case there should come two a begging to your door , the one is a poor , lame , wounded , and almost starved creature ; the other is a healthful lusty person . These two use the same words in their begging , the one saith he is almost starved , so doth the other ; but yet the man that is indeed the poor , lame , or maimed person , he speaks with more sence , feeling and understanding of the misery that is mentioned in their begging , than the other can do ; and it is discovered more by his affectionate speaking , his bemoaning himself : His pain and poverty makes him speak more in a spirit of lamentation than the other , and he shall be pittied sooner than the other , by all those that have the least dram of natural affection or pitty . Just thus it is with God. There are some who out of custome and formality , go and pray ; there are others , who go in the bitterness of their spirit : The one he prayes out of bare notion , and naked knowledge ; the other hath his words forced from him by the anguish of his soul. Surely , that is the man that God will look at , even him that is of a humble and contrite spirit , and that trembleth at his word , Isa. 66. 2. Sixthly , An Understanding well enlightened , is of admirable use also , both as to the matter and manner of Prayer . He that hath his understanding well exercised , to discern between good and evil , and in it placed a sence , either of the misery of man , or the mercy of God ; that soul hath no need of the Writings of other men , to teach him by Forms of Prayer : For as he that feels the pain , needs not to be learned to cry , Oh! Even so he that hath his Understanding opened by the Spirit , needs not so to be taught of other mens prayers , as that he cannot pray without them : the present sence , feeling , and pressure that lyeth upon his spirit , provokes him to groan out his requests unto the Lord. When David had the pains of hell catching hold on him , and the sorrows of hell compassing him about , he needed not a Bishop in a Surplice , to learn him to say , O Lord I beseech thee deliver my soul , Psal. 116. 3 , 4. Or to look into a Book , to teach him in a Form to pour out his heart before God. It is the nature of the heart of sick men , in their pain and sickness , to vent it self for ease , by dolorous groans and complaints to them that stand by . Thus it was with David , in Psal. 38. to the 12. vers . And thus , Blessed be the Lord , it is with them that are indued with the Grace of God. Seventhly , It is necessary that there be an enlightened Understanding , to the end that the soul be kept in a continuation of the duty of Prayer . The People of God are not ignorant how many wiles , tricks , and temptations the Devil hath to make a poor soul , who is truly willing to have the Lord Jesus Christ , and that upon Christ's terms too ; I say , to tempt that soul to be weary of seeking the face of God , and to think that God is not willing to have mercy on such a one as him . I , saith Satan , thou mayest pray indeed , but thou shalt not prevail . Thou seest thine heart is hard , cold , dull and dead , thou dost not pray with the Spirit , thou dost not pray in good earnest , thy thoughts are running after other things , when thou pretendest to pray to God. Away hypocrite , go no further , it is but in vain to strive any longer . Here now , if the soul be not well informed in its understanding , it will presently cry out , The Lord hath forsaken me , and my God hath forgotten me , Isa. 45. 27. Whereas the soul rightly informed and enlightned , saith , Well , I will seek the Lord , and wait ; I will not leave off , though the Lord keep silence , and speak not one word of comfort , Isa. 49. 14. He loved Jacob dearly , and yet he made him wrestle before he had the blessing , Gen. 32. 25 , 26 , 27. Seeming delayes in God are no tokens of his displeasure ; he may hide his face from his dearest Saints , Isa. 8. 17. He loves to keep his People praying , and to find them ever knocking at the gate of Heaven : It may be , sayes the soul , the Lord tries me , or he loves to hear me groan out my condition before him . The woman of Canaan would not take seeming denyals for real ones ; she knew the Lord was gracious , Luke 18. 1 , to 6. And the Lord will avenge his People , though he bear long with them . The Lord hath waited longer upon me , than I have waited on him ▪ And thus it was with David , I waited patiently , saith he : That is , It was long before the Lord answered me , though at the last he enclined his ear unto me , and heard my cry , Psal. 40. 1. And the most excellent remedy for this , is an understanding well informed and enlightened . Alas , how many poor souls are there in the world , that truly fear the Lord ; who , because they are not well informed in their understanding , are oft ready to give up all for lost , upon almost every trick and temptation of Satan ! The Lord pitty them , and help them to pray with the Spirit , and with the Understanding also . Much of mine own experience could I here discover ; when I have been in my fits of agonies of spirit , I have been strongly perswaded to leave off , and to seek the Lord no longer ; but being made to understand , what great sinners the Lord hath had mercy upon ; and how large his Promises were still to sinners ; and that it was not the whole , but the sick , not the righteous , but the sinner , not the full , but the empty , that he extended his Grace and Mercy unto . This made me , through the assistance of his holy Spirit , to cleave to him , to hang upon him , and yet to cry , though for the present he made no answer ; and the Lord help all his poor tempted and afflicted People to do the like , and to continue , though it be long , according to the saying of the Prophet , Hab. 2. 3. And to help them ( to that end ) to pray not by the inventions of men , and their stinted Forms , but with the Spirit , and with the Understanding also . And now to answer a Query or two , and so to pass on to the next thing . Query 1. But what would you have us poor creatures to do , that cannot tell how to pray ; the Lord knows , I know not either how to pray , or what to pray for ? Answer . Poor heart ! Thou canst not ( thou complainest ) pray . Canst thou see thy misery ? Hath God shewed thee that thou art by nature under the Curse of his Law ? If so , do not mistake , I know thou dost groan , and that most bitterly . I am perswaded , thou canst scarcely be found doing any thing in thy calling , but Prayer breaks from thy heart , Rom. 8. 28. Have not thy groans gone up to Heaven from every corner of thy house ? I know 't is thus ; and so also , doth thine own sorrowful heart witness thy tears , thy forgetfulness of thy calling , & c ? Is not thy heart so full of desires after the things of another World , that many times thou dost even forget the things of this World ? Prethee reade this Scripture , Job 23. 12. Query 2. Yea , but when I go into secret , and intend to pour out my soul before God , I can scarce say any thing at all . Answer . Ah sweet soul ! It is not thy words , that God so much regards , as that he will not mind thee , except thou comest before him with some eloquent Oration . His eye is on the brokenness of thine heart , and that it is , that makes the very bowels of the Lord run over , A broken and a contrite heart , O God , thou wilt not despise , Psal. 51. 17. 2. The stopping of thy words may arise from over much trouble in thy heart . David was so troubled sometimes , that he could not speak , Psal. 77. 3 , 4. But this may comfort all such sorrowful hearts as thou art , that though thou canst not through the anguish of thy spirit speak much , yet the holy Spirit stirs up in thine heart groans and sighs , so much the more vehement ; when the mouth is hindred , yet the Spirit is not . Moses , as aforesaid , made Heaven ring again with his Prayers , when ( that we read of ) not one word come out of his mouth . But. 3. If thou wouldst more fully express thy self before the Lord ; study , First , Thy filthy Estate . Secondly , Gods Promises . Thirdly , The Heart of Christ. Which thou mayest know or discern ; 1. By his condescention and bloodshed . 2. By the mercy he hath extended to great sinners formerly ; and plead thine own vileness by way of bemoaning , Christs blood by way of expostulation ; and in thy prayers , let the mercy that he hath extended to other great sinners , together with his rich promises of grace , be much upon thy heart . Yet let me counsel thee . 1. Take heed that thou content not thy self with words . 2. That thou do not think that God looks only at them neither . But. 3. However , whether thy words be few or many , let thine heart go with them ; And then shalt thou seek him , and find him , when thou shalt seek him with thy whole heart , Jer. 29. 13. Object . 1. But though you have seemed to speak against any other way of praying but by the Spirit , yet here you your self can give direction how to pray . Answ. We ought to prompt one another forward to Prayer , though we ought not to make for each other Forms of Prayer . To exhort to pray with Christian direction is one thing , and to make stinted Formes for the tying up of the Spirit of God to them , is another thing . The Apostle gives them no form to pray withal , yet directs to Prayer , Ephes. 6. 18. Rom. 15. 30 , 31 , 32. Let no man therefore conclude , that because we may with allowance give instructions and directions to pray ; that therefore it is lawful to make for each other Forms of Prayer . Object . 2. But if we do not use Forms of Prayer , how shall we teach our Children to pray ? Answ. My judgement is , that men go the wrong way to learn their Children to pray , in going about so soon to learn them any set company of words , as is the common use of poor creatures to do . For to me it seems to be a better way for people betimes to tell their Children what cursed creatures they are , and how they are under the wrath of God by reason of original and actual sin : also to tell them the nature of God's wrath , and the duration of the misery ; which if they conscientiously do , they would sooner learn their Children to pray than they do . The way that men learn to pray , it is by conviction for sin ; and this is the way to make our sweet babes do so too . But the other way , namely , to be busie in learning Children forms of prayer , before they know any thing else , it is the next way to make them cursed hypocrites , and to puff them up with pride . Learn therefore your Children to know their wretched state , and condition ; tell them of hell fire , and their sins , of damnation , and salvation : the way to escape the one , and to enjoy the other ( if you know it your selves ) and this will make tears run down your sweet babes eyes , and hearty groans flow from their hearts ; and then also you may tell them to whom they should pray , and through whom they should pray ; you may tell them also of Gods promises , and his former grace extended to sinners , according to the word . Ah! poor sweet babes , the Lord open their eyes , and make them holy Christians . Saith David , Come ye Children , hearken unto me , and I will teach you the fear of the Lord , Psalm 34. 11. He doth not say , I will nuzle you up in a form of Prayer ; but , I will teach you the fear of the Lord ; Which is to see their sad states by nature , and to be instructed in the Truth of the Gospel , which doth through the Spirit beget Prayer in every one that in Truth learns it : And the more you learn them this , the more will their hearts run out to God in Prayer . God did never account Paul a praying man , until he was a convinced and converted man , Acts 9. 11. no more will it be with any else . Object . 3. But we find that the Disciples desired that Christ would teach them to pray , as John also taught his Disciples ; and , that thereupon he taught them that form , called the Lord's Prayer . Answ. First , To be taught by Christ , is that which not only they , but we desire ; and seeing he is not here in his person to teach us , the Lord teach us by his Word and Spirit ; for the Spirit is it which he hath said he would send to supply in his room when he went away , as it is , John 14. 16. and 16. 7. Secondly , As to that called a Form , I cannot think that Christ intended it as a stinted Form of Prayer . First , Because he himself layeth it down diversly , as is to be seen , if you compare Matth. 6. with Luke 11. Whereas , if he intended it as a set-form , it must not have been so laid down : for a set-form is so many words and no more . Secondly , VVe do not find that the Apostles did ever observe it as such , neither did they admonish others so to do : Search all their Epistles : Yet surely they , both for knowledge to discern , and faithfulness to practise , were as eminent as any He ever since in the World which would impose it . But in a word ; Christ by those words , Our Father , &c. doth instruct his People what Rules they should observe in their Prayers to God. 1. That they should pray in Faith. 2. To God in the Heavens . 3. For such things as are according to his Will , &c. Pray thus ; or , after this manner . Object . 4. But Christ bids , Pray for the Spirit : This implieth , that men without the Spirit , may notwithstanding pray , and be heard : See Luke 11. 9 , 10 , 11 , 12 , 13. Answ. 1. The speech of Christ there is directed to his own , vers . 1. 2. Christ his telling of them , that God would give his holy Spirit to them that ask him , is to be understood of giving more of the holy Spirit ; For still they are the Disciples spoken to , which had a measure of the Spirit already ; for he saith , When ye pray , say , Our Father , ver . 2. I say unto you , vers . 8. And , I say unto you , vers . 9. If ye then , being evil , know how to give good things to your children , how much more shall your heavenly Father give the holy Spirit to them that ask him ? Christians ought to pray for the Spirit , that is , for more of it , though God hath endued them with it already . Quest. Then would you have none pray , but those that know they are the Disciples of Christ ? Answ. Yes . 1. Let every soul that would be saved , pour out it self to God , although it cannot , through temptation , conclude it self a Child of God. And , 2. I know if the Grace of God be in thee , it will be as natural to thee to groan out thy condition , as it is for a sucking Childe to cry for the breast . Prayer is one of the first things that discovereth a man to be a Christian , Acts 9. 12. But yet if it be right , it is such Prayer as followeth . First , To desire God in Christ , for Himself , for his Holiness , Love , Wisdom and Glory . For right Prayer , as it runs onely to God through Christ , so it centers in him ▪ and in him alone ; Whom have I in Heaven but thee ? and there is none in Earth that I desire ( long for , or seek after ) besides thee , Psal. 73. 25. Secondly , That the soul might enjoy continual Communion with him , both here and hereafter . I shall be satisfied , when I awake , with thine Image , or in thy likeness , Psal. 17. 15. For in thee we groan earnestly , &c. 2 Cor. 5. 2. Thirdly , Right Prayer is accompanied with a continual labour after that which is prayed for . My soul waiteth for the Lord , more than they that watch for the morning , Psal. 130. 6. I will arise now , and seek him whom my soul loveth , Cant. 3. 2. For mark , I beseech you , there is two things that provoke to Prayer : One is , a detestation to sin , and the things of this life ; The other is , a longing desire after Communion with God , in an holy and undefiled state and inheritance . Compare but this one thing with most of the Prayers that are made by men , and you shall finde them but mock-prayers , and the breathings of an abominable spirit ; for even the most of men , either not pray at all , or else only endeavour to mock God and the world by so doing : for , do but compare their prayer , and the course of their lives together , and you may easily see that the thing included in their prayer is the least looked after by their lives . Oh sad Hypocrites ! Thus have I briefly shewed you , 1. VVhat Prayer is . 2. What it is to pray with the Spirit . 3. VVhat it is to pray with the Spirit , and with the Understanding also . I shall now speak a word or two of Application , and so conclude , with , 1. A word of Information . 2. A word of Encouragement . 3. A word of Rebuke . USE I. A Word of Information . For the first , to inform you , That as Prayer is the duty of every one of the Children of God , and carried on by the Spirit of Christ in the soul : So every one that doth but offer to take upon him to pray to the Lord , had need be very wary , and go about that work especially , with the Dread of God , as well as with hopes of the Mercy of God through Jesus Christ. Prayer is an Ordinance of God , in which a man draws very near to God ; and therefore it calleth for so much the more of the assistance of the Grace of God , to help a soul to pray , as becomes one that is in the presence of him . It is a shame for a man to behave himself irreverently before a King but a sin to do so before God. And a a King ( if wise ) is not pleased with an Oration made up with unseemly words and gestures ; So God takes no pleasure in the sacrifice of fools , Eccles. 5. 1 , 4. It is not long discourses , nor eloquent tongues , that are the things which are pleasing in the ears of the Lord ; but a humble , broken and contrite heart , ( Psal. 51. 17. Isa. 57. 15. ) that is sweet in the nostrils of the heavenly Majesty . Therefore for information , know , that there are these Five Things that are obstructions to Prayer , and even make void the requests of the creature . First . When men regard iniquity in their hearts , at the time of their Prayers before God. If I regard iniquity in my heart , the Lord will not hear my Prayer , Psal. 66. 18. For the preventing of temptation , that by the misunderstanding of this , may seize thy heart ; when there is a secret love to that very thing , which thou with thy dissembling lips dost ask for strength against . For this is the wickedness of man's heart , that it will even love , and hold fast that , which with the mouth it prayeth against ; and of this sort are they , that honour God with their mouth , but their heart is far from him , Ezek. 33. 31. O how ugly would it be in our eyes , if we should see a beggar ask an alms , with intention to throw it to the dogs ! Or , that should say with one breath , Pray you bestow this upon me ; and with the next , I beseech you give it me not . And yet thus it is with these kind of persons ; with their mouth they say , Thy Will be done ; and with their hearts nothing less . With their mouth say ▪ Hallowed be thy Name ; and with their hearts and lives , they delight to dishonour him all the day long . These be the prayers that become sin , Psal. 109. 7. and though they put them up often , yet the Lord will never answer them , 2 Sam. 22. 42. Secondly . When men pray for a shew to be heard , and thought some body in Religion , and the like . These prayers also fall far short of God's approbation , and are never like to be answered , in reference unto eternal life . There are two sorts of men that pray to this end . 1. Your Trencher-Chaplains , that thrust themselves into great mens Families , pretending the Worship of God , when in truth the great business is their own Bellies : which were notably painted out by Ahab's Prophets , 1 King. 18. 19. and also Nebuchadnezzars wise men , Dan. 2. who though they pretended great devotion , yet their lusts and their bellies were the great things aimed at by them in all their pieces of devotion . 2. Them also that seek repute and applause for their eloquent terms , and seek more to tickle the ears and heads of their hearers , than any thing else . These be they that pray to be heard and seen of men , and have all their reward already , Mat. 6. 5. These persons are discovered thus . 1. They eye only their Auditory in their expressions . 2. They look for Commendations when they have done . 3. Their hearts either rise or fall according to their praise or enlargement . 4. The length of their Prayer pleaseth them ; and that it might be long , they will vainly repeat things over and over , Matth. 6. 7. They study for enlargements , but look not from what heart they come . They look for returns , but it is the windy applause o● men ; and therefore they love not to be in a chamber , but among company and if at any time conscience thrust them into their closet , yet hypocris● will cause them to be heard in the streets ; and when their mouthes have done going , their prayers are ended ; for they wait not to hearken what the Lord will say , Psal. 85. 8. Thirdly . A third sort of prayer that will not be accepted of God , it is , When either they pray for wrong things ; or , if for right things , yet , that the thing prayed for , might be spent upon their lusts , and laid out to wrong ends : Some have not , because they ask not , saith James ; and others ask and have not , because they ask amiss , that they may consume it upon their lusts , James 4. 2 , 3 , 4. Ends contrary to God's Will , is a great Argument with God to frustrate the Petitions presented before him . Hence it is , that so many pray for this and that , and yet receive it not ; God answereth them onely with silence , they have their words for their labour , and that is all . Object . But God heareth some persons , though their hearts be not right with him , as he did Israel , in giving Quails , Psal. 106. 14. though they spent them upon their lusts . Answer . If he doth , it is in Judgment , not in Mercy : He gave them their desire indeed , but they had better have been without it , for he sent leanness into their souls , Psal. 106. 15. Wo be to that man that God answereth thus . Fourthly . Another sort of prayers there are that are not answered , and those are such as are made by men , and presented to God in their own persons only , without their appearing in the Lord Jesus . For , though God hath appointed Prayer , and promised to hear the Prayer of the creature , yet not the prayer of any creature that comes not in Christ. If you ask any thing in My Name , &c. John 14. 13. And , Whether ye eat or drink , or whatsoever ye do , do all in the Name of the Lord Jesus Christ , Col. 3. 17. If you ask any thing in my Name , I will do it , Joh. 14. 14. Though you be never so devout , zealous , earnest and constant in prayer , yet , it is in Christ only that you must be heard and accepted . But alas , the most of men know not what it is to come to him in the Name of the Lord Jesus , which is the reason they either ●ive wicked , pray wicked , and also ●ie wicked . Or else , 2. That they attain to nothing else but what a meer natural man may at●ain unto , as to be exact in word and ●eed betwixt man and man , and only with the righteousness of the Law , to ●ppear before God. Fifthly . The last thing that hindreth Prayer , is , The Form of it without the Power . It is an easie thing for men to be very hot for such things , as Forms of Prayer , as they are written in a Book , but yet they are altogether forgetful to enquire with themselves , whether they have the Spirit and Power of Prayer . These men they are like a painted man , and their Prayers are like a false voice ; they in person appear as Hypocrites , and their Prayers are an Abomination , Prov. 28. 9. VVhen they say they have been pouring out their souls to God , he saith , they have been howling like dogs , Hos. 7. 14. VVhen therefore thou intendest , or art minded to pray to the Lord of Heaven and Earth , consider these following Particulars . 1. Consider seriously what thou wantest ; do not as many , who in thei● words onely beat the air , and ask fo● such things as indeed they do not de sire , nor see that they stand in need thereof . 2. When thou seest what thou wantest , keep to that , and take heed thou pray sensibly . Object . But I have a sence of nothing ; Then , by your Argument , I must not pray at all . Answer . First , If thou findest thy self sensless in some sad measure , yet thou canst not complain of that senslesness , but by being sensible . There is a sense of senslesness , according to thy sense then , that thou hast of the need of any thing , so pray , ( Luke 8. 9. ) and if thou art sensible of thy senslesness , pray the Lord to make thee sensible of what-ever thou findest thine heart sensless of . This was the usual practice of the holy men of God ; Lord make me to know mine end , saith David , Psal. 39. 4. Lord , open to us this Parable , said the Disciples , Luke 8. 9. And to this is annexed the Promise , Call upon me , and I will hear thee , and shew thee great and mighty things that thou knowest not , Jer. 33. 3. that thou art not sensible of . But , Secondly , Take heed that thine heart go to God as well as thy mouth ; let not thy mouth go any further than thou strivest to draw thine heart along with it . David would lift his heart and soul to the Lord , and good reason : for so far as a man's mouth goeth along without his heart , so far it is but lip-labour only ; and though God calleth for , and accepteth the calves of the lips , yet the lips , without the heart , argueth not only senslesness , but our being without sense of our senslesness ; and therefore if thou hast a mind to enlarge in Prayer before God , see that it be with thy heart . Thirdly , Take heed of affecting expressions , and so to please thy self with the use of them , that thou forget not the Life of Prayer . I shall conclude this Use with a Caution or two . First , Take heed thou do not throw off Prayer , through sudden perswasions that thou hast not the Spirit , neither prayest thereby . It is the great work of the Devil to do his best , or rather worst , against the best prayers . He will flatter your false dissembling hypocrites , and feed them with a thousand fancies of well-doing , when their very duties of Prayer , and all other , stink in the nostrils of God ; When he standeth at a poor Joshua's hand to resist him , ( Isa. 66. 5. Zech. 3. 1. ) that is , to perswade him , that neither his person nor performances are accepted of God. Take heed therefore of such false conclusions and groundless discouragements ; And though such perswasions do come in upon thy spirit , be so far from being discouraged by them , that thou use them to put thee upon further sincerity and restlesness of spirit in thy approaching to God. Secondly As such sudden temptations should not stop thee from Prayer and pouring out thy soul to God ; so neither should thine own hearts corruption hinder thee . It may be thou mayest find in thee all those things before-mentioned , and that they will be endeavouring to put forth themselves in thy praying to him : thy business then is to judge them , to pray against them , and to lay thy self so much the more at the foot of God , in a sence of thy own viseness , and rather make an argument from thy vileness and corruption of heart , to plead with God for justifying and sanctifying grace , than an argument of discouragement and dispair . David went this way ; O Lord , saith he , pardon mine iniquity , for it is great , Psal. 25. USE II. A Word of Encouragement . Secondly , To speak a word by way of Encouragement ( to the poor tempted and cast-down soul ) to pray to God through Christ. Though all Prayer that is accepted of God in reference to eternal life must be in the Spirit , for that onely maketh intercession for us according to the Will of God , Rom. 8. 27. Yet , because many poor souls may have the holy Spirit working on them , and stirring of them to groan unto the Lord for mercy , though through unbelief they do not , nor for the present cannot believe that they are the People of God , such as he delights in ; yet forasmuch as the truth of Grace may be in them , therefore I shall , to encourage them , lay down further these few particulars . 1. That Scripture in Luke 11. 8. is very encouraging to any poor soul that doth hunger after Christ Jesus . In the 5th , 6th , and 7th verses , he speaketh a parable of a man that went to his friend to borrow three loaves , who , because he was in bed , denied him , yet for his importunity-sake he did arise and give him ; clearly signifying , that though poor souls through the weakness of their faith cannot see that they are the friends of God , yet they should never leave asking , seeking , and knocking at God's door for mercy , Mat. 7. 7 , 8. Mark , saith Christ , I say unto you , Although he will not arise and give him , because he is his friend , yet because of his importunity ( or restless desires ) he will arise and give him as many as he needeth . Poor heart ! thou cryest out that God will not regard thee , thou dosnot find that thou art a friend to him but rather an enemy in thine heart by wicked works , Col. 1. 21. and thou ar● as though thou didst hear the Lord saying to thee , Trouble me not , I cannot give unto thee ; as he in the parable ; Yet I say , continue knocking , crying , moaning and bewailing thy self : I tell thee , though he will not arise and give thee , because thou art his friend ; yet because of thy importunity he will arise and give thee as many as thou needest . The same in effect you have discovered , Luke 18. in the parable of the unjust Judge , and the poor Widow ; her importunity prevailed with him . And verily , mine own experience tells me , that there is nothing that doth more prevail with God , than importunity . Is it not so with you in respect of your beggars that come to your door ? though you have no heart to give them any thing at their first asking , yet , if they follow you , bemoaning themselves , and will take no nay without an alms , you will give them ; for their continual begging overcometh you . Are there bowels in you that are wicked , and will they be wrought upon by an importuning beggar ? Go thou and do the like , Luke 11. 11. It is a prevailing motive , and that by good experience ; He will arise and give thee as many as thou needest . 2. Another Encouragement for a poor trembling convinced soul , is , To consider the place , throne , or seat , on which the great God hath placed himself to hear the petitions and prayers of poor creatures ; and that is a Throne of Grace , Heb. 4. 16. The Mercy-Seat , Exod. 25. 22. Which signifieth , that in the dayes of the Gospel God hath taken up his Seat , his abiding-place , in mercy and forgiveness ; and from thence he doth intend to hear the sinner , and to commune with him , as he saith , Exod. 25. 22. ( speaking before of the Mercy-Seat ) And there will I meet with thee . Mark ; It is upon the Mercy-Seat ; There will I meet with thee , and there will I commune with thee , from above the Mercy-seat . Poor souls ! they are very apt to entertain strange thoughts of God , and his carriage towards them , and suddenly to conclude , that God will have no regard unto them ; when yet he is upon the Mercy-Seat , and hath taken up his place on purpose there , to the end he may hear and regard the prayers of poor creatures . If he had said , I will commune with thee from my Throne of Judgement ; then indeed you might have trembled and fled from the face of the great and glorious Majesty . But when he saith , he will hear and commune with souls upon the Throne of Grace , or from the Mercy-Seat ; this should encourage thee , and cause thee to hope , nay to come boldly to the Throne of Grace , that thou mayest obtain mercy , and find Grace to help in time of need , Heb. 4. 16. 3. There is yet another Encouragement to continue in Prayer with God , and that is this . As there is a Mercy-Seat , from whence God is willing to commune with poor sinners ; so there is also by this Mercy-seat , Jesus Christ who continually besprinkleth it with his blood . Hence it is called , The Blood of sprinkling , Heb. 12. 14. When the High Priest under the Law was to go into the Holiest , where the Mercy-seat was , he might not go in without blood , Heb. 9. 7. Qu. Why so ? Answ. Because , though God was upon the Mercy-Seat , yet he was perfectly just as well as merciful . The Blood was to stop Justice from running out upon the persons concerned in the Intercession of the High Priest , as in Levit. 16. 13 , 14 , 15 , 16. To signifie , that all thine unworthiness that thou fearest , should not hinder thee from coming to God in Christ , for mercy . ☞ Thou cryest out , that thou art vile , and therefore God will not regard thy Prayers . 'T is true , if thou delight in thy vileness , and come to God out of a meer pretence . But if from a sence of thy vileness thou dost pour out thy heart to God , desiring to be saved from the guilt , and cleansed from the filth , with all thy heart ; fear not , thy vileness will not cause the Lord to stop his ear from hearing of thee . The value of the blood of Christ which is sprinkled upon the Mercy-seat , stops the course of Justice , and opens a flood-gate for the mercy of the Lord to be extended unto thee . Thou hast therefore , as aforesaid , boldness to enter into the Holiest , by the Blood of Jesus , that hath made a new and living way for thee , thou shalt not dye , Heb. 10. 19 , 20. Besides , Jesus is there , not only to sprinkle the Mercy-seat with his blood ; but he speaks , and his blood speaks ; he hath audience , and his blood hath audience ; Insomuch , that God saith , when he doth but see the blood , he will pass over you , and the plague shall not be upon you , &c. Exod. 12. 13. I shall not detain you any longer . Be sober and humble ; Go to the Father in the name of the Son , and tell him your case , in the assistance of the Spirit , and you will then feel the benefit of praying with the Spirit , and with Understanding also . USE III. A Word of reproof . This speaks sadly to you who never pray at all . I will pray , saith the Apostle , and so saith the heart of them that are Christians . Thou then art not a Christian that art not a praying person . The promise is , That every one that is righteous shall pray , Psal. 32. 6. Thou then art a wicked wretch that prayest not . Jacob got the name of Israel by wrestling with God , Gen. 32. And all his Children bare that name with him , Gal. 6. But the People that forget prayer , that call not on the name of the Lord , they have prayer made for them , but it is such as this , Pour out thy fury upon the heathen , O Lord , and upon the people that call not upon thy name , Jer. 10. 25. How likest thou this , O thou that art so far off from pouring out thine heart before God , that thou goest to bed like a dog , and risest like an hog , or a sot , and forgettest to call upon God ? What wilt thou do when thou shalt be damned in Hell , because thou couldst not find in thine heart to ask for Heaven ? Who will grieve for thy sorrow , that didst not count mercy worth asking for ? I tell thee , the ravens , the dogs , &c. shall rise up in judgement against thee , for they will according to their kind , make signs , and a noise for something to refresh them when they want it ; but thou hast not the heart to ask for Heaven , though thou must eternally perish in Hell , if thou hast it not . 2. This rebukes you that make it your business to slight , mock at , and undervalue the Spirit , and praying by that . What will you do , when God shall come to reckon for these things ? You count it high Treason to speak but a word against the King. Nay , you tremble at the thoughts of it ; and yet in the mean time you will blaspheme the Spirit of the Lord. Is God indeed to be dallied with , and will the end be pleasant unto you ? Did God send his holy Spirit into the hearts of his People to that end , that you should taunt at it ? is this to serve God ? And doth this demonstrate the Reformation of your Church ? Nay , is it not the mark of implacable Reprobates ? O fearful ! can you not be content to be damned for your sins against the Law , but you must sin against the Holy Ghost ? Must the holy , harmless , and undefiled Spirit of Grace ; the nature of God , the promise of Christ , the comforter of his Children ; that without which , no man can do any service acceptable to the Father ; Must this , I say , be the burthen of your Song , to taunt , deride , and mock at ? If God sent Corah and his company headlong to hell , for speaking against Moses and Aaron , Numb . 16. do you that mock at the Spirit of Christ , think to escape unpunished ? Heb. 10. 29. Did you never reade what God did to Ananias and Saphira , for telling but one lye against it ? Acts 5. 1 , 2 , 3 , 4 , 5 , 6 , 7. Also to Simon Magus , for but undervaluing of it , Acts 8. 18 , 19 , 20 , 21. And will thy sin be a virtue , or go unrewarded with vengeance , that makest it thy business to rage against , and oppose its Office , Service , and Help , that it giveth unto the Children of God ? It is a fearful thing to do despite unto the Spirit of Grace : compare Mat. 12. 31. with Mark 3. 30. 3. As this is the doom of those who do openly blaspheme the holy Ghost , in a way of disdain and reproach to its office and service : So also it is sad for you , who resist this Spirit of Prayer , by a Form of man's inventing . A very juggle of the Devil , that the Traditions of men should be of better esteem , and more to be owned , than the Spirit of Prayer . What is this less than that accursed Abomination of Jeroboam , which kept many from going to Jerusalem , the place and way of God's Appointment to worship , 1 Kings 12. 26 , &c. And by that means brought such displeasure from God upon them , as to this day is not appeased ? One would think that God's Judgements of old upon the Hypocrites of that day , should make them that have heard of such things , take heed and fear to do so . Yet the Doctors of our day are so far from taking of warning by the punishment of others , that they do most desperately rush into the same transgression ( viz. ) To set up an Institution of man , neither commanded nor commended of God : and whosoever will not obey herein , they must be driven either out of the Land , or the World. Hath God required these things at you hands ? If he hath , shew us where . If not ( as I am sure he hath not ) Then what cursed presumption is it in any , Pope , Bishop , or other , to command that in the Worship of God which he hath not required ? Nay , further : It is not that part only of the Form , which is several Texts of Scripture , that we are commanded to say ; but even all must be confessed as the Divine Worship of God , notwithstanding those absurdities contained therein , which because they are at large discovered by others , I omit the rehearsal of them . Again , Though a man be willing to live never so peaceably ; yet because he cannot for Conscience sake own that , for one of the most eminent parts of God's Worship , which he never commanded : therefore must that man be looked upon as factious , seditious , erroneous , heretical ; a disparagement to the Church , a seducer of the people , and what not ? Lord , what will be the fruit of these things ! when for the Doctrine of God there is imposed ( that is more than taught ) the Traditions of men ? Thus is the Spirit of Prayer disowned , and the Form imposed ; the Spirit debased , and the Form extolled : they that pray with the Spirit , though never so humble and holy , counted Phanaticks ; and they that pray with the Form , though with that only , counted the Vertuous . And how will the favourites of such a practice , answer that Scripture , which commandeth , that the Church should turn away from such as have a Form of Goaliness , but deny the Power thereof ? 2 Tim. 3. 5. And if I should say , That men that do these things aforesaid , do advance a Form of Prayer of other mens making , above the Spirit of Prayer , it would not take long time to prove it . For , he that advanceth the Book of Common-Prayer , above the Spirit of Prayer , he doth advance a Form of mens making above it . But this do all those who banish , or desire to banish them that pray with the Spirit of Prayer , while they hug and imbrace them that pray by that Form onely , and that because they do it . Therefore they love and advance the Form of their own , or others inventing , before the Spirit of Prayer , which is God's special and gracious Appointment . If you desire the clearing of the Minor , look into the Goals in England , and into the Alehouses of the same : and I believe , you will find those that plead for the Spirit of Prayer in the Goal , and them that look after the Form of mens Inventions only , in the Alehouse . It is evident also , by the silencing of God's dear Ministers , though never so powerfully enabled by the Spirit of Prayer ; if they , in conscience , cannot admit of that Form of Common-Prayer . If this be not an exalting the Common-Prayer-Book above either praying by the Spirit , or preaching the Word , I have taken my mark amiss . It is not pleasant for me to dwell on this ; the Lord in mercy turn the hearts of the people to seek more after the Spirit of Prayer ; and in the strength of that , to pour out their souls before the Lord. Only let me say , It is a sad sign , that that , which is one of the most eminent parts of the pretended Worship of God , is Antichristian ; when it hath nothing but Tradition of men , and the strength of Persecution to uphold , or plead for it . The Conclusion . I shall conclude this Discourse with this Word of Advice to all Gods People . I. BElieve , that as sure as you are in the Way of God , you must meet with Temptations . II. The first day therefore that thou dost enter into Christ his Congregation , look for them . III. When they do come , beg of God to carry thee through them . IV. Be jealous of thine own heart , that it deceive thee not in thy Evidences for Heaven , nor in thy walking with God in this world . V. Take heed of the flatteries of false Brethren . VI. Keep in the Life and Power of Truth . VII . Look most at the things which are not seen . VIII . Take heed of little sins . IX . Keep the Promise warm upon thy heart . X. Renew thy acts of Faith in the Blood of Christ. XI . Consider the Work of thy Generation . XII . Count to run with the foremost therein . Grace be with thee . THE END . Notes, typically marginal, from the original text Notes for div A30158-e210 * See Mr. Fox his citation of the Mass , in the last Volumn of the Book of Martyrs . * See Mr. Fox's Acts and Monuments . Volumn 2. 
A30168	----	One thing is needful, or, Serious meditations upon the four last things, death, judgment [brace] and [brace] heaven, hell unto which is added Ebal and Gerizzim, or, The blessing and the curse : with prison meditations and a catalogue of all this author's books / by John Bunyan. Bunyan, John, 1628-1688. 1683 Approx. 113 KB of XML-encoded text transcribed from 45 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A30168 Wing B5555 ESTC R36059 15598934 ocm 15598934 104030 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A30168) Transcribed from: (Early English Books Online ; image set 104030) Images scanned from microfilm: (Early English books, 1641-1700 ; 1587:6) One thing is needful, or, Serious meditations upon the four last things, death, judgment [brace] and [brace] heaven, hell unto which is added Ebal and Gerizzim, or, The blessing and the curse : with prison meditations and a catalogue of all this author's books / by John Bunyan. Bunyan, John, 1628-1688. The third edition. [4], 46, 28, 10 p. Printed for Nath. Ponder ..., London : 1683. In verse. "A catalogue of Mr. John Bunyan's books": p. [3]-[4] Each part has caption title and separate paging. Reproduction of original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng 2005-02 TCP Assigned for keying and markup 2005-05 SPi Global Keyed and coded from ProQuest page images 2005-06 Andrew Kuster Sampled and proofread 2005-06 Andrew Kuster Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion One THING is Needful : OR , Serious Meditations UPON THE Four Last THINGS , DEATH , And JUDGMENT , HEAVEN And HELL . Unto which is added , Ebal and Gerizzim ; OR , The Blessing and the Curse : WITH Prison Meditations . And a Catalogue of all this Author's Books . The Third Edition . By JOHN BUNYAN . LONDON , Printed for Nath. Ponder , at the Peacock in the Poultry , 1683. ADVERTISEMENT . THIS Author having Publish'd many Books , which have gone off very well : There are certain Ballad-sellers about Newgate , and on London-Bridge , who have put the two first Letters of this Author's Name , and his Effigies to their Rhimes and Ridiculous Books , suggesting to the World as if they were his : Now know , that this Author publisheth his Name at large to all his Books ; and what you shall see otherwise he disowns . A CATALOGUE of Mr. John Bunyan's BOOKS . 1. GRace Abounding , or the Author's Conversion . 2. Greatness of the Soul , with the unspeakableness of its Loss . 3. Sighs from Hell , or the Groans of a damned Soul. 4. Instructions for the Ignorant . 5. Come and welcome to Jesus Christ. 6. Water of Life proceeding out of the Throne of God. 7. Publican and Pharisee at Prayer . 8. I will Pray with the Spirit , and with the Understanding also . 9. Law and Grace , or the Nature of the two Covenants . 10. The Barren Fig-tree . 11. The strait Gate . 12. Christian Behaviour . 13. A holy Life the Duty of Christians . 14. Country Rhimes for Children , upon seventy four things . 15. The Fear of God. 16. Saved by Grace . 17. Election and Reprobation . 18. A Map of Salvation and Damnation . 19. Good News for the Vilest of Men , or a help for despairing Souls . 20. Light for them that fit in Darkness . 21. Justification by Jesus Christ ; against Doctor Fowler 's , &c. 22. Confession of Faith and Reason of Practice in Worship . 23. Difference in Judgment about Water Baptism , no bar to Communion . 24. Peaceable Principles and True. 25. Some Gospel Truths opened . 26. A Vindication of that . 27. First Day the Christian Sabbath . 28. The House of God. 29. Advice to Sufferers . 30. The Advocateship of Jesus Christ. 31. Temple Types , and Service and Building explained . 32. Holy City . 33. Holy War. 34. Pilgrims Progress , the first Part , with Cuts . 35. Pilgrims Progress , the second Part , with Cuts . 36. Life and Death of Mr. Badman , with Cuts . 37. Four last things , Death , Judgment , Heaven and Hell , Ebal and Gerizzim , with Prison Meditations . 38. Resurrection from the Dead , and Eternal Judgment . AN INTRODUCTION TO THE Ensuing Discourse . I. THese Lines I at this time present To all that will them heed ; Wherein I shew to what intent God saith , Convert with speed . II. For these Four Things come on apace , Which we should know full well , Both Death and Judgment , and , in place , Next to them , Heav'n and Hell. III. For doubtless , Man was never born For this Life , and no moe : No , in the Resurrection Morn They must have Weal or Woe . IV. Can any think , that God should take That pains , to form a Man So like himself , only to make Him here a moment stand ? V. Or that he should make such ado , By Justice , and by Grace ; By Prophets and Apostles too , That Men might see his Face . VI. Or that the Promise he hath made , Also the Threatnings great , Should in a moment end and fade ; O! No this is a Cheat. VII . Besides , who is so mad ( or worse ) To think that Christ should come From Glory , to be made a Curse , And that in Sinners room . VIII . If nothing should by us be had , When we are gone from hence ; But Vanities while here , O mad And foolish Confidence ! IX . Again , Shall God who is the Truth , Say , There is Heaven and Hell ; And shall men play that Trick of Youth , To say , But who can tell ? X. Shall he that keeps his Promise sure In things both low and small , Yet break it like a Man impure , In Matters great'st of all ? XI . Oh let all tremble at that thought , That puts on God the lye , That saith Men shall turn into nought , When they be sick and dye . XII . Alas , Death is but as the Door , Through which all men do pass , To that which they for evermore Shall have by Wrath or Grace . XIII . Let all therefore that read my Lines , Apply them to the Heart , Yea , let them read , and turn betimes , And get the better part . XIV . Mind therefore what I treat on here ; Yea , mind and weigh it well ; 'T is Death and Judgment , and a clear Discourse of Heaven and Hell. Of Death . 1. DEath , as a King Rampant and stout , The World he dare ingage ; He Conquers all , yea and doth rout The great , strong , wise , and sage . 2. No King so great , nor Prince so strong , But Death can make to yield , Yea , bind and lay them all along , And make them quit the Field . 3. Where are the Victors of the World , With all their men of might ? Those that together Kingdoms hurl'd , By Death are put to flight . 4. How feeble is the strongest hand , When Death begins to gripe ? The Giant now leaves off to stand , Much less withstand and fight . 5. The man that hath a Lions face , Must here give place and bend , Yea , though his Bones were bars of brass , 'T is vain here to contend . 6. Submit he must to feeble ones , To Worms who will enclose His skin and flesh , sinews and bones , And will thereof dispose 7. Among themselves , as Merchants do The prizes they have got ; Or as the Souldiers give unto Each man the share and lot , 8. Which they by dint of Sword have won , From their most daring foe ; While he lyes by as still as stone , Not knowing what they do . 9. Beauty Death turns to rottenness , And Youth to wrinckled Face ; The Witty he brings to distress , And Wantons to disgrace . 10. The wild he tames , and spoils the mirth Of all that wanton are , He takes the worldling from his worth , And poor man from his Care. 11. Death favours none , he lays at all , Of all sorts and degree ; Both Old and Young , both great and small , Rich , Poor , and bound , and free . 12. No fawning Words will flatter him , Nor Threatnings make him start ; He favours none for worth or kin , All must taste of his Dart. 13. What shall I say , the Graves declare That Death shall Conquer all ; There lye the skuls , dust , bones , and there The Mighty daily fall . 14. The very looks of Death are grim And gastly to behold ; Yea , though but in a Dead-mans-skin , When he is gone and cold . 15. How fraid are some of dead-mens beds , And others of their bones ; They neither care to see their Heads , Nor yet to hear their Groans . 16. Now all these things are but the shade And badges of his Coat ; The Glass that runs , the Sythe and Spade , Though weapons more remote . 17. Yet such as make poor mortals shrink And fear , when they are told , These things are signs that they must drink With death , O then how cold 18. It strikes them to the heart ! how do They study it to shun ! Indeed who can bear up ? and who Can from these shakings run ? 19. But how much more then when he comes To graffle with thy Heart ; To bind with Thread thy Toes and Thumbs , And fetch thee in his Cart. 20. Then will he cut thy silver Cord , And break thy Golden Bowl , Yea , break that Pitcher which the Lord Made Cabin for thy Soul. 21. Thine Eyes that now are quick of sight , Shall then no way espy , How to escape this doleful plight , For Death will make thee dye . 22. Those Legs that now can nimbly run , Shall then with faintness fail To take one step Death's Dart to shun , When he doth thee assail . 23. That Tongue that now can boast and brag , Shall then by Death be ty'd So fast , as not to speak or wag , Though Death lyes by thy side . 24. Thou that did'st once encline thine Ear Unto the Song and Tale , Shall only now Death's Message hear , While he with Face most pale , 25. Doth reason with thee how thy days Hath hitherto been spent ; And what have been thy deeds and ways , Since God thee time hath lent . 26. Then will he so begin to tear Thy Body from thy Soul , And both from Life , if now thy Care Be not on Grace to roll . 27. Death puts on things another face Than we in health do see : Sin , Satan , Hell , Death , Life , and Grace Now great and weighty be . 28. Yea , now the Sick-man's Eye is set Upon a World to come : He also knows too without let , That there must be his Home . 29. Either in Joy , in Bliss , and Light , Or Sorrow , Woe , and Grief ; Either with Christ and Saints in white , Or Fiends without Relief . 30. But oh the sad estate , that then They will be in that dye Both void of Grace and Life ; poor men How will they fear and cry , 31. Ha! Live I may not , though I would For Life give more than all ; And dye I dare not , though I should The World gain by my fall . 32. No , here he must no longer stay , He feels his Life run out , His Night is come , also the day That makes him fear and doubt . 33. He feels his very Vitals dye , All waxeth pale and wan ; Nay worse he fears , to misery He shortly must be gone . 34. Death doth already strike his Heart , With his most fearful sting Of Guilt , which makes his Conscience start And quake at every thing . 35. Yea , as his body doth decay By a contagious grief , So his poor Soul doth faint away Without hope or relief . 36. Thus while the man is in this scare , Death doth still at him lay ; Live , dye , sink , swim , fall foul or fair , Death still holds on his way . 37. Still pulling of him from his place Full sore against his Mind ; Death like a Sprite stares in his face , And doth with links him bind , 38. And carries him into his den , In darkness there to lye Among the swarms of wicked men In grief eternally . 39. For only he , that God doth fear , Will now be counted wise : Yea , he that feareth him , while here , He only wins the Prize . 40. 'T is he that shall by Angels be Attended to that bliss , That Angels have , for he , O he ! Of glory shall not miss . 41. Those weapons and those instruments Of death , that others fright ; Those dreadful fears and discontents That brings on some that night ; 42. That never more shall have a day , Brings this man to that rest Which none can win but only they Whom God hath call'd , and blest 43. With the first fruits of saving grace , With faith , hope , love , and fear Him to offend ; this man his face In visions high and clear , 44. Shall in that light which no Eye can Approach unto , behold The rayes and beams of Glory , and Find there his Name inrol'd 45. Among those glittering Stars of light That Christ still holdeth fast In his right hand with all his might , Until that danger 's past , 46. That shakes the world , and most hath dropt Into grief and distress , O blessed then is he that 's wrapt In Christ his righteousness . 47. This is the man Death cannot kill ; For he hath put on arms ; Him Sin nor Satan hath not skill To hurt with all their charms , 48. An Helmet on his head doth stand , A Breast-plate on his Heart : A Shield also is in his Hand , That blunteth every Dart. 49. Truth girds him round the Reins , also His Sword is on his Thigh ; His Feet in Shooes of Peace do go The ways of Purity . 50. His Heart it groaneth to the Lord , Who hears him at his call , And doth him help and strength afford , Wherewith he conquers all . 51. Thus fortify'd he keeps the field While Death is gone and fled ; And then lies down upon his Shield Till Christ doth raise the dead . Of Judgment . 1. AS 't is appointed men should dye , So Judgment is the next , That meet them must assuredly ; For so saith holy Text. 2. Wherefore of Judgment I shall now Inform you , what I may ; That you may see what 't is , and how 'T will be with Men that Day . 3. This World it hath a time to stand , Which time , when ended , then Will issue Judgment out of hand Upon all sorts of Men. 4. The Judge we find , in Gods Record , The Son of Man , for he By God's appointment is made Lord , And Judge of all that be ; 5. Wherefore this Son of man shall come At last , to Count withal ; And unto them shall give just doom , Whether they stand or fall . 6. Behold ye now the Majesty And State that shall attend This Lord , this Judge , and Justice high , When he doth now descend . 7. He comes with Head as white as snow ; With Eyes like flames of fire ; In Justice clad from top to toe , Most glorious in attire . 8. His Face is fill'd with gravity , His Tongue is like a Sword ; His Presence aws both stout and high , The World shakes at his Word . 9. He comes in flaming fire , and With Angels clear and bright , Each with a Trumpet in his hand , Cloathed in shining white . 10. The Trump of God sounds in the Air , The dead do hear his Voice ; The living too , run here and there , Who made not him their Choice . 11. Thus to his place he doth repair , ( Appointed for his Throne ) Where he will sit to Judge , and where He 'l Count with every one . 12. Angels attending on his hand By thousands on a roe ; Yea , thousand thousands by him stand , And at his beck do go . 13. Thus being set , the Books do ope , In which all Crimes are writ , All Vertues too , of Faith and Hope , Of Love ; and every whit , 14. Of all that Man hath done or said , Or did intend to do ; Whether they fin'd , or were afraid Evil to come into . 15. Before this Bar each Sinner now In Person must appear , Under his Judgment there to bow With trembling , and with fear : 16. Within whose breast a witness then Will certainly arise , That to each Charge will say , Amen : While they seek and devise 17. To shun the Sentence which the Lord Against them then will read Out of the Books of God's Record , With Majesty and Dread . 18. But every Heart shall op'ned be Before this Judge most high ; Yea , every thought to Judgment he Will bring assuredly . 19. And every Word and Action too He there will manifest ; Yea , all that ever thou didst do , Or keep within thy Breast . 20. Shall then be seen and laid before The World that then will stand To see thy Judge open every sore , And all thy evils scan'd . 21. Weighing each sin and wickedness With so much equity , Proportioning of thy distress , And woful misery . 22. With so much justice , doing right , That thou thy self shalt say , My sins have brought me to this plight , I threw my self away 23. Into that gulf my sins have brought Me justly to possess , For which I blame not Christ , I wrought It out by wickedness . 24. But oh ! how willingly would these That thus in Judgment be , If that they might have help or ease , Unto the Mountains flee . 25. They would rejoyce if that they might But underneath them creep , To hide them from revenging Right , For fear of which they weep . 26. But all in vain , the Mountains then Will all be fled and gone ; No shelter will be found for Men , That now are left alone . 27. For succour they did not regard , When Christ by Grace did call To them , therefore they are not heard , No Mountains on them fall . 28. Before this Judge no one shall shroud Himself , under pretence Of Knowledge , which hath made him proud , Nor seeming Penitence . 29. No high Profession here can stand , Unless Sincerity Hath been therewith commixed , and Brought forth Simplicity . 30. No Mask nor Vizor here can hide The Heart that rotten is ; All Cloaks must now be laid aside , No Sinner must have bliss . 31. Though most approve of thee , and count Thee upright in thy Heart , Yea , though preferr'd and made surmount Most men to act thy part . 32. In treading where the godly trod , As to an outward shew ; Yet this holds still , the grace of God Takes hold on but a few , 33. So as to make them truly such , As then shall stand before This Judge with gladness ; this is much , Yet true for evermore . 34. The Tree of Life this Paradise Doth always beautify 'Cause of our health it is the rise And perpetuity . 35. Here stands the golden throne of Grace From out of which do run Those chrystal streams that make this place Far brighter than the Sun. 36. Here stands Mount Sion with her King , Jerusalem above , That holy and delightful thing , So beautify'd with love . 37. That as a Mother suckers those Which of her body be , So she far more , all such as close In with her Lord. And she 38. Her gates , her everlasting doors Will open wide unto Them all , with welcome , welcome , poor , Rich , bond , free , high and low , 39. Unto the Kingdom which our Lord Appointed hath for all That hath his Name and Word ador'd , Because he did them call 40. Unto that work , which also they Sincerely did fulfill , Not shunning always to obey His gracious holy will. 41. Besides this much doth beautify This goodly Paradise , That from all quarters constantly Whole thousands , as the price 42. Of precious Blood , do here arrive , As safe escaping all , Sin , Hell , and Satan did contrive To bring them into thrall . 43. Each telling his deliverance I' th' open face of Heaven ; Still calling to remembrance How fiercely they were driven 44. By deadly Foe , who did pursue As swift as Eagles fly ; Which if thou have not , down thou must , With those that then shall dye The second Death , and be accurst Of God. For certainly 45. The truth of Grace shall only here Without a blush be bold To stand , whilst other quake and fear , And dare not once behold . 46. That Heart that here was right for God Shall there be comforted ; But those that evil ways have trod , Shall then hang down the head , 47. As sore confounded with the guilt , That now upon them lies , Because they did delight in filth , And beastly vanities . 48. Or else because they did deceive VVith hypocritical Disguises their own Souls , and leave Or shun that best of all 49. Approved word of Righteousness They were invited to Embrace , therefore they no access Now to him have , but woe . 50. For every one must now receive According to their ways , They that unto the Lord did cleave The everlasting Joys . 51. Those that did dye in wickedness , To execution sent , There still to grapple with distress , VVhich nothing can prevent . 52. Of which two states I next shall write , VVherefore I pray give ear , And to them bend with all your might , Your Heart with filial fear . Of Heaven . 1. HEaven is a Place , also a State , It doth all things excell , No Man can fully it relate , Nor of its Glory tell . 2. God made it for his Residence To fit on as a Throne , Which shews to us the Excellence Whereby it may be known . 3. Doubtless the Fabrick that was built For this so great a King Must needs surprise thee , if thou wilt But duly mind the thing . 4. If all that build do build to suit The glory of their state , What Orator ( though most accute ) Can fully Heaven relate ? 5. If Palaces that Princes build [ Which yet are made of Clay ] Do so amaze , when much beheld Of Heaven , what shall we say ? 6. It is the high and holy place , No Moth can there annoy , Nor make to fade that goodly grace That Saints shall there enjoy . 7. Mansions for glory and for rest Do there prepared stand , Buildings eternal for the blest Are there provided , and 8. The glory and the comliness , By deepest thought none may With heart or mouth fully express , Nor can before that day . 9. These Heav'ns we see be as a scrole , Or garment folded up , Before they do together role , And we call'd in to sup 10. There with the King , the Bridegroom , and By him are led into His Palace-Chambers , there to stand With his Prospect to view , 11. And taste , and smell , and be inflam'd , And ravished to see The buildings he hath for us fram'd , How full of Heav'n they be . 12. It s state also is marvellous For beauty to behold , All goodness there is plenteous , And better far than Gold , 13. Adorn'd with grace and righteousness , While fragrant scents of love O're-flow with everlasting bliss All that do dwell above . 14. The Heav'nly Majesty , whose Face Doth far exceed the Sun , Will there cast forth its rays of Grace After this World is done . 15. Which rays and beams will so possess All things that there shall dwell , With so much glory , light , and bliss , That none can think or tell . 16. That Wisdom which doth order all Shall there be fully shown ; That Strength that bears the World there shall By every one be known . 17. That Holiness and Sanctity , Which doth all thought surpass , Shall there in present purity Out-shine the Chrystal Glass . 18. The Beauty and the Comliness Of this All-mighty shall Make amiable with lasting bliss Those he thereto shall call . 19. The presence of this God will be Eternal Life in all , And Health , and Gladness , while we see Thy Face , O Immortal ! 20. Here will the Lord make clear and plain How sweetly did agree His Attributes , when Christ was slain Our Saviour to be . 21. How Wisdom did find out the way , How Strength did make him stand , How Holiness did bear the sway , And answer just demand . 22. How all these Attributes did bend Themselves to work our Life Thorow the Christ , whom God did send To save us by his Might . 23. All this will sparkle in our Eye Within the Holy Place , And greatly raise our Melody , And flow our Hearts with Grace . 24. The largest thought that can arise Within the widest Heart Shall then be filled with surprise , And pleas'd in every part . 25. All Mysteries shall here be seen , And every knot unty'd ; Electing love that hid hath been , Shall shine on every side . 26. The God of Glory here will be The Life of every one , Whose goodly Attributes shall we Possess then as our own . 27. By Wisdom we all things shall know , By Light all things shall see , By Strength [ too ] all things we shall do , When we in Glory be . 28. The Holy Lamb of God also , Who for our sakes did dye , The holy ones of God shall know , And that most perfectly . 29. Those small and short discoveries , That we have of him here , Will there be seen with open eyes , In Visions full and clear . 30. Those many thousand acts of Grace , That here we feel and find , Shall there be read with open face Upon his heart most kind ; 31. There he will shew us how he was Our Prophet , Priest , and King And how he did maintain our cause , And us to Glory bring . 32. There we shall see how he was touch't With all our grief and pain , [ As in his Word , he hath avouch 't ] When we with him shall reign ; 33. He 'll shew us also how he did Maintain our Faith and Love , And why his Face sometimes he hid From us , who are his Dove : 34. These tempting times that here we have , We there shall see were good , Also that hidden strength he gave ; The purchase of his Blood. 35. That he should stand for us before His Father , thus we read , But then shall see , and shall adore Him for his gracious Deed. 36. Though we are vile , He without shame Before the Angels all , Layes out his strength , his worth , and Name , For us who are in thrall . 37. This is He who was mock'd and beat , Spit on , and crown'd with Thorns ; Who for us had a bloody Sweat , Whose Heart was broke with scorns . 38. 'T is he who stands so much our friend , As shortly we shall see , With open face , World without end , And in his Presence be . 39. That Head that once was Crown'd with Thorns , Shall now with Glory shine , That heart that broken was with Scorns , Shall flow with Life Divine . 40. That man that here met with disgrace , We there shall see so bright , That Angels can't behold his Face For its exceeding light . 41. What gladness will possess our heart , When we shall see these things ; What Light , and Life in every part , Will rise like lasting springs . 42. O blessed Face , and holy Grace , When shall we see this day , Lord fetch us to this goodly place We humbly do thee pray . 43. Next to this Lamb we shall behold All Saints both more and less , With whited Robes in Glory roul'd , 'Cause Him they did confess . 44. Each walking in his Righteousness With shining Crowns of Gold , Triumphing still in heav'nly bliss , Amazing to behold . 45. Each Person for his Majesty Doth represent a King ; Yea , Angel-like for Dignity , And Seraphims that sing . 46. Each motion of their mind , and so Each twinkling of their eye ; Each word they speak , and step they go , It is in purity . 47. Immortal are they every one , Wrapt up in health and light , Mortality from them is gone , Weakness is turn'd to might . 48. The Stars are not so clear as they , They equalize the Sun ; Their glory shines to perfect day , Which day will ne're be done . 49. No sorrow can them now annoy , Nor weakness , grief or pain , No faintness can abate their joy , They now in Life do Reign . 50. They shall not there , as here , be vext With Satan , Men , or Sin , Nor with their wicked hearts perplext , The heav'ns hath cop'd them in . 51. Thus as they shine in their estate , So too in their degree ; Which is most goodly to relate , And ravishing to see . 52. The Majesty whom they adore , Doth them in Wisdom place Upon the Thrones , and that before The Angels , to their grace . 53. The Saints of the Old Testament , Full right to their degree : Likewise the New , in excellent Magnificency be . 54. Each one his badg of Glory wears , According to his place , According as was his affairs Here , in the time of Grace . 55. Some on the right hand of the Lamb , Likewise some on the left , With robes and golden chains do stand Most grave , most sage , and deft . 56. The Martyr here is known from him Who peaceably did dye , Both by the place he sitteth in , And by his Dignity . 57. Each Father , Saint , and Prophet shall , According to his worth , Enjoy the honour of his Call , And plainly hold it forth . 58. Those bodies which sometimes were torn , And bones that broken were , For God's Word , he doth now adorn With health and glory fair . 59. Thus when in heavenly harmony , These blessed Saints appear , Adorn'd with grace and Majesty , What gladness will be there . 60. The light , and grace , and countenance , The least of these shall have , Will so with terror them advance , And make their face so grave , 61. That at them all the world will shake , When they lift up their head ; Princes and Kings will at them quake , And fall before them dead . 62. This shall we see , thus shall we be , O would the day were come , Lord Jesus take us up to thee , To this desired home . 63. Angels also , we shall behold , When we on high ascend , Each shining like to men of gold , And on the Lord attend . 64. These goodly creatures , full of grace Shall stand about the Throne , Each one with Lightning in his face , And shall to us be known . 65 ▪ These Cherubims with one accord , Shall cry continually , Ah , holy , holy , holy Lord , And heavenly Majesty . 66. These will us in their arms embrace , And welcome us to rest , And joy to see us clad with grace , And of the Heav'ns possest . 67. This we shall hear , this we shall see , While raptures take us up , When we with blessed Jesus be , And at his Table sup . 68. Oh shining Angels ! What must we With you lift up our Voice ? We must , and with you ever be , And with you must rejoyce . 69. Our Friends that lived godly here , Shall there be found again , The Wife , the Child , and Father dear , With others of our Train . 70. Each one down to the foot in white , Fill'd to the brim with grace ; Walking among the Saints in light , With glad and joyful face . 71. Those God did use , us to convert , We there with Joy shall meet , And joyntly shall with all our Heart , In Life each other greet . 72. A Crown to them we then shall be , A Glory and a Joy : And that before the Lord , when he The World comes to destroy . 73. This is the place , this is the State Of all that fear the Lord ; Which men nor Angels may relate With tongue , or pen , or word . 74. No night is here for to eclipse Its spangling rayes so bright , Nor doubt , nor fear to shut the lips Of those within this light . 75. The strings of Musick here are tun'd , For heavenly Harmony , And every Spirit here perfum'd With perfect Sanctity . 76. Here runs the Chrystal streams of Life , Quite thorow all our veins , And here by love we do unite With Glory's golden Chains . 77. Now that which sweetneth all will be The lasting of this state ; This heightens all we here or see To a transcendent rate . 78. For should the Saints enjoy all this , But for a certain time , Oh , how would they their mark then miss , And at this thing repine . 79. Yea , 't is not possible that they , Who then shall dwell on high , Should be content unless they may Dwell there eternally . 80. A thought of parting with this place , Would bitter all their sweet , And darkness put upon the Face Of all they there do meet . 80. But far from this , the Saints shall be , Their portion is the Lord , Whose face for ever they shall see , As saith the holy Word . 81. And that with everlasting peace , Joy , and felicity ; From this time forth , they shall encrease Unto Eternity . Of Hell , and the Estate of those that perish . 1. THus having shew'd you what I see Of Heaven , I now will tell You also , after search , what be The damned wights of Hell. 2. And oh that they who read my lines , Would ponder soberly , And lay to heart such things betimes , As touch Eternity . 3. The sleepy sinner little thinks What sorrows will abound Within him , when upon the brinks Of Tophet he is found . 4. Hell is beyond all thought a state So doubtful and forlorn ; So fearful , that none can relate The pangs that there are born . 5. God will exclude them utterly From his most blessed Face , And them involve in misery , In shame , and in disgrace . 6. God is the Fountain of all bliss , Of Life , of Light , and peace ; They then must needs be comfortless , Who are depriv'd of these . 7. Instead of Life , a living death Will there in all be found , Dyings will be in every breath , Thus sorrow will abound . 8. No light , but darkness here doth dwell , No peace , but horror strange : The fearful damning wights of Hell In all , will make this change . 9. To many things the damned's woe Is likened in the Word , And that because no one can shew The vengeance of the Lord. 10. Unto a dreadful burning Lake , All on a fiery flame , Hell is compared , for to make All understand the same . 11. A burning Lake , a Furnace hot , A burning Oven too Must be the portion , share , and lot Of those which evil sow . 12. This plainly shews the burning heat With which it will oppress All hearts , and will like burnings eat Their Souls with sore distress . 13. This burning Lake it is Gods wrath Incensed by the sin Of those who do reject his path , And wicked ways walk in . 14. Which wrath will so perplex all parts Of Body and of Soul , As if up to the very hearts In burnings they did roul . 15. Again , to shew the stinking state Of this so sad a Case , Like burning Brimstone God doth make The hidings of his Face . 16. And truly as the steam and smoak , And flames of Brimstone smell , To blind the Eyes , and Stomach choak , So are the pangs of Hell. 17. To see a Sea of Brimstone burn , Who would it not afright ? But they whom God to Hell doth turn Are in most woful plight . 18. This burning cannot quenched be , No , not with tears of blood , No mournful groans in misery Will here do any good . 19. O damned Men ! this is your fate , The day of Grace is done , Repentance now doth come too late , Mercy is fled and gone . 20. Your groans and cries they sooner should Have sounded in mine ears , If Grace you would have had , or would Have me regard your tears . 21. Me you offended with your sin , Instructions you did slight , Your sins against my Law hath bin , Justice shall have his right . 22. I gave my Son to do you good , I gave you space and time With him to close , which you withstood , And did with Hell combine . 23. Justice against you now is set , Which you cannot appease ; Eternal Justice doth you let From either life or ease . 24. Thus he that to this place doth come , May groan , and sigh , and weep ; But sin hath made that place his home , And there it will him keep . 25. Wherefore Hell in another place . Is call'd a Prison too , And all to shew the evil case , Of all sin doth undo . 26. Which Prison with its locks and bars , Of Gods lasting decree , Will hold them fast ; O how this mars All thought of being free . 27. Out at these brazen bars they may The Saints in glory see ; But this will not their grief allay , But to them torment be . 28. Thus they in this infernal Cave , Will now be holden fast From heav'nly freedom , though they crave , Of it they may not tast . 29. The Chains that darkness on them hangs , Still ratling in their Ears , Creates within them heavy pangs , And still augments their fears . 30. Thus hopeless of all remedy , They dyingly do sink Into the Jaws of misery , And Seas of sorrows drink . 31. For being cop'd on every side With helplesness and grief , Head-long into despair they slide Berest of all relief . 32. Therefore this Hell is call'd a Pit , Prepar'd for those that dye The second Death , a term most fit To shew their misery . 33. A Pit that 's bottomless is this , A Gulf of grief and wo ; A Dungeon which they cannot miss , That will themselves undo . 34. Thus without stay they always sink , Thus fainting still they fail , Despair they up like water drink , These Prisoners have no bail . 35. Here meets them now that worm that gnaws , And plucks their bowels out , The Pit too on them shuts her jaws ; This dreadful is no doubt . 36. This gastly worm is guilt for sin , Which on the Conscience feeds , With Vipers Teeth both sharp and keen , Whereat it sorely bleeds . 37. This worm is fed by memory , Which strictly brings to mind All things done in prosperity , As we in Scripture find . 38. No word , nor thought , nor act they did , But now is set in sight , Not one of them can now be hid , Memory gives them light . 39. On which the understanding still Will judge and sentence pass , This kills the mind , and wounds the will , Alas , alas , alas . 40. Oh , Conscience is the slaughter-shop , There hangs the Axe and Knife , 'T is there the worm makes all things hot , And wearies out the life . 41. Here then is execution done On Body and on Soul , For Conscience will be brib'd of none , But gives to all their doul . 42. This worm , 't is said , shall never dye , But in the belly be Of all that in the flames shall lye , O dreadful sight to see . 43. This worm now needs must in them live , For sin will still be there , And guilt , for God will not forgive , Nor Christ their burden bear . 44. But take from them all help and stay , And leave them to despair , Which seeds upon them night and day , This is the damned's share . 45. Now will confusion so possess These Monuments of Ire , And so confound them with distress , And trouble their desire , 46. That what to think , or what to do , Or where to lay their head , They know not ; 't is the damned's wo To live , and yet be dead . 47. These cast-aways would fain have life , But know they never shall , They would forget their dreadful plight , But that sticks fast'st of all . 48. God , Christ , & Heav'n , they know are best , Yet dare not on them think ; The Saints they know in joys do rest , While they their tears do drink . 49. They cry alas , but all in vain , They stick fast in the mire , They would be rid of present pain , Yet set themselves on fire . 50. Darkness is their perplexity , Yet do they hate the light , They always see their misery , Yet are themselves all night . 51. They are all dead , yet live they do , Yet neither live nor dye , They dye to weal , and live to wo , This is their misery . 52. Amidst all this so great a scare , That here I do relate , Another falleth to their share In this their sad estate . 53. The Legions of infernal Fiends Then with them needs must be , A just reward for all their pains , This they shall feel and see . 54. With yellings , howlings , shrikes , and cries , And other doleful noise , With trembling hearts , and failing eyes , These are their hellish joyes . 55. These Angels black they would obey , And serve with greedy mind , And take delight to go astray , That pleasure they might find , 56. Which pleasure now like poison turns Their joy to heaviness , Yea , like the gall of Asps it burns , And doth them sore oppress . 57. Now is the joy they lived in All turn'd to brinish tears , And resolute attempts to sin , Turn'd into hellish fears . 58. The floods run trickling down their face , Their hearts do prick and ake , While they lament their woful case , Their loins totter and shake . 59. O wetted cheeks , with-bleared eyes , How fully do you shew ! The pangs that in their bosom lyes , And grief they undergo ! 60. Their dolor in their bitterness , So greatly they bemoan , That Hell it self , this to express , Doth eccho with their groan . 61. Thus broiling on the burning grates , They now to wailing go , And say of those unhappy fates That did them thus undo , 62. Alas ! my grief , hard hap had I Those dolors here to find , A living Death , in Hell I lye , Involv'd with grief of mind . 63. I once was fair for light and grace , My days were long and good ; I lived in a blessed place Where was most heav'nly food . 64. But wretch I am , I slighted life , I chose in death to live ; Oh , for these days now if I might , Ten thousand Worlds would give . 65. What time had I to pray and read ! What time to hear the Word ! What means to help me at my need , Did God to me afford ! 66. Examples too of Piety I every day did see , But they abuse and slight did I , Oh , woe be unto me . 67. I now remember how my Friend Reproved me of Vice , And bid me mind my latter end , Both once , and twice , and thrice . 68. But oh , deluded man , I did My back upon him turn ; Eternal life I did not heed , For which I now do mourn . 69. Ah , golden time , I did thee spend In Sin and Idleness , Ah , health and wealth I did you lend To bring me to distress . 70. My Feet to evil I let run , And Tongue of folly talk ; My Eyes to vanity hath gone , Thus did I vainly walk . 71. I did as greatly toil , and strain My self with Sin to please , As if that everlasting gain Could have been found in these . 72. But nothing , nothing , have I found , But weeping and alas ; And sorrow which doth now surround Me , and augment my Cross. 73. Ah bleeding Conscience , how did I Thee check , when thou didst tell Me of my faults , for which I lye Dead , while I live in Hell. 74. I took thee for some peevish foe , When thou didst me accuse , Therefore I did thee buffet so , And counsel did refuse . 75. Thou often didst me tidings bring , How God did me dislike , Because I took delight in Sin , But I thy News did slight . 76. Ah Mind , why didst thou do those things That now do work my woe ! Ah , Will , why wast thou thus inclin'd Me ever to undo ! 77. My Senses , how were you beguil'd ! When you said sin was good ! It hath in all parts me defil'd , And drown'd me like a flood . 78. Ah , that I now a being have In sorrow and in pain ; Mother , would you had been my grave , But this I wish in vain . 79. Had I been made a Cockatrice , A Toad , or such like thing ; Yea , had I been made Snow or Ice , Then had I had no sin . 80. A Block , a Stock , a Stone , or Clot , Is happier than I ; For they know neither cold nor hot To live nor yet to dye . 81. I envy now the happiness Of those that are in light , I hate the very name of bliss , 'Cause I have there no right . 82. I grieve to see that others are In glory , life , and well Without all fear , or dread , or care , While I am wrackt in Hell. 83. Thus-will these Souls with watry eyes , And hacking of their Teeth , With wringing hands , and fearful cries , Expostulate their grief . 84. O set their teeth they will , and gnash , And gnaw for very pain , While as with Scorpions God doth lash Them for their Life so vain . 85. Again , still as they in this muse , Are feeding on the fire , To mind there comes yet other news , To scrue their Torments higher . 86. Which is the length of this estate , Where they at present lye , Which in a word I thus relate , 'T is to Eternity . 87. This thought now is so firmly fixt , In all that comes to mind , And also is so strongly mixt With wrath of every kind . 88. So that whatever they do know , Or see , or think , or feel , For ever still doth strike them throw , As with a bar of steel . 89. For ever shineth in the fire , Ever is on the chains ; 'T is also in the pit of Ire , And tasts in all their pains . 90. For ever separate from God , From Peace , and Life , and Rest ; For ever underneath the Rod That Vengeance liketh best . 91. O , ever , ever , this will drown'd Them quite , and make them cry , We never shall get o're thy bound , Oh great Eternity ! 92. They sooner now the Stars may count , Than loose these dismal bands ; Or see to what the moats amount , Or number up the sands , 93. Than see an end of this their woe , Which now for sin they have ; O wantons take heed what ye do , Sin will you never save . 94. They sooner may drink up the Sea , Than shake off these their fears ; Or make another in one day As big with brinish tears , 95. Than put an end to misery , In which they now do roar , Or help themselves ; no , they must cry , Alas , for evermore . 96. When years by thousands on a heap , Are passed o're their head ; Yet still the fruits of sin they reap , Among the ghostly dead . 97. Yea , when they have time out of mind Been in this Case so ill , For ever , ever , is behind Yet for them to fulfill . FINIS . Ebal and Gerizzim ; OR , The BLESSING and the CURSE : Being a short Exhortation to Sinners , by the Mercy and Severity of God. From Mount Gerizzim . BEsides what I said of the Four last Things , And of the weal and woe that from them springs ; An After-word still runneth in my Mind , Which I shall here expose unto that wind , That may it blow into that very hand That needs it . Also that it may be scan'd With greatest soberness , shall be my Prayer , As well as diligence , and godly care ; So to present it unto publick view , That only truth and peace may thence ensue . My talk shall be of that amazing love Of God , we read of ; which that it may prove By its engaging Arguments to save Thee , I shall lay out that poor help I have , Thee to entice ; that thou wouldst dearly fall In love with thy Salvation , and with all That doth thereto concurr , that thou may'st be As blessed as the Blessed can make thee , Not only here , but in the World to come , In bliss , which I pray God may be thy home . But first I would advise thee to bethink Thy self , how sin hath laid thee at the brink Of Hell , where thou art lulled fast asleep In Satans arms , who also will thee keep As sensless and secure , as e're he may , Left thou should'st wake , and see 't , and run away Unto that Jesus whom the Father sent Into the World , for this cause and intent , That such as thou from such a thrall as this Might'st be released , and made heir of bliss . N●● that thou mayst awake , the danger flye , And so escape the death that others dye ; Come let me set my Trumpet to thine ear , Be willing all my message for to hear : 'T is for thy life , O do it not refuse ; Woe unto them good counsel do abuse ! Thou art at present in that very case , Which argues thou art destitute of grace : For he that lyes where sin hath laid him , lyes Under the curse , graceless , and so he dyes In Body and in Soul , within that range , If God his heart in mercy doth not change , Before he goes the way of all the Earth , Before he lose his Spirit and his Breath , Repentance there is none within the Grave , Nor Christ , nor Grace , nor Mercies for to save Thee from the Vengeance due unto thy sin , If now thou dost not truly close with him . Thou art like him that sleepeth in the Sea On broken Boards , which without guide or stay Are driven whither Winds and Water will , While greedy Beasts do wait to have their fill By feeding on his Carkass , when he shall Turn over-board , and without Mercy fall Into the Jaws of such as make a prey Of those , whom Justice drowneth in the Sea. Thou art like him that snoring still doth lye Upon the Bed of vain security , Whil'st all about him into burning flame By fire is turn'd , yea , and while the frame And building where he lyes consuming is , And while himself these burnings cannot miss . Thou art like one that hangeth by a thread Over the mouth of Hell , as one half dead ; And oh , how soon this thread may broken be ! Or cut by death , is yet unknown to thee ! But sure it is , if all the weight of sin , And all that Satan too hath doing been , Or yet can do , can break this crazy thread , 'T will not be long before among the dead Thou tumble do , as linked fast in chains With them to wait in fear for future pains . What shall I say ? wilt thou not yet awake ? Nor yet of thy poor Soul some pity take ? Among the Lyons it hood-winked lyes ; Oh! that the Lord would open once thine Eyes , That thou might'st see it , then I dare say , thou , As half berest of Wits , wouldst cry out , how Shall I escape ? Lord help ! Oh! help with speed ! Reach down thy hand from Heaven , for help I need , To save me from the Lyons , for I fear This Soul of mine they will in pieces tear . Come then , and let us both expostulate The Case betwixt us , till we animate And kindle in our Hearts , that burning love To Christ , to Grace , to Life , that we may move Swifter than Eagles , to this blessed prey , Then shall it be well with us in that day . The trump shall sound , the dead made rise , and stand , Then to receive , for breach of God's Command , Such thunder-claps as these , Depart from me Into Hell fire , you that the Wicked be , Prepared for the Devil , and for those That with him , and his Angels , rather chose To live in filthy sin , and wickedness , Whose fruit is everlasting bitterness . We both are yet on this side of the Grave , We also Gospel-privileges have , The Word , and time to pray , God give us Hearts , That like the Wise-man , we may act our parts , To get the Pearl of price , then we shall be Like godly Mary , Peter , Paul , and we Like Jacob too ; the blessing shall obtain , While Esau rides a Hunting for the gain Of worldly Pelf , which will him not avail , When Death , or Judgment , shall him fore assail . Now to encourage us for to begin , Let us believe , the Kingdom we may win , And be possest thereof , if we the way Shall hit into , and then let nothing stay Or hinder us ; the Crown is at the end , Let 's run , and strive , and fly , and let 's contend With greatest courage , it for to obtain , 'T is Life and Peace , and everlasting gain . The gate of Life , the new and living way , The Promise holdeth open all the day , Which thou by Jacob's Ladder must ascend , Where Angels always wait , and do attend As Ministers , to minister for those That do with God , and Christ , and glory close . If guilt of sin still lieth at our door , Us to discourage , let us set before Our Eyes , a bleeding Jesus , who did dye The Death , and let 's believe the reason why He did it , was , that we might ever be From death , and sin , from hell , and wrath , set free . Yea , let 's remember for that very end , It was his blessed Father did him send , That he the Law of God might here fulfill , That so the Mystery of his blessed Will Might be revealed in the blessedness Of those that fly to Christ for righteousness . Now let us argue with our selves then , thus That Jesus Christ our Lord came to save us , By bearing of our sins upon his back , By hanging on the Cross , as on a Rack , While Justice cut him off on every side , While smiles Divine , themselves from him did While earth did quake , and rocks in pieces rent , And while the Sun as veiled , did lament To see the innocent and harmless dye So sore a death , so full of misery . Yea , let us turn again and say all this He did and suffered for love of his . He brought in everlasting Righteousness , That he might cover all our nakedness : He wept and washt his Face with brinish tears , That we might saved be from hellish fears : Blood was his sweat too in his agony , That we might live in joyful extasie : He apprehended was and led away , That Grace to us-ward never might decay : With swords and bills , and outrage in the night , That to the peace of Heaven we might have right : Condemn'd he was between two Thieves to dye , That we might ever in his bosom lye : Scourged with whips his precious body were , That we lashes of Conscience might not fear : His head was crown'd with thorns , that we might be Crowned with glory and felicity . He hanged was upon a cursed Tree , That we delivered from death might be : His Father from him hides his smiles and face , That we might have them in the heav'nly place : He cry'd , My God , why hast forsaken me , That we forsaken of him might not be : Into his Side was thrust a bloody Spear , That we the sting of death might never fear : He went into the Grave after all this , That we might up to Heav'n go , and have bliss : Yea , rise again he did out of the Earth , And shook off from him all the chains of death . Then at his Chariot-wheels he captive led His Foes , and trod upon the Serpents Head ; Riding in triumph to his Fathers Throne , There to possess the Kingdom as his own . What sayst thou ? will 't not yet unto him come ? His Arms are open , in his Heart is room To lay thee ; be not then discouraged , Although thy sins be many , great , and red : Unto thee Righteousness he will impute , And with the kisses of his Mouth salute Thy drooping Soul , and will it so uphold , As that thy shaking Conscience shall be bold To come to Mercys Seat , with great access , There to expostulate with that Justice That burns like fiery flames , against all those That do not with this blessed Jesus close ; Which unto thee will do no harm , but good , Because thou hast relyance on that blood , That Justice saith hath given him content , For all that do unfeignedly repent Their ill spent Life , and roll upon free grace , That they within that bosom might have place , That open is to such , where they shall lye In ease , and gladness , and felicity , World without end , according to that state I have , nay better than I can relate . If thou shalt still object , thou yet art vile , And hast a Heart that will not reconcile Unto the holy Law , but will rebell , Heark yet to what I shall thee farther tell . Two things are yet behind , that help thee will , If God shall put into thy Mind that skill , So to improve them , as becometh those That would with mercy and forgiveness close . First then , let this sink down into thy Heart , That Christ is not a Saviour in part , But every way so fully he is made The All of those , that underneath his shade , And wing would sit , and shroud their weary Soul , That even Moses dare it not controul , But justifi't , approve of 't , and conclude , No Man nor Angel , must himself intrude With such Doctrine , that may oppose the same , On pain of blaspheming that holy Name , Which God himself hath given unto Men , To stay , to trust , to lean themselves on , when They feel themselves assaulted , and made fear Their sin will not let them in life appear . For , as God made him perfect Righteousness , That he his love might to the height express , And us present compleat before the Throne ; Sanctification too , of his own He hath prepared , in which do we stand Compleat in Holiness , at his right Hand . Now this Sanctification is not That Holiness which is in us , but that Which in the Person of this Jesus is , And can inherently be only his , But is imputed to us for our good , As is his active Righteousness and Blood , Which is the cause , though we infirm are found , That Mercy and Forgiveness doth abound To us ward , and that why we are not shent , And empty , and away rebuked sent , Because that all we do imperfect is . Bless God then for this Holiness of his , And learn to look by Faith on that alone , When thou seest thou hast nothing of thine own ; Yea , when thy Heart most willing is to do What God by his good Word doth call thee to ; And when thou find'st most Holiness within , And greatest power over every sin , Yet then to Jesus look , and thou shalt see In him Sanctification for thee , Far more compleat , than all that thou canst find In the most upright Heart , and willing Mind , That ever Men or Angels did possess , When most fill'd with inherent Righteousness . Besides , if thou forgettest here to live , And Satan get thee once into his sieve , He will so hide thy Wheat , and shew thy Brun , That thou wilt quickly cry , I am undone . Alas , thy goodliest attainments here , Though like the fairest blossoms they appear , How quickly will they lowr and decay , And be as if they all were fled away , When once the East-wind of temptations beat Upon thee , with their dry and blasting heat . Rich Men will not account their treasure lyes In crackt Groats , and in Four-pence-half-pennys , But in those Bags they have within their Chests , In staple Goods , which shall within their brests Have place accordingly , because they see Their substance lyeth here : But if that be But shaken , then they quickly fear and cry , Alas ! 't is not this small and odd money We carry in our Pockets for to spend Will make us rich , or much will stand our friend ; If famine , or if want do us assail , How quickly will these little pieces fail ! If thou be wise consider what I say , And look for all in Christ , where no decay Is like to be ; then though thy present frame Be much in up and down , yet he the same Abideth , yea , and still at Gods right hand , As thy most perfect holiness will stand . It is , I say , not like to that in thee , Now high , then low , now out , then in , but he Most perfect is , when thou art at the worst , The same , the very same , I said at first . This helpeth much when thou art buffetted , And when thy graces lye in thee as dead , Then to believe they are all perfect still In Christ thy head , who hath that blessed skill , Yet to present thee by what is in him Unto his Father , one that hath no sin . Yea , this will fill thy mouth with Argument Against the Tempter , when he shall present Before thee all thy weakness , and shall hide From thee thy Graces , that thou may'st abide Under the fretting fumes of unbelief , Which never yielded Christian man relief . Nor help thy self thou may'st against him thus : O Satan , though my heart indeed be worse Than 't was a wile ago , Yet I perceive , Thou shalt me not of happiness bereave ; Nor yet of holiness , for by the Word I find , that Jesus Christ our blessed Lord , Is made Sanctification for me In his own Person , where all Graces be , As water in the Fountain , and that I By means of that have yet a sanctity , Both personal , and perfect every way , And that is Christ himself , as Paul doth say . Now though my crazy Pitcher oft doth leak , By means of which my Graces are so weak , And so much spent , that one I cannot find Able to stay or help my feeble mind . Yet then I look to Jesus , and see all In him , that wanting is in me , and shall Again take courage , and believe he will Present me upright in his Person , till He humble me for all my foolishness , And then again fill me with holiness . Now if thou lovest inward sanctity , As all the Saints do most unfeignedly , Then add to what I have already said , Faith in the Promise , and be not afraid To urge it often at the Throne of Grace , And to expect it in its time and place : Then he that true is , and that cannot lye , Will give it unto thee , that thou thereby May'st serve with faith , with fear , in truth , & love , That God that did at first thy Spirit move To ask it to his praise , that he might be Thy God , and that he might delight in thee . If I should here particulars relate , Methinks , it could not but much animate Thy Heart , though very listless to enquire , How thou may'st that enjoy , which all desire , That love themselves , and future Happiness ; But Oh! I cannot fully it express : The Promise is so open , and so free In all respects , to those that humble be , That want they cannot , what for them is good , But there 't is , and confirmed is with Blood ; A certain sign , all those enjoy it may , That see they want it , and sincerely pray To God the Father , in that Jesus Name , Who bled on purpose to confirm the same . Now would'st thou have a Heart that tender is ? A Heart that forward is to close with bliss , A Heart that will impressions freely take Of the New Covenant , and that will make The best improvement of the Word of Grace , And that to Wickedness will not give place , All this is in the Promise , and it may Obtained be of them that humbly pray . Would'st thou enjoy that Spirit that is free ? And looseth those that in their Spirits be Opprest with guilt , or filth , or unbelief , That Spirit that will where it dwells be chief , Which breaketh Sampson's Cord , as rotten thread And raiseth up the Spirit that is dead , That sets the Will at liberty to chuse Those things , that God hath promis'd to infuse Into the humble Heart . All this I say , The Promise holdeth out to them that pray . Wouldest thou have that good , that blessed Mind , That is so much to heavenly things inclin'd , That it aloft will soar , and always be Contemplating on blest Eternity . That Mind that never thinks it self at rest , But when it knows it is for ever blest . That Mind that can be here no more content , Than he that in the Prison doth lament . That blessed Mind that counts it self then free , When it can at the Throne with Jesus be , There to behold the Mansions he prepares For such as be with him , and his co-heirs . This Mind is in the Covenant of Grace , And shall be theirs that truly seek his face . Is godly fear delightful unto thee ? That fear that God himself delights to see Bear sway in them that love him ; then he will Thy godly Mind in this request fulfill , By giving thee a fear that tremble shall At every trip thou takest , lest thou fall , And him offend , or hurt thy self by sin , Or cause poor Souls that always blind have been , To stumble at thy falls , and harder be Against their own Salvation , and thee . That fear , that of it self would rather chuse The rod , than to offend , or to abuse In any thing , that blessed worthy Name , That hath thee saved from that death and shame That sin would soon have brought thee to , if he Had not imputed Righteousness to thee . I will love them , saith God , and not depart From them , but put my fear within their heart , That I to them may always lovely be , And that they never may depart from me . Would'st thou be very upright and sincere ? Would'st thou be that within thou dost appear , Or seem to be in outward exercise Before the most devout and godly wise ? Yea , art thou thus when no Eye doth thee see , But that which is invisible ? and be The words of God in truth thy prop and stay ? And do they in their Conscience bear more sway , To govern thee in Faith and Holiness , Than thou canst with thy heart & mouth express ? And do the things that truly are Divine ? Before thee more than Gold or Rubies shine ? And if as unto Solomon , God should Propound to thee , What would'st thou have ? how would Thy heart and pulse beat after heav'nly things , After the upper and the nether springs . Could'st with unfeigned heart , and upright lip , Cry , hold me fast , Lord , never let me slip ? Nor step aside from Faith and Holiness , Nor from the blessed hope of future bliss ? Lord , rather cross me any where than here , Lord , fill me always with thy holy fear , And godly jealousie , of mine own heart , Lest I , Lord , should at any time depart From thy most blessed Covenant of Grace , Where Jesus rules as King , and where thy face Is only to be seen with comfort , and Where sinners justifi'd before thee stand . If these thy groanings be sincere and true , If God doth count thee one that dost pursue The things thou cryest after , with thy heart , No doubt but in them thou shalt have a part . The next word that I would unto thee say , Is how thou may'st attain without delay , Those blessed Graces , and that Holiness Thou dost with so much godly zeal express Thy love to , and thy longing to enjoy , That sins and weakness might thee less annoy . Know then , as I have hinted heretofore , And shall now speak unto a little more ; All graces in the person of the Son , Are by the Father hid , and therefore none Can them obtain , but they who with him close ; All others graceless are , but only those , For of his fulness 't is that we receive , And grace for grace ; let no man then deceive Himself , or others , with a feigned shew Of Holiness , if Jesus they eschew . When he ascended to his Father , then It was that he received Gifts for men ; Faith , hope , and love , true zeal , an upright heart , Right humbleness of mind , and every part Of what the word of Life counts holiness , God then laid up in him , that we redress And help might have , who do unto him fly For righteousness , and Gospel-sanctity . Now if thou would'st inherent righteousness , And so Sanctification possess , In Body , Soul , and Spirit , then thou must To Jesus flye , as one ungodly , first ; And so by him crave pardon for thy sin Which thou hast loved , and hast lived in ; For this cannot at all forgiven be , For any righteousness that is in thee , Because the best thou hast is filthy raggs , Prophane , presumptuous , and most beastly braggs Of Flesh and Blood , which always cross doth lye To God , to Grace , and thy Felicity . Then Righteousness imputed thou must have , Thee from that guilt and punishment to save Thou lyest under , as a sinful man , Throughout polluted , and that never can By any other means acquitted be , Or ever have true holiness in thee . The reason is , because all Graces are Only in Christ , and be infused where , Or into those whom he doth justifie , By what himself hath done , that he thereby Might be the whole , of all that happiness The Sinner shall enjoy here , and in Bliss . Besides , if Holiness should first be found In those whom God doth pardon , then the ground Why we forgiven are , would seem to be , He first found Holiness in thee and me ; But this the Holy Scriptures will refute , And prove , that Righteousness he doth impute , Without respect to goodness first in man ; For to speak Truth indeed no goodness can Be found in those , that underneath the Law Do stand : For if God Goodness in them saw , Why doth he once and twice say , Ther 's is none That Righteous be , no not so much as one , None understandeth , none seek after God , His ways they have not known , but have abode In Wickedness , unprofitable they Must needs appear to be then , every way . Their Throats an open Sepulchre , also Their Mouths are full of filthy Cursings too , And bitterness , yea , underneath their Lips The Asp hath Poyson . O how many slips , And falls in Sin , must such poor People have ! Now where 's the Holiness that should them save ? Or as a preparation go before , To move God to do for them , less or more . No , Grace must on thee Righteousness bestow , Or else Sin will for ever thee undo . Sweet Paul this Doctrine also doth express , Where he saith , Some may have a Righteousness , Though Works they have not , and it thus may stand , Grace by the promise gives , what the command Requireth us to do , and so are we Quitted from doing , and by Grace made free . Now then if Holiness thou would'st obtain , And would'st a tender Christian-man remain , Keep Faith in action ; let that Righteousness That Christ fulfilled , always have express And clear distinction in thy Heart , from all That Men by Scripture , or besides it , call Inherent Gospel-holiness , or what Terms else they please to give it ; for 't is that , And that alone , by which all Graces come Into the Heart ; for else there is no room For ought but pride , presumption , or despair , No love or other Graces can be there . Received you the Spirit , saith St. Paul , By hearing Faith , or Works ? not Works , and shall No ways retain the same , except you do Hear Faith , imbrace the same , and stick thereto . The word of Faith unto me pardon brings , Shews me the ground and reason whence it springs , To wit , free grace , which moved God to give His Son to dye , and bleed , that I might live . This word doth also loudly preach to me , Though I a miserable sinner be , Yet in this Son of God I stand compleat , Whose righteousness is without all deceit ; 'T is that which God himself delighteth in , And that by which all his have saved been . When I do this begin to apprehend , My Heart , my Soul , and Mind , begins to bend To God-ward , and sincerely for to love His Son , his Ways , his People , and to move With brokenness of Spirit after him Who broken was , and killed for my sin . Now is mine heart grown holy , now it cleaves To Jesus Christ my Lord , and now it leaves Those ways that wicked be , it mourns , because It can conform no more unto the Laws Of God , who loved me when I was vile , And of sweet Jesus , who did reconcile Me unto Justice , by his precious blood , When no way else was left to do me good . If you would know , how this can operate Thus on the Soul ; I shall to you relate A little farther , what my Soul hath seen , Since I have with the Lord acquainted been . The word of Grace when it doth rightly seize The Spirit of a man , and so at ease Doth set the Soul , the Spirit of the Lord Doth then with might accompany the Word , In which it sets forth Christ as crucifi'd , And by that means the Father pacifi'd With such a wretch as thou , and by this fight , Thy guilt is in the first place put to flight . For thus the Spirit doth expostulate ; Behold how God doth now communicate ( By changing of the person ) grace to thee A sinner , but to Christ great misery , Though he the just one was , and so could not Deserve this punishment : behold then what The love of God is ! how 't is manifest , And where the reason lyes that thou art blest . This Doctrine being spoken to the heart , Which also is made yield to every part Thereof , it doth the same with sweetness fill , And so doth sins and wickednesses kill ; For when the love of God is thus reveal'd , And thy poor drooping Spirit thereby seal'd , And when thy heart as dry ground , drinks this in Unto the roots thereof , which nourish sin , It smites them , as the worm did Jonah's Gourd , And makes them dwindle of their own accord , And dye away , instead of which there springs Up Life , and Love , and other holy things . Besides , the holy Spirit now is come , And takes possession of thee as its home ; By which a war maintained always is , Against the old man , and the deeds of his . When God at first upon Mount Sinai spake , He made his very servant Moses quake ; But when he heard the Law the second time , His heart was comforted , his face did shine . What was the reason of this difference , Seeing no change was in the ordinance ? Although a change was in the manner , when The second time he gave it unto Men. At first 't was given in Severity , In Thunder , Blackness , Darkness , Tempest high ; In fiery Flames it was delivered , This struck both Moses and the Host as dead ; But Moses when he went into the Mount The second Time , upon the same account , No fear , nor dread , nor shaking of his Mind , Do we in all the Holy Scripture find , But rather in his Spirit he had rest . And look'd upon himself as greatly blest . He was put in the Rock , he heard the Name , Which on the Mount the Lord did thus proclaim ; The Lord , merciful , gracious , and more , Long-suffering , and keeping up in store Mercy for thousands , pardoning these things , Iniquity , Transgressions , and Sins , And holding guilty none , but such as still Refuse forgiveness , of rebellious will. This Proclamation better pleased him , Than all the Thunder , and the Light'ning , Which shook the Mount ; this rid him of his fear , This made him bend , make haste , & worship there . Jehosaphat when he was sore opprest By Amon , and by Moab , and the rest Of them that sought his Life , no rest he found , Until a word of Faith became a ground To stay himself upon ; O! then they fell , His very Song became their passing Bell. Then Holiness of Heart , a consequence Of Faith in Christ is , for it flows from thence ; The love of Christ in Truth constraineth us , Of love sincerely , to make Judgment thus : He for us dyed , that for ever we Might dye to sin , and Christ his Servants be . O! nothing's like to the remembrance , Of what it is to have deliverance From Death and Hell , which is of due our right ; Nothing I say like this to work delight In holy things ; this like live-honey runs , And needs no pressing out of honey-combs . Then understand my meaning by my words , How sence of mercy unto faith affords Both Grace to sanctifie , and holy make That Soul , that of forgiveness doth partake . Thus having briefly shewed you what is The way of Life , of Sanctity , of Bliss , I would not in conclusion have you think , By what I say , that Christian-men should drink In these my words with lightness , or that they Are now exempted , from what every day Their duty is ; No , God doth still expect , Yea doth command , that they do not neglect To pray , to read , to hear , and not dissent From being sober , grave , and diligent , In watching , self-denyal , and with fear To serve him all the time thou livest here . Indeed I have endeavoured to lay Before your Eyes , the right and only way Pardon to get , and also Holiness , Without which never think that God will bless Thee , with the Kingdom he will give to those , That Christ embrace , and holy lives do choose To live , while here all other go astray . And shall in time to come be cast away . From Mount Ebal . THus having heard from Gerizzim , I shall Next come to Ebal , and you thither call , Not there to curse you , but to let you hear , How God doth curse that Soul that shall appear An unbelieving man , a graceless wretch , Because he doth continue in the breach Of Moses Law , and also doth neglect To close with Jesus ; him will God reject , And cast behind him , for of right his due Is that , from whence all miseries ensue . Cursed saith he , are they that do transgress The least of my Commandments , more or less : Nothing that written is must broken be , But always must be kept unto by thee ▪ And must fulfilled be ; for here no man Can look God in the face , or ever stand Before the Judgment seat , for if they be Convict , condemned too , assuredly . Now keep this Law no mortal Creature can , For they already do as guilty stand Before the God that gave it , so that they Obnoxious to the curse lye every day , Which also they must feel for certainty , If unto Jesus Christ they do not fly . Hence then as they for ever shall be blest , That do by faith upon the promise rest ; So peace unto the wicked there is none , 'T is wrath and death that they must feed upon . That what I say may some impression make On carnal Hearts , that they in time may take That course that best will prove , when time is done , These lines I add to what I have begun . First , Thou must know that God as he is Love , So he is Justice , therefore cannot move , Or in the least be brought to favour those , His Holiness and Justice doth oppose . For though thou may'st imagine in thy heart , That God is this or that , yet if thou art At all besides the truth of what he is , And so dost build thy hope for life amiss , Still he the same abideth , and will be The same , the same for ever unto thee . As God is true unto his promise , so Unto his threatning he is faithful too , Cease to be God he must , if he should break One tittle , that his blessed mouth did speak . Now then none can be saved but the men With whom the God-head is contented , when It them beholds , with the severest eye Of Justice , Holiness , and yet can spye No fault nor blemish in them ; these be they That must be saved , as the Scriptures say . If this be true , as 't is assuredly , Woe be to them that wicked live and dye ; Those that as far from Holiness have been All their Life long , as if no Eye had seen Their doings here , or as if God did not At all regard , or in the least mind what , Wherein , or how , they did his Law transgress , Either by this or other Wickedness ; But how deceived these poor creatures are , They then shall know when they their burthen bear . Alas , our God is a consuming fire , So is his Law , by which he doth require That thou submit to him , and if thou be Not in that Justice found , that can save thee From all and every sentence , which he spake Upon Mount Sinai , then as one that brake It , thou the flames thereof shalt quickly find , As scourges thee to lash , while sins do bind Thee hand and foot , for ever to endure The strokes of vengeance , for thy Life impure . What I have said , will yet evinced be , And manifest abundantly to thee , If what I have already spoken to , Be joyned with these Lines that do ensue . Justice discovers its antipathy Against Prophaneness and Malignity , Not only by the Law it gave to men , And Threatnings thereunto annexed then , But in as much as long before that day , He did prepare for such as go astray , That dreadful , that so much amazing place , Hell , with its Torments , for those men that Grace And Holiness of Life , slight , and disdain , There to bemoan themselves , with hellish pain . This place also , the Pains so dismal be , Both as to Name and Nature , that in me It is not to express , the damning wights , The hellish Torture , and the fearful plights Thereof ; for as intolerable they Must needs be found , by those that disobey The Lord : so can no word or thought express Unto the full , the height of that distress , Such miserable Caitiffs , that shall there Rebukes of Vengeance , for Transgressions bear . Indeed the Holy Scriptures do make use Of many Metaphors , that do conduce Much to the symbolizing of the place , Unto our Apprehension ; but the case , The sad , the woful case , of those that lye As wracked there in endless misery , By all similitudes , no mortals may Set forth in its own nature ; for I say , Similitudes are but a shade and shew Of those , or that they signifie to you . The fire that doth within thine Oven burn , The Prison where poor People sit and mourn , Chains , Racks , and Darkness , and such others , be As painting on the Wall , to let thee see By Word and Figures , the extremity Of such as shall within these burnings lye . But certainly , if Wickedness and Sin Had only foolish toyes and trifles been , And if God had not greatly hated it , Yea could he any ways thereof admit , And let it pass , he would not thus have done , He doth not use to punish any one , With any place , or punishment that is Above or sharper than the sin of his Hath merited , and Justice seeth due ; Read sin then by the death that doth ensue . Most men do judge of sin , not by the fruits It bears , and bringeth forth , but as it suits Their carnal and deluded hearts , that be With sensual Pleasures eaten up ; but he That now so judgeth , shortly shall perceive , That God will judge thereof himself , and leave Such men no longer to their carnal lusts , To judge of wickedness , and of the just And righteous punishment , that doth of right Belong thereto , and will too in despite Of all their carnal reason , justifie Himself , in their eternal misery . Then Hell will be no fancy , neither will Mens sins be pleasant to them , but so ill , And bitter , yea so bitter that none can Fully express the same , or ever stand Under the burden it will on them lay , When they from Life and Bliss are sent away . When I have thought how often God doth speak Of their destruction , who his Law do break ; And when the nature of the punishment I find so dreadful , and that Gods intent , Yea resolution is , it to inflict On every sinner that shall stand convict , I have amazed been , yet to behold , To see poor sinners yet with sin so bold , That like the Horse that to the battel runs Without all fear , and that no danger shuns , Till down he falls . O resolute attempts ! O sad ! amazing , damnable Events ! The end of such proceedings needs must be , From which , O Lord , save and deliver me . But if thou think that God thy noble Race Will more respect , than into such a place To put thee ; hold , though thou his off-spring be , And so art lovely , yet sin hath made thee Another kind of Creature , than when thou Didst from his fingers drop , and therefore now Thy first Creation stands thee in no stead , Thou hast transgressed , and in very deed Set God against thee , who is infinite , And that for certain never will forget Thy sins , nor favour thee if thou shalt dye A graceless Man ; this is thy misery . When Angels sinned , though of higher race Than thou , and also put in higher place , Yet them he spared not , but cast them down From Heaven to Hell , where also they lye bound In everlasting chains , and no release Shall ever have , but wrath that shall encrease Upon them , to their everlasting woe . As for the state they were exalted to , That will by no means mitigate their fear , But aggravate their hellish torment here ; For he that highest stands , if he shall fall His danger needs must be the great'st of all . Now if God noble Angels did not spare Because they did transgress , will he forbear Poor dust and ashes ? will he suffer them To break his Law ? and sin , and not condemn Them for so doing ? let not man deceive Himself or others ; they that do bereave Themselves by sin of happiness , shall be Cut off by Justice , and have misery . Witness his great severity upon The World that first was planted , wherein none But only eight the Deluge did escape , All others of that Vengeance did partake ; The reason was , That World ungodly stood Before him , therefore he did send the flood , Which swept them all away , a just Reward For their most wicked ways against the Lord , Who could no longer bear them , and their ways , Therefore into their bosom Vengeance pays . We read of Sodom , and Gomorrha too What Judgments they for sin did undergo , How God from Heaven did fire upon them rain , Because they would not wicked ways refrain , Condemning of them with an overthrow , And turned them to ashes : who can know The miseries that these poor People felt While they did underneath those burnings melt . Now these and many more that I could name , That have been made partakers of the flame , And Sword of Justice , God did then cut off , And make Examples , unto all that scoff At holiness , or do the Gospel slight ; And long it will not be before the night , And Judgment , painted out by what he did To Sodom and Gomorrha , fulfilled Upon such sinners be , that they may know That God doth hate the sin , and Persons too Of such as still rebellious shall abide , Although they now at Judgment may deride . FINIS . Prison-Meditations , Directed to the Heart of SUFFERING SAINTS AND REIGNING SINNERS : By JOHN BUNYAN , in Prison . 1665. 1. FRiend , I salute thee in the Lord , And wish thou may'st abound In Faith , and have a good regard To keep on Holy Ground . 2. Thou dost encourage me to hold My Head above the Flood , Thy Counsel better is than Gold , In need thereof I stood . 3. Good Counsel's good at any time , The Wise will it receive , Tho' Fools count he commits a Crime Who doth good Counsel give . 4. I take it kindly at thy hand Thou didst unto me write , My Feet upon Mount Sion stand , In that take thou delight . 5. I am ( indeed ) in Prison ( now ) In Body , but my Mind Is free to study Christ , and how Unto me he is kind . 6. For though men keep my outward man Within their Locks and Bars , Yet by the Faith of Christ I can Mount higher than the Stars . 7. Their Fetters cannot Spirits tame , Nor tye up God from me ; My Faith and Hope they cannot lame , Above them I shall be . 8. I here am very much refresht To think when I was out , I preached Life , and Peace , and Rest , To Sinners round about . 9. My business then , was Souls to save , By preaching Grace and Faith , Of which the comfort now I have , And have it shall till death . 10. They were no Fables that I taught Devis'd by cunning men , But God's own Word , by which were caught Some sinners now and then . 11. Whose Souls by it were made to see The evil of their sin ; And need of Christ to make them free From death , which they were in . 12. And now those very Hearts , that then Were Foes unto the Lord , Embrace his Christ and Truth , like men Conquered by his Word . 13. I hear them sigh and groan , and cry , For Grace to God above ; They loath their sin , and to it dye , 'T is Holiness they love . 14. This was the work I was about , When Hands on me they laid , 'T was this from which they pluck'd me out , And vilely to me said , 15. You Heretick , Deceiver , come To Prison you must go , You preach abroad , and keep not home , You are the Churches foe . 16. But having Peace within my Soul , And Truth on every side , I could with comfort them controul , And at their charge deride . 17. Wherefore to Prison they me sent , Where to this day I lie ; And can with very much content For my Profession die . 18. The Prison very sweet to me Hath been , since I came here , And so would also hanging be , If God will there appear . 19. Here dwells good Conscience , also Peace Here be my Garments white , Here , though in Bonds , I have Release From Guilt , which else would bite . 20. When they do talk of Banishment , Of Death , or such like Things , Then to me God sends Hearts content , That like a Fountain springs . 21. Alas , they little think what peace They help me to , for by Their rage my Comforts do encrease ; Bless God therefore do I. 22. If they do give me gall to drink , Then God doth sweetning cast , So much thereto , that they can't think How bravely it doth taste . 23. For as the Devil sets before Me Heaviness and Grief , So God sets Christ and Grace much more , Whereby I take relief . 24. Though they say then , that we are Fools Because we here do lye , I answer , Goals are Christ his Schools , In them we learn to dye . 25. 'T is not the baseness of this state Doth hide us from God's Face , He frequently , both soon and late Doth visit us with Grace . 26. Here comes the Angels , here comes Saints , Here comes the Spirit of God To comfort us in our restraints Under the wickeds Rod. 27. God sometime visits Prisons more Than lordly Palaces , He often knocketh at our Door , When he their Houses miss . 28. The Truth and Life of heav'nly things , Lifts up our Hearts on high , And carries us on Eagles Wings , Beyond Carnality . 29. It takes away those Clogs that hold The Hearts of other men , And makes us lively strong and bold Thus to oppose their sin . 30. By which means God doth frusturate That which our Foes expect ; Namely our turning the Postate , Like those of Judas Sect. 31. Here comes to our rememberance , The Troubles good men had Of old , and for our furtherance , Their Joys , when they were sad . 32. To them that here for Evil lye , The place is comfortless , But not to me , because that I Lye here for Righteousness . 33. The Truth and I , were both here cast Together , and we do Lye Arm in Arm , and so hold fast Each other ; This is true . 34. This Goal to us , is as a Hill , From whence we plainly see Beyond this World , and take our fill Of things that lasting be . 35. From hence we see the emptiness Of all this World contains ; And here we feel the Blessedness That for us yet remains . 36. Here we can see how all men play Their parts , as on a Stage , How good men suffer for God's way , And bad men at them rage . 37. Here we can see who holds that ground Which they in Scripture find ; Here we see also who turns round Like Weathercocks with ' Wind. 38. We can also from hence behold How seeming Friends appear But Hypocrites , as we are told In Scripture every where . 39. When we did walk at liberty , We were deceiv'd by them , Who we from hence do clearly see Are vile deceitful Men. 40. These Politicians that profest For base and worldly ends , Do now appear to us at best But Machivilian Friends : 41. Though Men do say , we do disgrace Our selves by lying here Among the Rogues , yet Christ our face From all such filth will clear . 42. We know there 's neither flout nor frown That we now for him bear But will add to our heavenly Crown , When he comes in the Air. 43. When he our righteousness forth brings Bright shining as the day , And wipeth off those stand'rous things That Scorners on us lay . 44. We fell our earthly Happiness For heavenly house and home ; We leave this world because 't is less , And worse than that to come . 45. We change our drossie Dust for Gold , From Death to Life we fly : We let go Shadows and take hold Of Immortality . 46. We trade for that which lasting is , And nothing for it give ; But that which is already his , By whom we breath and live . 47. That liberty we lose for him , Sickness might take away : Our goods might also for our sin By Fire or Thieves decay . 48. Again , we see what Glory 't is Freely to bear our Cross For him , who for us took up his , When he our Servant was . 49. I am most free , that Men should see A hole cut through mine Ear ; If others will ascertain me They 'll hang a Jewel there . 50. Just thus it is , we suffer here For him a little pain , Who , when he doth again appear Will with him let us reign . 51. If all must either dye for sin A Death that 's natural ; Or else for Christ , 't is best with him , Who for the last doth fall . 52. Who now dare say , we throw away Our Goods or Liberty , When God's most holy Word doth say We gain thus much thereby . 53. Hark yet again , you carnal Men , And hear what I shall say In your own Dialect , and then I 'll you no longer stay . 54. You talk sometimes of Valour much , And count such bravely man'd , That will not stick to have a tutch With any in the Land. 55. If these be worth commending , then , That vainly shew their might ; How dare you blame those holy Men That in God's quarrel fight ? 56. Though you dare crack a Cowards Crown , Or quarrel for a Pin ; You dare not on the Wicked frown , Nor speak against their sin . 57. For all your Spirits are so stout , For matters that are vain : Yet sin besets you round about , You are in Satan's chain . 58. You dare not for the Truth engage , You quake at Prisonment ; You dare not make the Tree your stage For Christ that King potent . 59. Know then true Valour there doth dwell Where Men engage for God , Against the Devil , Death and Hell , And bear the Wickeds rod. 60. These be the Men that God doth count Of high and noble Mind ; These be the Men that do surmount VVhat you in Nature find . 61. First they do conquer their own Hearts , All worldly fears , and then Also the Devils firy darts , And persecuting Men. 62. They conquer when they thus do fall , They kill when they do dye : They overcome then most of all , And get the Victory . 63. The worldling understands not this , 'T is clear out of his sight : Therefore he counts this world his bliss , And doth our Glory slight . 64. The Lubber knows not how to spring The nimble Foot-man's stage ; Neither can Owls , or Jack-Daws sing If they were in the Cage . 65. The Swine doth not the Pearls regard , But them doth slight for Grains , Though the wise Merchant labours hard For them with greatest pains . 66. Consider Man , what I have said , And judge of things aright ; When all mens Cards are fully plaid , Whose will abide the Light ? 67. Will those , who have us hither cast ? Or they who do us scorn ? Or those who do our Houses wast ? Or us , who this have born ? 68. And let us count those things the best That best will prove at last ; And count such Men the only blest , That do such things hold fast . 69. And what though they us dear do cost , Yet let us buy them so ; We shall not count our labour lost When we see others woe . 70. And let Saints be no longer blam'd By carnal Policy ; But let the Wicked be asham'd Of their Malignity . FINIS . 
A30143	----	Grace abounding to the chief of sinners, or, A brief and faithful relation of the exceeding mercy of God in Christ, to his poor servant John Bvnyan wherein is particularly shewed, the manner of his conversion, his fight and trouble for sin, his dreadful temptations, also how he despaired of Gods mercy, and how the Lord at length thorow [sic] Christ did deliver him from all the guilt and terrour that lay upon him : whereunto is added, a brief relation of his call to the work of the ministry, of his temptations therein, as also what he hath met with in prison : all which was written by his own hand there, and now published for the support of the the weak and tempted people of God. Bunyan, John, 1628-1688. 1666 Approx. 188 KB of XML-encoded text transcribed from 54 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). 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A30143) Transcribed from: (Early English Books Online ; image set 93900) Images scanned from microfilm: (Early English books, 1641-1700 ; 708:9) Grace abounding to the chief of sinners, or, A brief and faithful relation of the exceeding mercy of God in Christ, to his poor servant John Bvnyan wherein is particularly shewed, the manner of his conversion, his fight and trouble for sin, his dreadful temptations, also how he despaired of Gods mercy, and how the Lord at length thorow [sic] Christ did deliver him from all the guilt and terrour that lay upon him : whereunto is added, a brief relation of his call to the work of the ministry, of his temptations therein, as also what he hath met with in prison : all which was written by his own hand there, and now published for the support of the the weak and tempted people of God. Bunyan, John, 1628-1688. [10], 94 p. Printed by George Larkin, London : 1666. Reproduction of original in Huntington Library. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bunyan, John, 1628-1688. 2005-02 TCP Assigned for keying and markup 2005-04 SPi Global Keyed and coded from ProQuest page images 2005-05 Jonathan Blaney Sampled and proofread 2005-05 Jonathan Blaney Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion GRACE Abounding to the chief of Sinners : OR , A Brief and Faithful RELATION Of the Exceeding Mercy of God in Christ , to his poor Servant JOHN BVNYAN . Wherein is particularly shewed , The manner of his Conversion , his sight and trouble for Sin , his Dreadful Temptations , also how he despaired of Gods mercy , and how the Lord at length thorow Christ did deliver him from all the guilt and terrour that lay upon him . Whereunto is added , A brief Relation of his Call to the Work of the Ministry , of his Temptations therein , as also what he hath met with in Prison . All which was written by his own hand there , and now published for the support of the weak and tempted People of God. Come and hear , all ye that fear God ; and I will declare what he hath done for my soul , Psal. 66.16 . LONDON : Printed by George Larkin . 1666. A PREFACE : Or brief Account of the publishing of this Work : Written by the Author thereof , and dedicated to those whom God hath counted him worthy to beget to Faith , by his Ministry in the Word . CHildren , Grace be with you , Amen . I being taken from you in presence , and so tied up , that I cannot perform that duty that from God doth lie upon me , to you-ward , for your further edifying and building up in Faith and Holiness , &c. Yet that you may see my Soul hath fatherly care and desire after your spiritual and everlasting Welfare ; I now once again , as from the top of Shenir and Hermon , so from the Lions Dens , and from the Mountains of the Leopards , ( Song 4.8 . ) do look yet after you all , greatly longing to see your safe arrival into THE desired Haven . I thank God upon every Remembrance of you , and rejoyce even while I stick between the Teeth of the Lions in the Wilderness , at the grace , and mercy , and knowledge of Christ our Saviour , which God hath bestowed upon you , with abundance of Faith and Love. Your hungerings and thirstings also after further acquaintance with the Father in his Son ; your tenderness of Heart , your trembling at sin , your sober and holy deportment also , before both God and men , is great refreshment to me : for you are my glory and joy , 1 Thes. 2.20 . I have sent you here enclosed a drop of that honey , that I have taken out of the Carcase of a Lyon , Judg. 14.5 , 6 , 7 , 8. I have eaten thereof my self also , and am much refreshed thereby . ( Temptations when we meet them at first , are as the Lyon that roared upon Sampson : but if we overcome them , the next time we see them , we shall finde a Nest of Honey within them . ) The Philistians understand me not . It is a Relation of the work of God upon my own Soul , even from the very first , till now ; wherein you may perceive my castings down , and raisings up : for he woundeth , and his hands make whole . It is written in the Scripture , Isai. 38.19 . The father to the children shall make known the truth of God. Yea , it was for this reason I lay so long at Sinai , ( Lev. 4.10 , 11. ) to see the fire , and the cloud , and the darkness , that I might fear the Lord all the days of my life upon earth , and tell of his wondrous works to my children , Psal. 78.3 , 4 , 5. Moses , Numb . 33.1 , 2. writ of the Journeyings of the children of Israel from Egypt to the Land of Canaan ; and commanded also , that they did remember their forty years travel in the wilderness . Thou shalt remem-all the way which the Lord thy God led thee these forty years in the wilderness , to humble thee , and to prove thee , and to know what was in thine heart , whether thou wouldst keep his commandments or no , Deut. 8.2 , 3. Wherefore this I have endeavoured to do ; and not onely so , but to publish it also ; that , if God will , others may be put in remembrance of of what he hath done for their Souls , by reading his work upon me . It is profitable for Christians to be often calling to mind the very beginnings of Grace with their Souls . It is a night to be much observed to the Lord , for bringing them out from the land of Egypt . This is that night of the Lord to be observed of all the children of Israel in their generations , Exod. 12.42 . My God , saith David , Psal. 42.6 . my soul is cast down within me ; but I will remember thee from the land of Jordan , and of the Hermonites , from the hill Mizar . He remembred also the Lyon and the Bear , when he went to fight with the Giant of Gath , 1 Sam. 17.36 , 37 : It was Pauls accustomed manner , Acts 22. and that when tried for his life , Acts 24. even to open before his Judges the manner of his Conversion : He would think of that day and that hour , in the which he first did meet with Grace : for he found it support unto him When God had brought the children of Israel thorow the Red Sea , far into the wilderness ; yet they must turn quite about thither again , to remember the drowning of their enemies there , Num. 14.25 . for though they sang his praise before , yet they soon forgat his works , Psal. 106.11 , 12. In this Discourse of mine , you may see much ; much , I say , of the Grace of God towards me : I thank God I can count it much ; for it was above my sins , and Satans temptations too . I can remember my fears , and doubts , and sad moneths , with comfort ; they are as the head of Goliah in my hand : there was nothing to David like Goliahs sword , even that sword that should have been sheathed in his bowels ; for the very sight and remembrance of that , did preach forth Gods Deliverance to him . O the remembrance of my great sins , of my great temptations , and of my great fears of perishing for ever ! They bring fresh into my mind , the remembrance of my great help , my great support from Heaven , and the great grace that God extended to such a Wretch as I. My dear Children , call to mind the former days , the years of ancient times ; remember also your songs in the night , and commune with your own heart , Psal. 73.5 , 6 , 7 , 8 , 9 , 10 , 11 , 12. Yea , look diligently , and leave no corner therein unsearched , for there is ●reasure hid , even the treasure of your first and second experience of the grace of God toward you . Remember , I say , the Word that first laid hold upon you ; remember your terrours of conscience , and fear of death and hell : remember also your tears and prayers to God ; yea , how you sighed under every hedge for mercy . Have you never a Hill Mizar to remember ? Have you forgot the Close , the Milk-house , the Stable , the Barn , and the like , where God did visit your Soul ? Remember also the Word , the Word , I say , upon which the Lord hath caused you to hope : If you have sinned against light , if you are tempted to blaspheme , if you are down in despair , if you think God fights against you , or if heaven is hid from your eyes ; remember 't was thus with your Father , but out of them all the Lord delivered me . I could have enlarged much in this my discourse of my temptations and troubles for sin , as also of the merciful kindness and working of God with my Soul : I could also have stept into a stile much higher then this in which I have here discoursed , and could have adorned all things more the● here I have seemed to do : but I dare not : God did not play in convincing of me ; the Devil did not play in tempting of me ; neither did I play when I sunk as into a bottomless pit , when the pangs of hell caught hold upon me : wherefore I may not play in my relating of them , but be plain and simple , and lay down the thing as i● was : He that liketh it , let him receive it ; and he that does not , let him produce a better . Farewel . My dear Children , The Milk and Honey is beyond this Wilderness : God be merciful to you , and grant you be not slothful to go in to posses● the Land. Jo. Bunyan . GRACE Abounding to the chief of Sinners : OR , A Brief Relation Of the exceeding mercy of God in Christ , to his poor Servant John Bunyan . IN this my relation of the merciful working of God upon my Soul , it will not be amiss , if in the first place I do in a few words give you a hint of my pedegree , and manner of bringing up ; that thereby the goodness and bounty of God towards me , ●ay be the more advanced and magnified before ●he sons of men . 2. For my descent then , it was , as is well known ●y many , of a low and inconsiderable generation ; ●y fathers house being of that rank that is mean●st , and most despised of all the families in the ●and . Wherefore I have not here , as others , to boast of Noble blood , or of a High-born state according to the flesh : though all things considered , I magnifie the Heavenly Majesty , for that by thi● door he brought me into this world , to partake o● the Grace and Life that is in Christ by the Gospel . 3. But yet notwithstanding the meanness and inconsiderableness of my Parents , it pleased God to put it into their heart , to put me to School , to learn both to Read and Write ; the which I also attained , according to the rate of other poor mens children , though to my shame I con●ess , I did soo● loose that little I learnt , and that even almost utterly , and that long before the Lord did work hi● gracious work of conversion upon my Soul. 4. As for my own natural life , for the time that I was without God in the world , it was , indeed , acco●ding to the course of this world , and the spirit that now worketh in the children of disobedience : it was my delight to be taken captive by the Devil at his will , being filled with all unrighteousness ; the which did also so strongly work , and put forth it self , both in my heart and life , and tha● f●om a childe , that I had but few Equals , ( especially considering my yea●s , which were tender ( being few ) both for cu●sing , swearing , lying and blaspheming the holy Name of God. 5. Yea , so setled and rooted was I in thes● things , that they became as a second Nature to me ; the which , as I also have with soberness considered since , did so offend the Lord , that even i● my childhood he did scare and affright me wit● fearful dreams , and did terrifie me with dreadfu● visions . For often , after I had spent this and th● other day in sin , I have in my bed been greatly a●flicted , while asleep , with the apprehensions o● Devils , and wicked spirits , who still , as I the● thought , laboured to draw me away with them of which I could never be rid . Also I should at ●hese years be g●eatly afflicted and troubled with ●he thoughts of the day of Judgement , and that ●oth night and day , and should tremble at the ●houghts of the fearful torments of Hell-fire ; still ●earing that it would be my lot to be found at last ●mongst those Devils and Hellish Fiends , who are ●here bound down with the chains and bonds of eternal da●kn●ss . 6. These things , I say , when I was but a childe , did so distress my Soul , that when in the midst of my many sports and childish vanities , amidst my ●ain companions , I was often much cast down and afflicted in my mind therewith ; yet could I not let go my sins : yea , I was so overcome with despair of life and heaven , that then I should often wish , either that there had been no Hell , or that I had been a Devil ; supposing they were onely tormentors ; that if it must needs be , that I indeed went thither , I might be rather a tormentor , then ●ormented my self . 7. A while after , these terrible dreams did leave me , which also I soon forgot ; for my pleasures did quickly cut off the remembrance of them , as if they had never been ▪ wherefore with more greediness , according to the strength of Nature , I did still let loose the reins to my lusts , and delighted in all ●ransgression against the Law of God : so that until ● came to the state of marriage , I was the very ring-●eader of all the Youth that kept me company , in●o all manner of vice and ungodliness . 8. Yea , such prevalency had the lusts and fruits of the flesh , in this poor Soul of mine , that had not ● miracle of precious grace prevented , I had not onely perished by the stroke of eternal Justice , but ●ad also laid my self open even to the stroke of those ●aws , which bring some to disgrace and open shame before the face of the wo●ld . 9. In these days the thoughts of Religion wa● very grievous to me ; I could neither endure it m● self , nor that any other should : so that when I hav● but seen some read in those books that concerned Chistian piety , it would be as it we●e a p●ison to me . T●en I said unto God , Depart from me , for I desire not the knowledge of thy ways , Job 21.14 , 15. 〈◊〉 was now void of all good consideration ; Heave● and Hell were both out of sight and minde ; an● as for Saving and Damning , they were least in my thoughts . O Lord , thou knowest my life , and my way● were not hid f●om thee . 10. Yet this I well remember , that though 〈◊〉 could my self sin with greatest delight and ease ▪ and also take pleasure in the vileness of my companions ; yet even then , if I have at any time seen wicked things by those that professed goodness , i● would make my spirit tremble . As once above al● the rest , when I was in my heighth of vanity , ye● hearing one to swear that was reckoned for a relious man , it had so great a stroke upon my spirit , as it made my heart to ake . 11. Presently after this , I changed my condition into a married state ; and my mercy was , to ligh● upon a Wife whose Father was counted godly ▪ this Woman and I , though we came together a● poor as poor might be , ( not having so much as a Dish or Spoon betwixt us both ) yet this she had for her part , The Plain Mans Path-way to Heaven , and The Practice of Piety , which her Father had left he● when he died . In these two Books , I should sometimes read with her , wherein I also found som● things that were somewhat pleasing to me : ( bu● all this while I met with no conviction . ) She als● would be often telling of me what a godly man he● Fat●er was , and how he would reprove and correct Vice , both in his house and amongst his neighbours ; what a strict and holy life he lived in his day , both in word and deed . 12. Wherefore these books , with this relation , though they did not reach my heart to awaken it about my sad and sinful state , yet they did beget within me some desires to Religion : so that , because I knew no better , I fell in very eagerly with the Religion of the times , to wit , to go to Church twice a day , and that too with the foremost , and there should very devoutly both say and sing as others did ; yet retaining my wicked life : but withal , I was so over-run with a spirit of superstition , that I adored , and that with great devotion , even all things ( both the High-place , Priest , Clerk , Vestments , Service , and what else ) belonging to the Church ; counting all things holy that were therein contained ; and especially the Priest and Clerk most happy , and without doubt greatly blessed , because they were the Servants , as I then thought , of God , and were principal in the holy Temple , to do his work therein . 13. This conceit grew so strong in little time upon my spirit , that had I but seen a Priest , ( though never so sordid and debauched in his life ) I should find my spirit fall under him , reverence him , and knit unto him ; yea , I thought for the love I did bear unto them , ( supposing they were the Ministers of my God ) I could have layn down at their feet , and have been trampled upon by them ; their Name , their Garb , and Work , did so intoxicate and bewitch me . 14. After I had been thus for some considerable time , another thought came into my mind , and that was , Whether we were of the Israelites or no : for finding in the Scriptures that they were once the peculiar People of God ; thought I , if I were one of this race , my Soul must needs be happy . Now again , I found within me a great longing to be resolved about this question , but could not tell how I should : at last , I asked my father of it , who told me , No , we were not : wherefore then I fell in my spirit , as to the hopes of that , and so remained . 15. But all this while I was not sensible of the danger and evil of sin ; I was kept from considering that sin would damn me , what Religion soever I followed , unle●s I was found in Christ : nay ; I never thought of him , nor whether there was one or no. Thus man , while blind , doth wander , but wearieth him●elf with vanity : for he knoweth not the way to the City of God , Eccles. 10.15 . 16. But one day ( amongst all the Sermons our Parson made ) his subject was to treat of the Sabbath day , and of the evil of breaking that , either with labour , sports , or otherwise : ( now I was one that took much delight in all manner of vice , and especially that was the Day that I did solace my self therewith ) . Wherefore I fell in my conscience under his Sermon , thinking and believing that he made that Sermon on purpose to shew me my evil-doing ; and at that time I felt what guilt was , though never before , that I can remember ; but then I was for the present greatly loaden therewith , and so went home when the Sermon was ended , with a great burden on my spirit . 17. This for that instant did cut the sinews of my delights , and did imbitter my former pleasures to me : but behold , it lasted not ; for before I had well dined , the trouble began to go off my minde , and my heart returned to its old course : but Oh how glad was I , that this trouble was gone from me , and that the fire was put out ! Wherefore when I had sat●sfied nature with my food , I shook the Sermon out my mind , and to my old custom● of sports and gaming I returned with great delight . 18. But the same day , as I was in the midst of a game at Cat , and having struck it one blow from the hole ; just as I was about to strike it the second time , a voice did suddenly dart from Heaven into my Soul , which said , Wilt thou leave thy sins , and go to Heaven ? or have thy sins , and go to Hell ? At this I was put to an exceeding maze ; wherefore leaving my Cat upon the ground , I looked up to Heaven , and was as if I had with the eyes of my understanding , seen the Lord Jesus looking down upon me , as being very hotly displeased with me , and as if he did severely threaten me with some grievous punishment for these , and other my ungodly practices . 19. I had no sooner thus conceived in my mind , but suddenly this conclusion was fastned on my spirit , ( for the former hint did set my sins again before my face ) That I had been a great and grievous Sinner , and that it was now too too late for me to look after Hea●●n , for Christ would not forgive me , nor pardon my transgressions . Then I fell to musing upon this also ; and while I was thinking on it , and fearing lest it should be so , I felt my heart sink in despair , concluding it was too late ; and therefore I resolved in my mind , I would go on in sin : for thought I , if the case be thus , my state is surely miserable ; miserable , if I leave my sins ; and but miserable , if I follow them : I can but be damned ; and if it must be so , I had as good be damned for many sins , as to be damned for few . 20. Thus I stood in the midst of my play , before ●ll that then were present ; but yet I told them ●othing : but , I say , I having made this conclusion , ● returned to my spo●t again ; and I well remem●er , that presently this kind of despair did so possess my Soul , that I was perswaded I could never ●ttain to other comfort then what I should get in sin ; for Heaven was gone already , so that on that I must not think : wherefore I found within me a great desire to take my fill of sin , still studdying what sin was yet to be committed , that I might taste the sweetness of it ; and I made as much haste as I could to fill my belly with its delicates , lest I should die before I had my desire ; for that I seared greatly . In these things , I protest before God , I ly● not , neither do I feign this form of speech : these were really , strongly , and with all my heart , my desires ; the good Lord , whose mercy is unsearchable , forgive me my transgressions . 21. ( And I am very confident that this temptation of the Devil is more usual amongst poor creatures then many are aware of , even to over-run thei● spirits with a scurvie and seared frame of heart , and benumming of conscience : which frame , he stilly and slyly supplyeth with such despair , that thoug● not much guilt attendeth the Soul , yet they continually have a secret conclusion within them , tha● there is no hopes for them ; for they have loved sins Jer. 2.25 . & 18.12 . ) 22. Now therefore I went on in sin with grea● greediness of mind , still grudging that I could no● be so satisfied with it as I would : this did continu● with me about a moneth , or more . But one-da● as I was standing at a Neighbours Shop-window and there cursing and swearing , and playing th● Mad-man after my wonted manner , there sat● within the woman of the house , and heard me● who though she also was a very loose and ungodl● Wretch , yet protested that I swore and cursed 〈◊〉 that most fearful rate , that she was made to tremb●● to heat me : And told me further , That I was t●● ungodliest Fellow for swearing that ever she heard in 〈◊〉 her life ; and that I by thus doing , was able to spoile all the Youth in a whole Town , if they came but in my company . 23. At this reproof I was silenced , and put to secret shame ; and that too , as I thought , before the God of Heaven : wherefore while I there stood , and hanging down my head , I wished with all my heart that I might be a little childe again , that my Father might learn me to speak without this wicked way of swearing : for thought I , I am so accustomed to it , that it is but in vain for me to think of a reformation , for I thought it could never be . 24. But how it came to pass I know not , I did from this time forward so leave my swearing , that it was a great wonder to my self to observe it ; and whereas before I knew not how to speak unless I put an Oath before , and another behind , to make my words have authority , now I could speak better , and with more pleasantness then ever I could before : all this while I knew not Jesus Christ , neither did I leave my sports and play . 25. But quickly after this , I fell in company with one poor man , that made profession of Religion ; Who , as I then thought , did talk pleasantly of the Scriptures , and of the matters of Religion : wherefore falling into some love and liking to what he said , I betook me to my Bible , and began to take great pleasu●e in reading , but especially with the historical part thereof : for as for Pauls Epistles , and Scriptures of that nature , I could not away with them , being as yet but ignorant either of the corruptions of my nature , or of the want and worth of Jesus Christ to save me . 26. Wherefore I fell to some outward Reformation , both in my words and life , and did set the Commandments before me for my way to Heaven : which Commandments . I also did strive to keep ; and , as I thought , did keep them pretty well sometimes , and then I should have comfort ; yet now and then should break one , and so afflict my Conscience ; but then I should repent , and say I was sorry for it , and promise God to do better next time , and there get help again . 27. Thus I continued about a year , all which time our Neighbours did take me to be a very godly man , a new and religious man , and did marvel much to see such a great and famous alteration in my life and manners ; and indeed so it was , though yet I knew not Christ , nor Grace , nor Faith , nor Hope ; and truly as I have well seen since , had I then died , my state had been most fearful : well , this I say , continued about a twelve-month , or more . 28. But upon a day , the good Providence of God did cast me to Bedford , to work on my calling ; and in one of the streets of that town , I came where there was three or four poor women sitting at a door in the Sun , and talking about the things of God ; and being now willing to hear them discourse , I drew near to hear what they said ; for I was now a brisk talker also my self in the matters of Religion : but now I may say , I heard , but I understood not , for they were far above out of my reach , for their talk was about a new birth , the work of God on their hearts , also how they were convinced of their miserable stare by nature : they talked how God had visited their souls with his love in the Lord Jesus , and with what words and promises they had been refreshed , comforted , and supported against the temptations of the Devil ; moreover , they reasoned of the suggestions and temptations of Satan in particular , and told to each other by which they had been afflicted , and how they were born up under his assaults : they also discoursed of their own wretchedness of heart , of their unbelief , and did contemn , slight and abhor their own righteousness , as filthy , and insufficient to do them any good . 29. And me thought they spake as if joy did make them speak : they spake with such plea●antne●s of Scripture language , and with such appearance of grace in all they said , that they were to me as if they had found a new world , as if they were people that dwelt alone , and were not to be reckoned amongst their Neighbou●s . 30. At this I felt my own heart began to shake , as mistrusting my condition to be naught ; for I saw that in all my thoughts about Religion and Salvation , the New birth did never enter into my mind , neither knew I the comfort of the Word and Promise , nor the deceitfulness and treachery of my own wicked heart . As for secret thoughts , I took no notice of them ; neither did I understand what Satans temptations were , nor how they were to be withstood and resisted , &c. 31. Thus therefore when I had heard and considered what they said , I left them , and went about my employment again : but their talk and discourse went with me , also my heart would tarry with them , for ● was greatly affected with their words , both because by them I was convinced that I wanted the true tokens of a truly godly man , and also because by them I was convinced of the happy and blessed condition of him that was such a one . 32. Therefore I should often make it my business to be going again and again into the company of these poor people ; for ● could not stay away ; and the more I went amongst them , the more I did question my condition ; and , as still I do remember , presently I found two things within me , at which I did sometimes marvel , ( especially considering what a blind , ignorant , so●did and ungodly Wretch but just before I was ) the one was , a very great softness and tenderness of heart , which caused me to fall under the conviction of what by Scripture , they asserted ; and the other was , a great bending in my mind to a continual meditating on them , and on all other good things which at any time I heard or read of . 33. My mind was now so turned , that it lay like a Horseleach at the vein , still crying out , Give , give ; yea , it was so fixed on Eternity , and on the things about the Kingdome of Heaven , that is , so far as I knew , though as yet God knows , I knew but little , that neither pleasures , nor profits , nor perswasions , nor threats , could loosen it , or make it let go its hold ; and , thou●h I may speak it with shame , yet it is in very deed a certain truth , it would then have been as difficult for me to have taken my mind from heaven to earth , as I have found it often since to get it again from earth to heaven . 34. And now me thought I began to look into the Bible with new eyes , and read as I never did before ; and especially the Epistles of the Apostle Paul were sweet and pleasant to me : and indeed I was then never out of the Bible , either by reading or meditation , still crying out to God , that I might know the truth , and way to heaven and glory . 35. And as I went on and read , I lighted on that passage , To one is given by the Spirit the word of wisdome , to another the word of knowledge by the same Spirit , and to another Faith , &c. 1 Cor. 12. And though , as I have since seen , that by this Scripture the holy Ghost intends , in special , things extraordinary , yet on me it then did fasten with conviction , that I did , want things ordinary , even that understanding and wisdome that other Christians had . On this word I mused , and could not tell what to do , for I feared it shut me out of all the blessings that other good people had given them of God : but I was loath to conclude I had no Faith in my soul : for if I do so , thought I , then I shall count my self a very Cast-away indeed . 36. No , said I with my self , though I am convinced that I am an ignorant Sot , and that I want those blessed gifts of knowledge and understanding that other good people have , yet at a venture I will conclude I am not altogether faithless , though I know not what Faith is . For it was shewed me , and that too ( as I have since seen ) by Satan , That those who conclude themselves in a faithless state , have neither rest nor quiet in their Souls ; and ● was loath to fall quite into despair . 37. Wherefore by this suggestion , I was for a while made afraid to see my want of Faith ; but God would not suffer me thus to undo and destroy my Soul , but did continually against this my blinde and sad conclusion , create still within me such suppositions , That I might in this deceive my self ; that I could not rest con●ent until I did now come to some certain knowledge whether I had Faith or no ; this always running in my minde , But how if you want Faith indeed ? but how can you tell you have Faith ? 38. So that though I endeavoured at the first to look over the business of Faith , yet in a little time , I better considering the matter , was willing to put my self upon the tryal , whether I had Faith or no. But alas , poor Wretch ! so ignorant and brutish was I , that I knew to this day no more how to do it , than I know how to begin and accomplish that rare and curious piece of Art , which I never yet saw nor considered . 39. Wherefore while I was thus considering , and being put to my plunge about it ( for you must know that as yet I had in this matter broken my mind to no man , onely did hear and consider ) the Tempter came in with this delusion , That there was no way for me to know I had Faith , but by trying to work some miracle , urging those Scriptures that seem to look that way , for the inforcing and strengthening his Temptation . Nay , one day as I was betwixt Elstow and Bedford , the temptation was hot upon me to try if I had Faith by doing of some miracle ; which miracle at that time was this , I must say to the puddles that were in the horse pads , Be dry ; and to the dry places , Be you the puddles : and truly one time I was a going to say so indeed ; but just as I was about to speak , this thought came into my minde , But go under yonder Hedge , and pray first , that God would make you able : but when I had concluded to pray , this came hot upon me , That if I prayed and came again and tried to do it , and yet did nothing notwithstanding , then besure I had no Faith , but was a Cast-away , and lost : Nay , thought I , if it be so , I will never try yet , but will stay a little longer . 40. So I continued at a great loss : for I thought if they onely had Faith which could do such wonderful things , then I concluded that for the present I neither had it , nor yet for time to come were ever like to have it . Thus I was tossed betwixt the Devil and my own ignorance , and so perplexed , especially at some times , that I could not tell what to doe . 41. About this time , the state and happiness of these poor people at Bedford was thus in a Dream or Vision represented to me : I saw as if they were set on the Sunny side of some high Mountain , there refreshing themselves with the pleasant beams of the Sun , while I was shivering and shrinking in the cold , afflicted with frost , snow , and dark clouds ; methought also betwixt me and them I saw a wall that did compass about this Mountain ; now thorow this wall , my Soul did greatly desire to pass , concluding that if I could , I would goe even into the very midst of them , and there also comfort my self with the heat of their Sun. 42. About this wall I thought my self to goe again and again , still prying as I went , to see if I could find some way or passage by which I might enter therein , but none could I find for some time : at the last I saw as it were a narrow gap , like a little door-way in the wall , thorow which I attempted to pass : but the passage being very straight , and narrow , I made many offers to get in , but all in vain , even untill I was well nigh quite beat out by striving to get in : at last with great striving , me thought I at first did get in my head , & after that by a side-ling striving , my shoulders , and my whole body ; then was I exceeding glad , and went and sat down in the midst of them , and so was comforted with the light and heat of their Sun. 43. Now this Mountain and Wall , &c. was thus made out to me ; the Mountain signified the Church of the living God ; the Sun that shone thereon , the comfortable shining of his mercifull face on them ●hat were therein : the wall I thought was the Word ●hat did make separa●ion between the Christians ●nd the world : and the gap which was in this wall , I thought was Jesus Christ , who is the way ●o God the Father . But for as much as the passage was wonderful narrow , even so narrow , that I ●ould not but with great difficulty , enter in there●t ; it shewed me , that none could enter into life ●ut tho●e that were in down-right earnest , and ●nless also they left this wicked world behind ●●em ; for here was only roome for Body and Soul , ●ut not for Body and Soul , and Sin. 44. This resemblance abode upon my spirit many dayes , all which time I saw my self in a sorlorn and sad condition , but yet was provoked to a vehement hunger , and desire to be one of that number that did sit in this Sun-shine : now also I should pray where ever I was , whether at home or a broad , in house or field , and should also often with lifting up of heart , sing that of the fifty first Psalm , O Lord , consider my distress : for as yet I knew not where I was . 45. Neither as yet could I attain to any comfortable perswasion that I had Faith in Chirst , but instead of having satisfaction , here I began to find my Soul to be assaulted with fresth doubts about my future happiness , especially with such as these , Whether I was elected ; but how if the day of grace should now be past and gone ? 46. By these two temptations I was very much afflicted and disquieted ; sometimes by one , and sometimes by the other of them . And first , to speak of that about my questioning my election , I found ●t this time that though I was in a flame to find the way to Heaven and Glory , and though nothing could beat me off from this , yet this question did so offend and discourage me , that I was , especially at sometimes , as if the very strength of my body also had been taken away by the force and power thereof . This Scripture also did seem to me t● trample upon all my desires , It is neither in him that willeth , nor in him that runneth , but in God th●● sheweth mercy , Rom 9. 47. With this Scripture I could not tell what to do for I evidently saw that unless the great God of hi● infinite grace and bounty , had voluntarily chos● me to be a vessel of mercy , though I should desire and long , and labour untill my heart did break , 〈◊〉 good could come of it . Therefore this wou●● still stick with me , How can you tell you are ●lected ? and what if you should not ? how then ? 48. O Lord , thought I , what if I should not indeed ? it may be you are not , laid the Tempter : it may be so indeed , thought I. Why then , ●aid Satan , you had as good leave off , and strive no further ; for if indeed you should not be Elected and chosen of God , there is no talke of your being saved : For it is neither in him that willeth , nor in him that runneth , but in God that sheweth mercy . 49. By these things I was driven to my wits end , not knowing what to say , or how to answer these temptations , ( indeed I little thought that Satan had thus assaulted me , but that rather it was my own prudence thus to start the question ) for that the Elect only attained eternal life , that I without scruple did heartily close withall ▪ but that my self was one of them , there lay all the question . 50. Thus therefore for several dayes I was greatly assaulted and perplexed , and was often , when I have been walking , ready to sink where I went with faintness in my mind : but one day , after I had been so many weeks oppressed and cast down therewith , as I was now quite giving up the Ghost of all my hopes of ever attaining life , that sentence fell with weight upon my spirit , Look at the generations of old , and see , did ever any trust in God and were confounded ? 51. At which I was greatly lightened , and encouraged in my Soul ; for thus at that very instant it was expounded to me : Begin at the beginning of Genesis , and read to the end of the Revelations , see if you can find that there was any that ever trusted in the Lord , and was Confounded . So coming home , I presently went to my Bible to see if I could find that saying , not doubting but to find it presently , for it was so fresh , and with such strength and comfort on my spirit , that I was as if it talked with me . 52. Well , I looked , but I found it not , only it abode upon me : then I did aske first this good man , and then another , if they knew where it was ; but they knew no such place : at this I wondered that such a sentence should so suddenly and with such comfort , and strength seize and abide upon my heart , and yet that none could find it , ( for I doubted not but it was in holy Scripture . ) 53. Thus I continued above a year , and could not find the place , but at last , casting my eye into the Apocrypha-Books , I sound it in Ecclesiasticus ; this at the first did somewhat daunt me , but because by this time I had got more experience of the love and k●ndness of God , it troubled me the less ; especially when I considered , that though it was not in those Texts that we call holy and Canonical , yet for as much as this sentence was the sum and substance of many of the promises , it was my duty to to take the comfort of it , and I bless God for that word , for it was of God to me : that word doth still at times shine before my face . 54. After this , that other doubt did come with strength upon me , But how if the day of grace should be past and gone ? how if you have over-stood the time of mercy ? Now I remember that one day as I was walking into the Country , I was much in the thoughts of this , But how if the day of grace be past ? and to aggravate my trouble , the Tempter presented to my mind those good people of Bedford , and suggested thus unto me , That these being converted already , they were all that God would save in those parts , & that I came too late , for these had got the blessing before I came . 55. Now was I in great distress , thinking in very deed that this might well be so : wherefore I wen● up and down bemoaning my sad condition , counting my self far worse then a thousand fools , for standing off thus long , and spending so many years in sin as I have done ; still crying out ! Oh that I had turned sooner ! Oh that I had turned seven years agoe ; it made me also angry with my self , to think that I should have no more wit but to trifle away my time till my Soul and Heaven were lost . 56. But when I had been long vexed with this fear , and was scarce able to take one step more , just about the same place where I received my other encouragement , these words broke in upon my mind , Compell them to come in , that my house may be filled , and yet there is roome , Luke 14.22 , 23. These words , but especially them , And yet there is roome , were sweet words to me ; for truly I thought that by them I saw that there was place enough in Heaven for me , and moreover , that when the Lord Jesus did speak these words , he then did think of me , and that he knowing the time would come that I should be afflicted with fear , that there was no place left for me in his bosome , did before speak this word , and leave it upon record , that I might find help thereby against this vile temptation . 57. In the light and encouragement of this word , I went a pretty while , and the comfort was the more , when I thought that the Lord Jesus should think on me so long agoe , and that he should speak them words on purpose for my sake , for I did then think verily that he did on purpose speak them to encourage me withall . 58. After this , I found by reading the word , that those that must be glorified with Christ in another world , Must be called by him here . Called to the partaking of a share in his word and righteousness , and to the comforts & first-fruits of his Spirit , and to a peculiar interest in all those Heavenly things , which do indeed fore-fit the Soul for that rest and house of glory which is in Heaven above . 59. Here again I was at a very great stand , not knowing what to doe , fearing I was not called ; for thought I , if I be not called , what then can doe me good ? But oh how I now loved those words that spake of a Christians calling ! as when the Lord said to one , Follow me ; and to another , Come after me and oh thought I , that he would say so to me too ! how gladly would I run after him . 60. I cannot now express with what longings and breakings in my Soul , I cryed to Christ to call me . Thus I continued for a time all on a flame to be converted to Jesus Christ , and did also see at that day such glory in a converted state , that I could not be contented without a share therein . Gold ! could it have been gotten for Gold , what could I have given for it ! had I had a whole world , it had all gone ten thousand times over , for this , that my Soul might have been in a converted state . 61. How lovely now was every one in my eyes , that I thought to be converted men and women ? they shone , they walked like a people that carried the broad Seal of Heaven about them . Oh I saw the lot was fallen to them in pleasant places , and they had a goodly heritage . But that which made me sick , was that of Christ , in Mark , He went up into a Mountain , and called to him whom he would , and they came unto him , Mark 3.13 . 62. This Scripture made me saint and fear , yet it kindled fire in my Soul. That which made me fear , was this , lest Christ should have no liking to me , for he called whom he would . But on the glory that I saw in that condition , did still so engage my heart , that I could seldome read of any that Christ did call , but I presently wished , Would I had been in their cloaths , would I had been born Peter , would I had been born John , or would I had been by , and had heard him when he called them , how would I have cryed , O Lord , call me also ! but oh I feared he would not call me . 63. And truly the Lord let me goe thus many months together , and shewed me nothing , either that I was already , or should be called hereafter . But at last , after much time spent , and many groans to God , that I might be made partaker of the holy and heavenly calling , that word came in upon me , I will cleanse their blood that I have not cleansed , for the Lord dwelleth in Zion . Joel 3.21 . These words I thought were sent to encourage me to wait still upon God , and signified unto me , that if I were not already , yet time might come I might be in truth converted unto Christ. 64. About this time I began to break my mind to those poor people in Gedford , and to tell them my condition : which when they had heard , they told Mr. Gifford of me , who himself also took occasion to talke with me , and was willing to be perswaded of me , though I think but from little grounds ; but he invited me to his house , where I should hear him confer with others about the dealings of God with the Soul : from all which I still received more conviction , and from that time began to see something of the vanity and inward wretchedness of my wicked heart , for as yet I knew no great matter therein , but now it began to be discovered unto me , and also to worke at that rate for wickedness as it never did before . Now I evidently found , that lusts and corruptions would strongly put forth themselves within me , in wicked thoughts and desires , which I did not regard before : my desires also for heaven and life began to fail ; I found also , that whereas before my Soul was full of long●ngs after God , now my heart began to hanker after every foolish vanity ; yea , my heart would not be moved to mind that that was good , it began to be careless both of my Soul and Heaven ; it would now continually hang back both to , and in every duty , and was as a clog on the leg of a Bird to hinder her from flying . 65. Nay , thought I , now I grow worse and worse , now am I further from conversion then ever I was before ; wherefore , I began to sink greatly in my Soul , and began to entertain such discouragement in my heart , as laid me as low as Hell. If now I should have burned at a stake , I could not believe that Christ had love for me . Alas , I could neither hear him , nor see him , nor feel him , nor savor any of his things : I was driven as with a Tempest , my heart would be unclean , the Cananites would dwell in the Land. 66. Sometimes I would tell my condition to the people of God ; which when they heard , they would pity me , and would tell me of the Promises ; but they had as good have told me that I must reach the Sun with my finger , as have bidden me receive or relie upon the Promise , and as soon I should have done it , all my sence and feeling was against me , and I saw I had a heart that would sin , and lay under a Law that would condemn . 67. ( These things have often made me think of that Child which the Father brought to Christ , Who while he was yet a coming to him , was thrown down by the Devil , and also so rent and torn by him , that he lay and wallowed foaming : ) Luke 9.42 . Ma●● 9.20 . 68. Further , in these dayes I should find m● heart to shut it self up against the Lord , and against his holy Word , I have found my unbelief to set as i● were the shoulder to the door to keep him out and that too , even then when I have with many 〈◊〉 bitter sigh cried , Good Lord break it open ; Lord break these gates of brass , and cut these bars of iron asunder . Yet that Word would sometime create in my heart a peaceable pause , I girded thee , though thou hast not known me . 69. But all this while , as to the act of sinning , I never was more tender then now ; I durst not take a pin or a stick , though but so big as a straw ; for my conscience now was sore , and would smart at every touch : I could not now tell how to speak my words for fear I should mis-place them : O how gingerly did I then go , in all I did or said ! I found my self as on a miry bog , that shook if I did but stir , and as there left both of God , and Christ , and the Spirit , and all good things . 70. And though I was thus troubled and tossed and afflicted with the sight and sence and terrour of my own wickedness , yet I was afraid to let this sence and sight go quite off my minde : for I found that unless guilt of Conscience was taken off the right way , that is , by the Blood of Christ , a man grew rather worse for the loss of his trouble of minde , than better . Wherefore if my guilt lay hard upon me , then I should cry that the Blood of Christ might take it off : and if it was going off without it ( for the sence of sin would be sometimes as if it would die , and go quite away ) then I would also strive to fetch it upon my heart again , by bringing the punishment for sin in Hell-fire upon my Spirit ; and should cry , Lord , let it not go off my heart but the right way , but by the Blood of Christ , and by the application of thy mercy thorow him to my Soul ; for that Scripture lay much upon me , Without shedding of Blood there is no Remission , Heb. 9.22 . And that which made me the more afraid of this , was , Because I had seen some , who though when they were under Wounds of Conscience , then they would cry and pray , but they seeking rather present Ease from their Trouble , then Pardon fo● their Sin , cared not how they lost their guilt , 〈◊〉 they got it out of their minde ; and therefore having got it off the wrong way , it was not sanctifie● unto them , but they grew harder and blinder , an● more wicked after their trouble . This made 〈◊〉 afraid , and made me cry to God , that it might no● be so with me . 71. And now was I sorry that God had made m● a man , for I feared I was a reprobate : I counte● man , as unconverted , the most doleful of all th● Creatures : Thus being afflicted and tossed abou● my sad condition , I counted my self alone , an● above the most of men unblest . In this conditio● I went a great while , but when comforting tim● was come , I heard one preach a Sermon upo● those words in the Song , ( Song . 4.1 . ) Behold thou an● fair , my Love , behold thou art fair ; but at that tim● he made these two words , My Love , his chief an● subject matter ; from which after he had a littl● opened the text , he observed these several conclusions : 1. That the Church , and so every , saved Soul , 〈◊〉 Christs Love , when loveless : 2. Christs Love without 〈◊〉 cause : 3. Christs Love , when hated of the world ▪ 4. Christs Love when under temptation and under di●sertion : 5. Christs Love from first to last . 72. But I got no●hing by what he said at present ▪ only when he came to the application of the fourth particular , this was the word he said , If it be so th●● the saved Soul is Christs Love , when under temptatio● and dissertion ; then poor tempted Soul , when thou art assaulted and affl●cted with temptation , and the hidings 〈◊〉 Gods Face , yet think on these two words , MY LOVE still . 73. So as I was a going home , these words cam● again into my thoughts , and I well remember a● they came in , I said thus in my heart , What shall I get by thinking on these two words ? this thought had no sooner passed thorow my heart , but the words began thus to kindle in my Spirit , Thou art my Love , thou art my Love , twenty times together ; and still as they ran thus in my minde , they waxed stronger and warmer , and began to make me look up ; but being as yet between hope and fear , I still replied in my heart , But is it true too ? but is it true ? at which that sentence fell in upon me , He wist not that it was true which was done unto him of the Angel , Act. 12.9 . 74. Then I began to give place to the Word , which with power did over and over make this joyful sound within my Soul , Thou art my Love , thou art my Love , and nothing shall separate thee from my love ; and with that Rom. 8.39 . came into my minde . Now was my heart filled full of comfort and hope , and now I could believe that my sins should be forgiven me ; wherefore I said in my Soul with much gladness , Well , I would I had a pen and ink here , I would write this down before I go any further , for surely I will not forget this , forty years hence ; but alas ! within less then forty days I began to question all again . 75. Yet still at times , I was helped to believe that it was a true manifestation of Grace unto my Soul , though I had lost much of the life and savou● of it . Now about a week or fortnight after this , I was much followed by this Scripture , Simon , Simon , behold , Satan hath desired to have you , Luk. 22.31 . and sometimes it would sound so loud within me , yea , and as it were call so strongly after me , that once above all the rest , I turned my head over my shoulder , thinking verily that some man had behind me called to me , being at a great distance . 76. But so follish was I , and ignorant , that I knew not the reason of this sound , ( which as I did both see and feel soon after , was sent from heaven as an alarm to awaken me to provide for what was coming ) onely it would make me muse , and wonder in my minde to think what should be the reason that this Scripture , and that at this rate , so often and so loud , should still be sounding and ratling in mine ears . But , as I said before , I soon after perceived the end of God therein . 77. For about the space of a month after , a very great storm came down upon me , which handled me twenty times worse then all I had met with before : it came stealing upon me , now by one piece , then by another ; first all my comfort was taken from me , then darkness seized upon me ; after which , whole flouds of Blasphemies , both against God , Christ , and the Scriptures , was poured upon my spirit , to my great confusion and astonishment . These blasphemous thoughts were such as also , stirred up questions in me against the very being of God , and of his onely beloved Son ; as whether there were in truth a God or Christ , or no ? and whether the holy Scriptures were not rather a Fable and cunning Story , then the holy and pure Word of God ? 78. The Tempter also would much assault me with this : How can you tell but that the Turk● had as good Scriptures to prove their Mahomet the Saviour , as we have to prove our Jesus is ; and could I think that so many ten thousands in so many Countreys and Kingdoms , should be withou● the knowledge of the right way to Heaven ( if there were indeed a Heaven ) and that we onely , who live but in a corner of the Earth , should alone be blest therewith ? Every one doth think his ow● Religion rightest , both Jews , and Moor● , and Pagans ; and how if all our Faith , and Christ , and Scriptures , should be but a think-so too . 79. Sometime I have endeavoured to argue against these suggestions , and to set some of the Sentences of blessed Paul against them ; but alas ! I quickly felt when I thus did , such arguings as these would return again upon me ; Though we made so great a matter of Paul , and of his words , yet how could I tell but that in very deed , he , being a subtile and cunning man , might give himself up to deceive with strong delusions , and also take both that pains and travel to undo and destroy his fellows . 80. These suggestions ( with many other which at this time I may not , nor dare not utter , neither by word nor pen ) did make such a seizure upon my spirit , and did so over-weigh my heart , both with their number , continuance , and fiery force , that I felt as if there were nothing else but these from morning to night within me , and as though indeed there could be room for nothing else ; and also concluded , that God had in very wrath to my Soul given me up unto them , to be carried away with them , as with a mighty whirlwind . 81. Onely by the distaste that they gave unto my spirit , I felt there was something in me that refused to embrace them : but this consideration I then onely had , when God gave me leave to swallow my spittle , otherwise the noise , and strength , and force of these temptations would drown and overflow , and as it were bury all such thoughts , or the remembrance of any such thing . While I was in this temptation , I should find often my mind suddenly put upon it , to curse and swear , or to speak some grievous thing of God , or Christ his Son , and of the Scriptures . 82. Now I thought surely I am possessed of the Devil ; it other times again I thought I should be be rest of my wits , for instead of lauding and magnifying of God the Lo●d with others , if I have but heard him spoken of , presently some most horrible blasphemous thought or other would bolt out of my heart against him . So that whether I did think that God was , or again did think there were no such thing ; no love , nor peace , nor gracious disposition could I feel within me . 83 These things did sink me into very deep despair , for I concluded that such things could not possibly be sound amongst them that loved God. I often , when these temptations have been with force upon me , did compare my self in the case of such a Child whom some Gypsie hath by force took up under her apron , and is carrying from Friend and Country ; kick sometimes I did , and also scream and cry ; but yet I was as bound in the wings of the temptation , and the wind would carry me away . I thought also of Saul , and of the evil spirit that did possess him , and did greatly fear that my condition was the same with that of his . 84. In these days , when I have heard others talk of what was the sin against the Holy Ghost , then would the Tempter so provoke me to desire to sin that sin , that I was as if I could not , must not , neither should be quiet until I had committed that ; now no sin would serve but that : if it were to be committed by speaking of such a word , then I have been as if my mouth would have spoken that word whether I would or no ; and in so strong a measure was this temptation upon me , that often I have been ready to clap my hand under my chin ▪ to hold my mouth from opening ; and to that en● also I have had thoughts at other times to leap with my head downward into some Muckhil-hole or other , to keep my mouth from speaking . 85. Now I blessed the condition of the Dogg● and Toad , and counted the estate of every thin● that God had made , far better then this dreadful state of mine , and such as my companions was : yea , gladly would I have been in the condition of Dog or Horse , for I knew they had no Soul to perish under the everlasting weights of Hell for sin , as mine was like to do : Nay , and though I saw this , felt this , and was broken to pieces with it , yet that which added to my sorrow , was , that I could not finde that with all my Soul I did desire deliverance . That Scripture also did tear and rend my Soul in the midst of these distractions , The wicked are like the troubled Sea which cannot rest , whose waters cast up mire and dirt : There is no peace the wicked , saith my God , Isa. 57.20 , 21. 86. While this temptation lasted , which was about a year , I could attend upon none of the Ordinances of God , but with sore and great affliction ; yea , then was I most distressed with blasphemies : if I have been hearing the Word , then uncleanness , blasphemies , and despair , would hold me as Captive there ; if I have been reading , then sometimes I had sudden thoughts to question all I read ; sometimes again my mind would be so strangely snatched away , and possessed with other things , that I have neither known , nor regarded , nor remembred so much as the sentence that but now I have read . 87. In prayer also , I have been greatly troubled at this time : sometimes I have thought I should see the Devil , nay , thought I have felt him behind me pull my cloaths : he would be also continually at me in the time of prayer , to have done , break off , make haste , you have prayed enough , and stay no longer ; still drawing my minde away . Sometimes ●lso he would cast in such wicked thoughts as these , that I must pray to him , or for him : I have thought sometimes of that , Fall down , or , If thou wilt fall down and worship me . 88. Also when because I have had wandering thoughts in the time of this duty , I have laboured to compose my mind , and fix it upon God ; then with great force hath the Tempter laboured to distract me and confound me , and to turn away my mind , by presenting to my heart and fancy the form of a Bush , a Bull , a Besom , or the like , as if I should pray to those , to these also he would at sometimes especially so hold my mind , that I was as if I could think of nothing else , or pray to nothing else but to these , or such as they . 89. Yet at times I should have some strong and heart-affecting apprehensions of God , and the reality of the truth of his Gospel : but oh how would my heart at such times put forth it self with unexpressable groanings ! my whole Soul was then in every word , I should cry with pangs after God , that he would be merciful to me ; but then I should be daunted again with such conceits as these , I should think that God did mock at these my prayers , saying , and that in the audience of the holy Angels , This poor simple Wretch doth hanker after me , as if I had nothing to do with my mercy , but to bestow it on such as he : alas poor fool ! how art thou deceived , it is not for such as thee to have favour with the Highest . 90. Then hath the Tempter come upon me also with such discouragements as these ; You are very hot for mercy , but I will cool you ; this frame shall not last alwayes ; many have been as hot as you for a spirt , but I have quench'd their Zeal ( and with this such and such who were fallen off , would be set before mine eyes ) then I should be afraid that I should do so too : but , thought I , I am glad this comes into my minde ; well , I will watch and take what heed I can : Though you do , said Satan , I shall be too hard for you , I will cool you insensibly , by degrees , by little and little ; what care I , saith he , though I be seven years in chilling your heart , if I can do it at last ; continual rocking will lull a crying Child asleep : I will ply it close , but I will have my end accomplished : though you be burning hot at present , yet if I can pull you from this fire , I shall have you cold before it be long . These things brought me into great straights ; for as I at present could not find my self fit for present death , so I thought to live long would make me yet more unfit ; for time would make me forget all , and wear even the remembrance of the evil of sin , the worth of Heaven , and the need I had of the Blood of Ch●ist to wash me , both out of mind and thought : But I thank Christ Jesus , these things did not at present make me slack my crying , but rather did put me more upon it ( like her who met with the Adulterer , Deut. 22.25 . ) in which dayes that was a good word to me , after I had suffered these things a while , I am perswaded that neither death , nor life , &c. shall separate us from the love of God which is in Christ Jesus , Rom. 8.38 . And now I hoped long life should not destroy me , nor make me miss of Heaven . 91. Yet I had some supports in this temptation , though they were then all questioned by me : That in the third of Jeremiah , at the fi●st , was something to me , and so was the consideration of the fifth verse of that Chapter , that though we have spoken and done evil things as we could , yet we should cry unto God , My Father , thou art the Guide of my youth , and should return unto him . 92. I had also once a sweet glance from that in ● Cor. 5.21 . For he hath made him to be sin for us , who knew no sin , that we might be made the righteousness of God in him . I remember also that one day , as I was sitting in a Neighbours House , and there very sad at the consideration of my many blasphemies ; and as I was saying in my mind , What ground have I to think that I , who have been so vile and abominable , should ever inherit eternal life ; that word came suddenly upon me , What shall we say to these things ? If God be for us , who can be against us ? Rom. 8.31 . that also was an help unto me , Because I live , you shall live also , Joh. 14.19 . But these were but hints , touches , and short visits , though very sweet when present , onely they lasted not ; but like to Peters Sheet , of a sudden were caught up from me to Heaven again , Act. 10.16 . 93. But afterwards the Lord did more fully and graciously discover himself unto me , and indeed did quite not onely deliver me from the guilt that by these things was laid upon my Conscience , but also from the very filth thereof , for the temptation was removed , and I was put into my right mind again , as other Christians were . 94. I remember that one day as I was traveling into the Countrey , and musing on the wickedness and blasphemy of my heart , and considering of the enmity that was in me to God , that Scripture came in my mind , He hath made peace by the blood of his Cross , Col. 1.20 . by which I was made to see both again , and again , and again , that day , that God and my Soul were friends by this blood ; yea , I saw that the justice of God and my sinful Soul , could imbrace and kiss each other through this blood : thi● was a good day to me , I hope I shall not forget it . 95. At another time , as I was set by the fi●e in my house , and musing on my wretchedness , the Lord made that also a precious word unto me , For as much then as the children are partakers of flesh and blood , he also himself likewise took part of th● same , that through death he might destroy him that had the power of death , that is the Devil : and deliver those who through the fear of death were all their life time subject to bondage , Heb. 2.14 , 15. I thought that the glory of these words was then so weighty on me , that I was both once and twice ready to swoon as I sat , yet not with grief and trouble , but with sollid joy and peace . 96. At this time also I sat under the Ministry of holy Mr. Gifford , whose Doctrine , by Gods grace , was much for my stability . This man made it much his business to deliver the People of God from all those false and unsound rests that by Nature we are prone to take and make to our Souls ; he pressed us to take special heed , that we took not up any truth upon trust , as from this or that or another man or men , but to cry mightily to God , that he would convince us of the reality thereof , and set us down therein by his own Spirit in the holy Word ; for , said he , if you do otherwise , when temptations come , if strongly , you not having received them with evidence from Heaven , will find you want that help and strength now to resist , as once you thought you had . 97. This was as seasonable to my Soul , as the former and latter rain in their season ; for I had found , and that by sad experience , the truth of these his words . ( For I had felt , no man can say , especially when tempted of the Devil , that Jesus Christ is Lord , but by the holy Ghost . ) Wherefore I found my Soul thorow Grace very apt to drink in this Doctrine , and to incline to pray to God that in nothing that pertained to Gods glory and my own eternal happiness , he would suffer me to be without the confirmation thereof from Heaven ; for now I saw clearly there was an exceeding difference betwix the notions of flesh and blood , and the Revelations of God in Heaven , also a great difference between that faith that is fained , and according to mans wisdom , and of that which comes by a man being born thereto of God , Mat. 16.15 , 16. 1 John 5.1 . 98. But oh ! now , how was my Soul led from truth to truth by God! even from the birth and Cradle of the Son of God , to his ascention and second coming from Heaven to judge the World. 99. Truly I then found upon this account the great God was very Good unto me , for to my remembrance there was not any thing that then I c●ied to God to make known and reveal unto me , but he was pleased to do it for me , I mean not one part of the Gospel of the Lord Jesus , but I was orderly led into it ; me thought I saw with great evidence , from the relation of the four Evangelists , the wonderful work of God in giving Jesus Christ to save us , from his conception and birth , even to his second coming to judgement : me thought I was as if I had seen him born , as if I had seen him grow up , as if I had seen him walk thorow this world , from the Cradle to his Cross , to which also when he came , I saw how gently he gave himself to be hanged and nailed on it for my sins and wicked doings ; also as I was musing on this his progress , that droped on my Spirit , He was ordained for the slaughter , 1 Pet. 1.19 , 20. 100. When I have considered also the truth of his resurrection , and have remembred that word , touch me not Mary , &c. I have seen , as if he leaped at the Graves mouth , for joy that he was risen again , and had got the conquest over our dreadful foes , John 20.17 . I have also in the Spirit seen him a man on the right hand of God the Father for me , and have seen the manner of his comming from Heaven to judge the world with glory , and have been confirmed in these things by these Scriptures following , Acts 1.9 , 10. Acts. 7. 56. Act● 10.42 . Heb. 7.24 . Heb. 8.38 . Rev. 1.18 . 1 Thes. 4.17 , 18. Once I was much troubled to know whether the Lord Jesus was both Man as well as God , and God as well as Man ; and truly in those dayes , let men say what they would , unless I had it with evidence from Heaven , all was as nothing to me , I counted not my self set down in any truth of God ; well , I was much troubled about this point , and could not tell how to be resolved : at last , that in the fift of the Revelations came into my mind , And I beheld , and lo , in the midst of the Throne , and of the four Beasts , and in the midst of the Elders stood a Lamb ; in the midst of the Throne , there is his God-head , in the midst of the Elders , there is his man hood ; but O me thought this did glister , it was a goodly touch and gave me sweet satisfaction ; that other Scripture also did help me much in this , To us a Child is born , to us a Son is given , and the government shall be upon his shoulder , and his Name shall be called Wonderful , Counsellor , the Mighty God , the Everlasting Father , the Prince of Peace , &c. Isa. 9.6 . 101. Also besides these teachings of God in his Word , the Lord made use of two things to confirm me in these things , the one was the errors of the Quakers , and the other was the guilt of sin ; for as the Quakers did oppose his Truth , so God did the more confirm me in it , by leading me into the Scriptures that did wonderfully maintain it ; and as I said , the guilt of sin did help me much , for still as that would come upon me , the blood of Christ did take it off again , and again , and again , and that too , sweetly , according to the Scriptures ; O Friends , cry to God to reveal Jesus Christ unto you , there is none teacheth like him . 102. It would be too long for me here to stay , to tell you in particular how God did set me down in all the things of Christ , and how he did , that he might so do , lead me into his words , yea and also how he did open them unto me , make them shine before me , and cause them to dwell with me , talk with me , and comfort me over and over , both of his own being , and the being of his Son , and Spirit , and Word , and Gospel . 103. Onely this , as I said before , I will say unto you again , that in general he was pleased to take this course with me , first to suffer me to be afflicted with temptation concerning them , and then reveal them to me ; as sometimes I should lie under great guilt for sin , even crushed to the ground therewith , and then the Lord would shew me the death of Christ , yea and so sprinkle my Conscience with his Blood , that I should find , and that before I was aware , that in that Conscience , where but just now did reign and ●age the Law , even there would rest and abide the Peace and Love of God thorow Christ. 104. Now had I an evidence for Heaven with many golden Seals thereon , all hanging in my sight ; now could I remember this manifestation , and the other discovery of grace with comfort ; and should often long and desire that the last day were come , that I might for ever be inflamed with the sight , and joy , and communion of him , whose Head was crowned with Thorns , whose Face was spit on , and Body broken , and Soul made an offering for my sins : for whereas before ● lay continually trembling at the mouth of Hell ; now me thought I was got so far therefrom , tha● I could not , when I looked back , scarce discern it 〈◊〉 and O thought I , that I were fourscore years old now , that I might die quickly , that my soul migh● be gone to rest . 105. But after the Lord had in this manner 〈◊〉 graciously delivered me from this great and sor● temptation , and had set me down so sweetly in the Faith of his holy gospel , and had given me such strong consolation and blessed evidence from heaven touching my interest in his love through Christ ; the Tempter came upon me again , and that with a more grievous and dreadful temptation then before . 106. And that was to sell and part with this most blessed Christ , to exchange him for the things of this life ; for any thing : the temptation lay upon me for the space of a year , and did follow me so continually , that I was not rid of it one day i● a month , no not sometimes one hour in many dayes together , unless I was asleep . 107. And though , in my judgement , I was perswaded , that those who were once effectually in Christ ( as I hoped , through his grace , I had seen my self ) could never lose him for ever ( For the land shall not be sold for ever , for the Land is mine , saith God , Levit. 25.23 . ) yet it was a con●inual vexation to me , to think that I should have so much as one such thought within me against a Christ , a Jesus , that had done for me as he had done . 108. But it was neither my dislike of the thought , nor yet any desire and endeavour to resist it , that in the least did shake or abate the continuation or force and strength thereof ; for it did alwayes in almost whatever I thought , intermix it self therewith , in such sort that I could neither eat my food , stoop for a pin , chop a stick , or cast mine eye to look on this or that , but still the temptation would come , Sell Christ for this , or sell Christ for that . 109. Sometimes it would run in my thoughts not so little as a hundred times together , Sell him , sell him , sell him ; against which , I may say , for whole hours together I have been forced to stand as continually leaning and forcing my spirit against it , lest haply before I were aware , some wicked thought might arise in my heart that might consent thereto ; and sometimes also the Tempter would make me believe I had consented to it , then should I be as tortured on a Rack for whole dayes together . 110. This temptation did put me to such scares lest I should at some times , I say , consent thereto , and be overcome therewith , that by the very force of my mind in labouring to gainsay and resist this wickedness ; my very Body also would be put into action or motion , by way of pushing or thrusting ; still answering , as fast as the destroyer said fell him , I will not , I will not , I will not , I will not , no not for thousands , thousands , thousands of worlds ; this reckoning lest I should in the midst of these assaults set too low a vallue of him , even until I scarce well knew where I was , or how to be composed again . 111. But to be brief , one morning as I did lie in my Bed , I was , as at other times , most fiercely assaulted with this temptation , to sell and part with Christ ; the wicked suggestion still running in my mind , sell him , sell him , sell him , sell him , as fast as a man could speak ; against which also in my mind , as at other times I answered , No , no , not for thousands , thousands , thousands , at least twenty times together ; but at last , after much striving even until I was almost out of breath , I felt the thought pass through my heart , Let him go if he will and I thought also that I felt my heart consent thereto . 112. Now was the battel won , and down fel● I , as a Bird that is shot from the top of a Tree , in to great guilt and fearful despair ; thus gettin● out of my Bed , I went moping into the field but God knows with as heavy a heart as mortal man , I think , could bear ; where for the space of two hours , I was like a man berest of life , and as now past all recovery , and bound over to eternal punishment . 113. And withal , that Scripture did seize upon my Soul , Or profane person , as Esau , who for one morsel of meat sold his Birth-right ; for you know how that afterwards when he would have inherited the blessing , he was rejected , for he found no place of repentance , though he sought it carefully with tears , Heb. 12.16 , 17. 114. These words were to my Soul like Fetters of Brass to my Legs , in the continual sound of which I went for several months together . But about ten or eleven a Clock one day , as I was walking under a Hedge , full of sorrow and guilt God knows , and bemoaning my self for this hard hap , that such a thought should arise within me , suddenly this sentence bolted in upon me , The Blood of Christ remits all guilt ; at this I made a stand in my Spirit : with that , this word took hold upon me , The Blood of Jesus Christ his Son cleanseth ●s from all sin : now I began to conceive peace in my Soul , and methought I saw as if the Tempter did hear and stea● away from me , as being ashamed of what he had done . At the same time also I had my sin and the Blood of Christ thus represented to me , That my sin when compared to the Blood of Christ , was no more to it , than this little clot or stone before me , is to this vast and wide field that here I see : This gave me good encouragement for the space of ●wo or three hours , in which time also me thought I saw by faith the Son of God as suffering for my sins . But because it tarried not , I therefore sunk 〈◊〉 my spirit under exceeding guilt again . 115. Sometimes also I should have a touch from ●hat in Luk. 22.31 . I have prayed for thee , that thy Faith fail not ; but it would not abide upon me : neither could I indeed , when I consider'd my state , find ground to conceive in the least , that there should be the root of that Grace within me , having s●nned as I had done . Now was I tore and rent in heavy case , for many days together . 116. Then began I with sad and careful heart , to consider of the nature and largeness of my sin , and to search in the word of God , if I could in any place espy a word of Promise , or any encouraging Sentence by which I might take relief . Wherefore I began to consider that third of Mark , A●l manner of sins and blasphemies shall be forgiven unto the sons of men , wherewith soever they shall blaspheme : Which place me thought , at a blush , did contain a large and glorious Promise for the pardon of high offences ; but considering the place more fully , I thought it was rather to be understood , as relating more chiefly to those who had , while in a natural estate , committed such things as there mentioned , but not to me , who had not onely received light and mercie , but that had both after and also contrary to that , so slighted Christ as I had done . 117. I feared therefore that this wicked sin of mine might be that sin unpardonable , of which he there thus speaketh , But he that shall blaspheme against the Holy Ghost , hath never forgiveness , but is in danger of eternal damnation : And I did the rather give credit to this , because of that sentence in the Hebrews , For y●u know how that afterwards , when he would have inherited the blessing , he was rejected ; for he found no place of repentance , though he sought it carefully with tears . 118. And now began I to labour to call again time that was past , wishing a thousand times twice told , that the day was yet to come , when I should be tempted to such a sin ; concluding with great indignation , both against my heart and all assaults , how I would rather have been torn in pieces , than found a consenter thereto : but alas ! these thoughts and wishings , and resolvings , were now too late to help me ; the thought had passed my heart , God hath let me go , and I am fallen : O , thought I , that it was with me as in months past , as in the days when God preserved me ! Job 29.2 . 119. Then again , being loth and unwilling to perish , I began to compare my sin with others , to see if I could find that any of those that are saved had done as I had done . So I considered David's Adultery and Murder , and found them most hainous crimes , and those too committed after light and grace received : but yet by considering , I perceived that his transgressions were onely such as were against the Law of Moses , from which the Lord Christ could with the consent of his Word deliver him : but mine was against the Gospel , yea , against the Mediator thereof . 120. Now again should I be as if racked upon the Wheel ; when I considered , that , besides the guilt that possessed me , I should be so void of grace , so bewitched : What , thought I , must it be no sin but this ? must it needs be the great transgression ? Psal. 19.13 . must that wicked one touch my Soul , 1 Joh. 5.18 . O what stings did I find in all these Sentences ! 121. After this , I came to consider of Peters sin which he committed in denying his Master ; and indeed this came nighest to mine , of any that I could find ; for he had denied his Saviour as I , and that after Light and Mercy received ; yea , and that too , after warning given him : I also considered that he did it both once and twice , and that after time to consider betwixt . But though I put all these circumstances together , that if possible I might find help , yet I considered again , that his was but a denial of his Master , but mine was a selling of my Saviour . Wherefore I thought with my self , that I came nearer to Judas , than either to David or Peter . 122. Here again , my torment would flame out , and afflict me ; yea , it would grind me as it were to powder , to discern the preservation of God towards others , while I fell into the snare : For in my thus considering of other mens sins , and comparing of them with my own , I could evidently see how God preserved them notwithstanding their wickedness , and would not let them , as he had let me , to become a son of perdition . 123. But O how did my Soul at this time prize the preservation that God did set about his People ! Ah how safely did I see them walk , whom God had hedged in ! they were within his care , protection and special providence : though they were full as bad as I by nature , yet because he loved them , he would not suffer them to fall without the range of Mercy : but as for me , I was gone , I had done it , he would not preserve me , nor keep me , but suffered me , because I was a Reprobate , to fall as I had done . Now did those blessed places that spake of Gods keeping his People , shine like the Sun before me , though not to comfort me , but to shew me the blessed state and heritage of those whom the Lord had blessed . 124. Then again , I began to compare my sin with the sin of ●udas , that if possible I might find that mine differed from that which in truth is unpardonable ; and O thought I , if it should be but the b●eadth of an hair , what a happy condition is my Soul in ! And by considering , I found that Judas did his intentionally , but mine was against my strivings ; besides , his was committed with much , deliberation , but mine in a fearful hurry , on a ●udden . Thus I was tossed to and fro , like the Locusts ; and driven from trouble to sorrow ; hearing alwa●s the sound of Esau's fall in mine ears , and of the dreadful consequences thereof . 125. Yet this consideration about Judas his sin , was for a while some little relief unto me : for I saw I had not , as to the circumstances , transgressed so soully as he : but this was quickly gone again , for I thought with my self there might be more ways then one to commit the unpardonable sin ; and that too , there might be degrees of that , as well as of other transgressions : wherefore , for ought I yet could perceive , this iniquity of mine might be such as might never be passed by . 126. Then was I struck into a very great trembling , insomuch that at sometimes I could for whole days together feel my very body as well as my minde to shake and torter under the sence of the dreadful Judgement of God , that should fall on those that have sinned that most fearful and unpardonable sin . I felt also such a clogging and heat at my stomach by reason of this my terrour , that I was , especially at some times , as if my breast-bone would have split in sunder . Then I thought of that concerning Judas , Who by his falling headlong , burst asunder , and all his bowels gushed out , Act. 1. 127. I feared also that this was the mark that the Lord did set on Cain , even continual fear and trembling under the heavy load of guilt that he had charged on him for the blood of his Brother Abel . Thus did I wind , and twine , and sh●ink under the burden that was upon me ; which burden also did so oppress me , that I could neither stand nor go , nor lie either at rest or quiet . 127. Yet that saying would sometimes come to mind , He hath received gifts for the rebellious , Psal. 68.18 . The rebellious ? thought I ; Why surely they are such as once were under subjection to their Prince , even those who after they have sworn subjection to his Government , have taken up arms against him . 128. This sometimes I thought on , and should labour to take hold thereof ; that some , though small , refreshment might have been conceived by me : but in this also I missed of my desire , I was driven with force beyond it , like a man that is going to the place of execution , even by that place where he would fain c●eep in , and hide himself , but may not . 129. Again , after I had thus considered the sins of the Saints in particular , and found mine went beyond them ; then I began to think thus with my self : Set case I should put all theirs together , and mine alone against them , might I not then finde some encouragement ? for if mine , though bigger than any one , yet should but be equal to all , then there is hopes : for that Blood that hath vertue enough to wash away all th●irs , hath also vertue enough to do away mine , though this one be full as big , if no bigger , then all theirs . Here again I should consider the sin of David , of Solomon , of Manasseh , of Peter , and the rest of the great offenders , and should also labour what I might , with fairness , to to aggravate and heighten their sins by several circumstances : but alas ▪ 't was all in vain . 130. This one consideration would always kill my Heart , My sin was point-blank against my Saviour , and that too at that height , that I had in my heart said of him , Let him go if he will. O me thoughts , this sin was bigger than the sins of a Countrey , of a Kingdom , or of the whole World , no one pardonable , nor all of them together , was able to equal mine , mine out-went them every one . 131. Now I should feel my minde to flee from God , as from the face of a dreadful Judge ; yet thi● was my torment , I could not escape his hand . ( It is a fearful thing to fall into the hands of the living God , Heb. 10. ) But blessed be his grace , that Scripture in these flying fits would call , as running after me , I have blotted out as a thick cloud thy transgressions , and as a cloud thy sins : Return unto me , f●r I have redeemed thee , Isa. 44.22 . but I could not return , but fled , though at some times it cried , Return , as if it did hollow after me : for I feared to close in therewith , lest it should not come from God , for that other was still sounding in my conscience , For you know how that afterwards , when he would have inherited the Blessi●g , he was rejected , &c. 132. All this while my life hung in doubt before me , not knowing which way I should tip ; onely this I found my Soul desire , even to cast it self at the foot of Grace by Pr●yer and Supplication . But O 't was hard for me to bear the face to pray to this Christ for mercie , against whom I had thus most vilely sinned ! yet I knew this must be the way , for mercy was no where else . 133. Which when the Tempte● perceived , he strongly suggested to me , That I ought not to pray to God , for Prayer was not for any in my case , neither could it do me good , because I had ●ejected the Mediator , by whom all Prayers came with acceptance to God the Father , and without whom no Prayer could come into his presence ; whe●efore now to pray , is but to adde sin to sin : yea , now to pray , seeing God hath cast you off , is the next way to anger and off●nd him more then ever you did before . 134. For God ( said he ) hath been weary of you for these several years already , because you a●e none of his ; you bauling in his ears hath been no ple●sant voice to him , and therefore he let you sin this sin , that you might be quite cut off , and will you pray still ? This the Devil urged , and set forth by that in Numbers , which Moses said to the Children of Israel , That because they would not go up to possess the Land when God would have them , therefore for ever after he did bar them out from thence , though they prayed they might with tears , Numb . 14.36 , 37 , &c. 135. As 't is said in another place , Exod. 21.14 . The man that sins presumptuosly , shall be taken from Gods Altar , that he may die : Even as Joab was by King Solomon , when he thought to find shelter there , 1 King. 2.27 , 28 , &c. These places did pinch me very sore ; yet my case being desperate , I thought with my self , I can but die , and if it must be so , it shall once be said , That such a one died at the foot of Christ in Prayer : this I did , but with great difficulty , God doth know ; for still that saying about Esau would be set at my heart , even like a flaming sword , to keep the way of the tree of Life , lest I should take thereof , and live . O who knows how hard a thing I found it to come to God in prayer ! 136. I did also desire the Prayers of the People of God for me , but I feared that God would give them no heart to do it ; yea , I trembled in my Soul to think that some or other of them shortly would tell me , that God had said those words to ●hem that he once did say to the Prophet concerning the Children of Israel , Pray not for this People , for I have rejected them , Jer. 11.14 . So , Pray not for him , for I have rejected him : Yea , I thought that he had whispered this to some of them al●eady , onely they durst not tell me so , neither durst I ask them of it , for fear if it should be so , it would make me quite besides my self . Man knows the beginning of sin ( said Spira ) but who bounds the issue 's thereof ? 137. Now also did the Tempter begin to mock me in my misery , saying , That seeing I had thus parted with the Lord Jesus , and provoked him to displeasure who should have stood between my Soul and the flame of devouring fire , the way was now but one , and that was , to pray that God the Father would be the Mediator betwixt his Son and me , that we might be reconciled again , and that I might have that blessed benefit in him that his blessed Saints enjoyed . 138. Then did that Scripture seize upon my Soul , He is of one mind , and who can turn him ? Oh I saw 't was as easie to perswade him to make a new world , a new Covenant , or new Bible besides that we have already , as to pray for such a thing : this was to perswade him that what he had done already was meer folly , and to perswade with him to alter , yea , to disanul the whole way of salvation ; and then would that saying rent my Soul asunder , Neither is there salvation in any other , for there is none other Name under heaven , given amongst men , whereby we must be saved , Act. 4.12 . 139. Now the most free , and full , and gracious words of the Gospel , were the greatest torment to me ; yea , nothing so afflicted me as the thoughts of Jesus Christ : for the remembrance of a Saviour , because I had cast him off , brought both the villany of my sin , and my loss by it , to mind . O 't is sad to be destroyed by the grace and mercy of God ; to have the Lamb , the Saviour , turn Lyon and Destroyer , Rev. 6. I also trembled at the sight of the Saints of God , especially at those that greatly loved him , and that made it their business to walk continually with him in this world : for they did both in their words , their carriages , and all their expressions of tenderness and fear to sin against their precious Saviour , condemn , lay guilt upon , and also add continual affliction and shame un●o my Soul. 140. Now also the Tempter began afresh to mock my Soul , saying , That Christ indeed did pity my case , and was sorry for my loss : but for as much as I had sinned , and transgressed as I had done , he could by no means help me , nor save me from what I feared ; for my sin was not of the nature of theirs , for whom he bled and died , neither was it counted with those that were laid to his charge when he hanged on the tree ; therefore unless he should come down from Heaven , and die anew for this sin , though indeed he did greatly pity me , yet I could have no benefit of him . 141. But O how this would add to my affliction , to conceit that I should be guilty of such a sin , for which he did not die ! These thoughts would so confound me , and imprison me , and tie me up from Faith , that I knew not what to do : but Oh thought I , that he would come down again , O that the work of Mans Redemption was yet to be done by Christ ; how would I pray him , and intreat him to count and reckon this sin amongst the rest for which he died ? But that would strike me down Christ being raised from the dead , dieth no more : Death hath no more D●minion over him , Rom. 6.9 . 142. Thus was I always sinking , whatever I did think or do . So one day I walked to a Neighbouring Town , and sate down upon a Settle in the Street , and fell into a very deep pause about the most fearful state my sin had brought me to ; and after long musing , I lifted up my head , but me thought I saw as if the Sun that shineth in the heavens did grudge to give me light , and as if the very stones the street , and tiles upon the house did bend themselves against me . O how happ● now was every creature over I was ! for they stoo● fast , and kept their station , but I was gone an● lost . 143. Then breaking out in the bitterness of my Soul , I said with a grievous sigh , How can God comfort such a wretch as I ? I had no sooner said it , but this returned upon me , as an eccho doth answer a voice , This sin is not unto death . At which I was as if I had been raised out of a grave , and cryed out again , Lord , how couldst thou find out such a word as this ? For I was filled with admiration at the firness , and also at the unexpectedness of the sentence . 144. Now I was in hopes that my sin was not unpardonable , but that there might be hopes for me to obtain forgiveness . But O how Satan now di● lay about him , for to bring me down again ! But he could by no means do it , neither this day , nor the most part of the next : for this good sentence stood like a Mill-post at my back . Yet towards the evening of the next day , I felt this word begin to leave me , and to withdraw its supportation from me , and so I returned to my old fears again , but with a great deal of grudging and peevishness , for I feared the sorrow of it . 145. But the next day at evening , being under many fears , I went to seek the Lord ; and as I prayed , I cryed to him in these words : O Lord , I beseech thee shew me that thou hast l●ved me with an everlasting love , Jer. 31.3 . I had no sooner said it , but with sweetness it returned upon me , I have loved thee with an everlasting l●ve . Now I went to bed at quiet , also when I awaked the next morning , it was fresh upon my Soul. 146. But yet the Tempter left me not , for it could not be so little as an hund●ed times that he that day did labour to break my peace . O the combats and conflicts that I did then meet with as I strove to hold by this word , that of Esau would flie in my face , like to Lightning : I should be sometimes up and down twenty times in an hour . Yet God did bear me up , and keep my heart upon this word , from which I had also for several days together very much sweetness and comfortable hopes of pardon . For thus it was made out to me , I loved thee whilst thou wast committing this sin , I loved thee before , I love thee still , and I will love thee for ever . 147. Yet I saw my sin most barbarous , and a filthy crime , and could not but conclude , and that with great shame and astonishment , that I had horribly abused the holy Son of God : wherefore I felt my soul greatly to love and pity him , and my bowels to yearn towards him : for I saw he was still my friend , and did reward me good for evil ▪ yea , the love and affection that then did burn within to my Lord and Saviour Jesus Christ , did work at this time such strong and hot desire of revengement upon my self for the abuse I had done unto him , that , to speak as then I thought , had I had a thousand gallons of blood within my veins , I could freely have spilt it all at the command and feet of this my Lord and Saviour . 148. And as I was thus in musing , and in my studies how to love the Lord , and to express my love to him , that saying came in upon me , If thou , Lord , shouldst mark iniquity , O Lord , who should stand ? but there is forgiveness with thee , that thou mayst be feared , Psal. 130.4 . These were good words to me , especially the latter part thereof , to wit , that there is forgiveness with the Lord ; that he might be feared ; that is , as then I understood it , that he might be loved , and had in reverence : for it was thus made out to me . That the great God did set● fo● high an esteem upon the love of his poor Creatures , th●● rather then he would go without their love , he would pardon their transgressions . 149. And now was that word fulfilled on me , and I was also refreshed by it , Then shall they be ashamed and confounded , and never open their mouth any more because of their shame , when I am pacified towards thee for all that thou hast done , saith the Lord God , Ezek. 16.36 . Thus was my Soul at this time ( and as I then did think for ever ) set at liberty from being again afflicted with my former guilt and amazement . 150. But before many weeks were over , I began to dispond again , fearing lest notwithstanding all that I had injoyed , that yet I might be deceived and destroyed at the last : for this consideration came strong into my mind , That whatever comfort and peace I thought I might have from the word of the Promise of Life ; yet unless there could be found in my refreshment a concurrance and agreement in the Scriptures , let me think what I will thereof , and hold it never so fast , I should finde no such thing at the end : For the Scriptures cannot be broken , John 10.35 . 151. Now began my heart again to take , and fear I might meet with disappointment at the last . Wherefore I began with all seriousness to examine my former comfort , and to consider whether one that had sinned as I have done , might with confidence trust upon the faithfulness of God laid down in those words by which I had been comforted , and on which I had leaned my self ; but now was brought those sayings to my minde , For it is impossible for those who were once enlightned and have tasted the heavenly gift , and were made partakers of the holy Ghost , and have tasted the good word of God , and the Powers of the World to come ; if they shall fall away , to renew th●m again unto repentance , Heb. 6. For if we sin wilfully after we have received the knowledge of the truth , there remains no more sacrifice for sin , but a certain fearful looking for of Judgement and fiery Indignation , which shall devour the advtrsaries , Heb. 10. Even as Esau , who for one morsel of meat sold his Birthright ; for you know how that afterwards when he would have inherited the Blessing , he was rejected , for he found no place of repentance , though he sought it carefully with tears , Heb. 12. 152. Now was the word of the Gospel forced from my Soul , so that no Promise or Encouragement was to be found in the Bible for me : and now would that saying work upon my spirit to afflict me , Rejoyce not , O Israel , for joy , as other People , Hos. 9.1 . for I saw indeed there was cause of rejoycing for those that held to Jesus ; but as for me , I had cut my self off by my transgressions , and left my self neither foot-hold nor hand-hold amongst all the stayes and props in the precious Word of Life . 153. And truly I did now feel my self to sink into a gulf , as an house whose foundation is destroyed . I did liken my self in this condition unto the case of some Child that was fallen into a Millpit , who though it could make some shift to scrable and spraul in the water , yet because it could find neither hold for hand nor foot , therefore at last it must die in that condition . So soon as this fresh assault had fastened on my Soul , that Scripture came into my heart , This is for many days , Dan. 10.14 . and indeed I found it was so : for I could not be delivered nor brought to peace again until well-nigh two years and an half were compleatly finished . Wherefore these words , though in themselves they tended to discouragement , yet to me , who feared this condition would be eternal , they were at some times as an help and refreshment to me . 154. For , thought I , many days are not not fo● ever ; many days will have an end ; therefore 〈◊〉 I was to be afflicted not a few , but many days , 〈◊〉 I was glad it was but for many days . Thus , I say , I could recal my self sometimes , and give my self a help : for as soon as ever the words came in , at first I knew my trouble would be long , yet this would be but sometimes , for I could not always think on this , nor ever be helped though I did . 155. Now while these Scriptures lay before me , and laid sin at my door , that saying in the 18 of Luke , with others , did encourage me to prayer : then the Tempter again laid at me very sore , suggesting , That neither the mercy of God , nor yet the blood of Christ , did at all concern me , nor could they help me , for my sin : yet thought I , I will pray , but said the Tempter , Your sin is unpardonoble . Yet said I , I pray . So I went to prayer to God ; and while I was at prayer , I uttered words to this effect : Lord , Satan tells me , That neither thy mercy nor Christs blood is sufficient to save my soul : Lord , shall I honour ●hee most by believing thou wilt and canst , or by believing ●hou neither wilt nor canst ? Lord , I would fain honour ●hee by believing thou wilt and canst . 156. And as I was thus before the Lord , that Scripture fastned on my heart , O man , great is thy Faith , even as if one had clapt me on the back , as I ●ay on my knees before God ; yet I was not able to ●elieve this till almost six months after , for I could not think that I had Faith , or that there should be ● word for me to act Faith on ; therefore I should ●till be as sticking in the jaws of desparation ; and went mourning up and down , crying , Is his mercy ●lean gone ? is his mercy clean gone for ever ? And I ●hought sometimes , even while I was groaning in ●hese expressions , they did seem to make a question ●hether it was or no ; yet I greatly feared it was . 157. At another time I remember I was again ●uch under the Question , Whether the blood of ●hrist was sufficient to save my Soul ? In which doubt I continued from morning till about seven or eight at night ; and at last , when I was , as it were , quite worn out with fear lest it should not lay hold on me , those words did sound suddenly within me , He is able : but me thought this word able , was spoke so loud unto me , it shewed such a great word , and gave such a justle to my fear and doubt , ( I mean for the time it tarried with me , which was about a day ) as I never had from that , all my life either before or after that , Heb. 7.25 . 158. But one morning when I was again at pray , and trembling under the fear of this , that no word of God could help me , that piece of a sentence darted in upon me , My Grace is sufficient . At this me thought I felt some stay , as if there might be hopes : But O how good a thing is it for God to send his Word ! for about a fortnight before , I was looking on this very place , and then I thought it could not come near my Soul with comfort , and threw down my Book in a pet ; but now it was as if it had arms of grace so wide , that it could not onely inclose me , but many more besides . 159. By these words I was sustained , yet not without exceeding conflicts , for the space of seven or eight weeks : for my peace would be in and out sometimes twenty times a day : Comfort now , and Trouble presently ; Peace now , and before I could go a furlong , as full of Fear and Guilt as ever heart could hold ; and this was not onely now and then , but my whole seven weeks experience : for this about the sufficiency of grace , and that of Esau's parting with his Birth-right , would be like a pair o● scales within my mind , sometimes one end woul● be uppermost , and sometimes again the other , acco●ding to which would be my peace or trouble . 160. Therefore I still did pray to God , that 〈◊〉 would come in with this Scripture more fully 〈◊〉 my heart , to wit , that he would help me to apply the whole sentence ; for as yet it only helped me thus far , My grace is sufficient ; and tho it came no farther , it answered my former question , to wit , that there was hope ; yet , because for thee , was left out , I was not contented , but prayed to God for that also : wherefore , one day as I was in a Meeting of Gods People , full of sadness and terrour , for my fears again were strong upon me , and as I was now thinking , my Soul was never the better , but my case most sad and fearful , these words did with great power suddainly break in upon me , My grace is sufficient for thee , my grace is sufficient for thee , my grace is sufficient for thee ; three times together ; and , O me-thought that every word was a mighty word unto me ; as my , and grace , and sufficient , and for thee ; they were then , and sometimes are still , far bigger than others be . 162. At which time , my Understanding was so enlightned ; that I was as though I had seen the Lord Jesus look down from Heaven through the Tiles upon me , and direct these words unto me ; this sent me mourning home , it broke my heart , and filled me full of joy , and laid me as low as the dust , only it staid not long with me , I mean in this glory and refreshing comfort , yet it continued with me for several weeks , and did encourage me to hope . But so soon as that powerfull operation of it was taken off my heart , that other about Esau ●eturned upon me as before , so my soul did hang ●s in a pair of Scales again , sometimes up , and sometimes down , now in peace , and anon again in terrour . 163. Thus I went on for many weeks , some●●mes comforted , and sometimes tormented , and specially at sometimes my torment would be very sore , for all those Scriptures fore-nam'd in th● Hebrews would be set befo●e me , as the only Sentences that would keep me out of Heaven . The● again I should begin to repent , that ever that thought went thorow me ; I should also think thus with my self , why , How many Scriptures are there against me ? there is but three or four , and cannot God miss them , and save me for all them ? Sometimes again I should think , O if it we●e not for these three or four words , now how might I be comforted ! and I could hardly forbear at sometimes , but to wish them out of the Book . 164. Then methought I should see as if both Peter , and Paul , and John , and all the Writer● did look with scorn upon me , and hold me in derision ; and as if they said unto me , All our words are truth , one of as much force ●s another ; it is not we that have cut you off , but you have cast away your self ; there is none of our sentences that you must take hold upon but these , and such as these ; It is impossible ; there remains no more sacrifice for sin , Heb. 6. And it had been better for them not to have known the will of God , than after they have known it , to turn from the holy commandment delivered unto them , Heb. 10. For the Scriptures cannot be broken , 2 Pet. 2.21 . 165. Thus was I confounded , not knowing what to do nor how to be satisfied in this question , whether the Scriptures could agree in the salvation of my Soul ? I quaked at the Apostles ; I knew their words were true , and that they must stand for ever . 166. And I remember one day , as I was in divers frames of Spirit , and considering that thes● frames were still ac●ording to the nature of the several Scriptures that came in upon my mind ; 〈◊〉 this of Grace , then I was quiet ; but if that of Esa● then tormented . Lord , thought I , if both these Scriptures would meet in my heart at once , I wonder which of them would get the better of me . So methought I had a longing mind that they might come both together upon me ; yea , I desired of God they might . 167. Well , about two or three dayes after , so they did indeed ; they boulte● both upon me at a time , and did work and struggle strangly in me for a while ; at last , that about Esaus , birth-right began to wax weak , and withdraw , and vanish ; and this about the sufficiency of Grace prevailed , with peace and joy . And as I was in a muse about this thing , that Scripture came home upon me , Mercy rejoyceth against Judgement . 168. This was a wond●rment to me , yet truly I am apt to think it was of God , for the Word of the Law and Wrath , must give place to the Word of Life and Grace ; because , though the Word Of Condemnation be glorious , yet the Word of Life and Salvation , doth far exceed in glory , 2 Cor. 3.8 , 9 , 10 , 11. Mar. 9.5 , 6 , 7. John 6.37 . Also , that Moses and Elias must both vanish , and leave Christ and his Saints alone . 169. This Scripture also did now most sweetly visit my soul ; And him that cometh to me , I will in no wise cast out . O the comfort that I have had from this word , in no wise ! as who should say , by no means , for no thing , what-ever he hath done . But Satan would greatly labour ●o pull this promise from me , telling of me , that Christ did not mean me , and such as I , but sinners of a lower rank , that had not done as I had done . But I should answer him again , Satan , here is in this word no such exception , but him that comes , him , ●●ny him , him , that cometh to me , I will in no wise cast out . And this I well remember still , that of all the slights that Satan used to take this Scripture from me , yet he never did so much as put this Question , But do you come ar●ght ? And I have thought the reason was , because he thought I knew full well , what coming was ; for I saw that to come aright , was to come as I was , a vile and ungodly sinner , and to cast my self at the feet of Mercy , condemning my self for sin : If ever Sata● and I did strive for any word , it was for this in John ; he pull'd , and I pull'd but God be praised , I got some sweetness from it . 170. But , notwithstanding all these helps and blessed words of grace , yet that of Esaus selling of his birth-right , would still at times distress my Conscience ; for though I had been most sweetly comforted , and that but just before , yet when that came into mind , 't would make me fear again . I could not be quite rid thereof , 't would every day be with me : wherefore now I went another way to wo●k , even to consider the nature of this blashemous thought , I mean if I should take the words at the largest , and give them their own natural fo●ce and scope , even every word therein . So when I had thus considered , I found that if they were fairly taken , they would amount to this , That I had freely left the Lord Jesus Christ to his choice , whether he would be my Saviour or no , for the wicked words were these , Let him go if he will. Then that Scripture gave me hope , I will never leave thee nor forsake thee , Heb. 13.5 . O Lord , said I , but I have left thee ; then it answered again , but I will not leave thee . For this I thank God al●o . 171. Yet I was grievous afraid he should , and found it exceeding hard to trust him seeing I h●d so offended him : I could have been exceedin● glad that this thought had never be fallen , fo● then I thought I could with more ease and freedom abundance have leaned upon his grace : I see it was with me as it was with Josephs B●ethren , the guilt of their own wickedness did often fill them with fears , that their Brother would at last despise them , Gen. 50.15 , 16 , 17 , 18. 172. But above all the Scriptures that yet I did meet with , that in the twentieth of Joshua , was the greatest comfort to me , which speaks of the slayer that was to fly for refuge . And if the avenger of blood pursue the slayer , then , saith Moses , they that are the Elders of the City of Refuge , shall not deliver him into his hand ; because he smote his Neighbour unwittingly , and hated him not afore-time . O blessed be God for this word ! I was convinced that I was the slayer , and t●at the avenger of blood pursued me , that I felt with great terrour ; only now it remained that I enquire , whether I have ●ight to enter the City of Refuge ? So I found , That he must not , who lay in wait to shed blood , but he who unwittingly , or that did unawars shed blood , even he who did not hate his Neighbour before . Wherefore , 173. I thought ve●ily I was the man that must enter , for because I had smitten my Neighbour unwittingly , and hated him not afore-time . I hated him not afore-time , no I prayed unto him , was tender of sinning against him ; yea , and against this wicked Temptation , I had strove for a twelve-moneth before ; yea , and also when it did pass thorow my heart , it did it in spite of my teeth : Wherefore I thought I had right to enter this City , and the Elders , which are the Apostles , were not to deliver me up . This therefore was grea● comfort to me , and did give me much ground of hope . 174. Yet being very critical , for my sma●t had made me that I knew not what ground was sure enough to bear me , I had one question that my Soul did much desire to be resolved about ; and that was , Whether it be possible for any Soul that hath indeed sinned the unpardonable sin , yet after that to receive , though but the least true spiritual comfort from God thorow Christ ? the which , after I had much considered , I found the answer was , No , they could not : and that for these reasons : 175. First , Because those that have sinned that sin , they are debarred a share in the Blood of Christ , and being shut out of that , they must needs be void of the least ground of hope , and so of spiritual comfort ; for to such there remains no more sacrifice for sin , Heb. 10.26 , 27. Secondly , Because they are denied a share in the promise of Life : they shall never be forgiven , neither in this world nor in that which is to come , Mat. 12.31 . Thirdly , The Son of God excludes them also from a share in his blessed intercession , being for ever ashamed to own them both before his holy Father , and the blessed Angels in heaven , Mark 8. 176. When I had with much deliberation considered of this matter , and could not but conclude that the Lord had comforted me , and that too after this my wicked sin : then methought I durst venture to come nigh unto those most fearful and terrible Scriptures , with which all this while I had been so greatly aff●ighted , and on which indeed before I durst scarce cast mine eyes , ( ●ea , had much ado an hundred times to forbear wishing of them out of the Bible , for I thought they would destroy me ) but now , I say , I began to take some measure of incouragement , to come close to them , to read them and consider them , and to weigh their scope and tendence . 177. The which when I began to do , I found their visage changed ; for they looked not so grimly on me as before I thought they did : And first , I came to the sixth of the Hebrews , yet trembling for fear it should strike me ; which , when I had considered , I found that the falling there intended was a falling quite away ; that is , as I conceived , a falling from , and an absolute denial of , the Gospel of Remission of sins by Christ : for from them the Apostle begins his argument , ver . 1 , 2 , 3. Secondly , I found that this falling away must be openly , even in the view of the World , even so as to put Christ to an open shame . Thirdly , I found that those he there intendeth were for ever shut up of God both in blindness , hardness , and impenitency : It is impossible they should be renewed again unto repentance . By all these particulars , I found , to Gods everlasting praise , my sin was not the sin in this place intended . 178. Then I considered that in the tenth of the Hebrews ; and found that the wilful Sin there mentioned , is not every wilful sin , but that sin which doth throw off Christ , and then his Commandments too . Secondly , That must also be done openly , before two or three witnesses , to answer that of the Law , ver . 28. Thirdly , This sin cannot be committed but with great despite done to the Spirit of Grace ; despising both the disswasions from that sin , and the perswasions to the contrary : But the Lord knows , though this my sin was devilish , yet it did not amount to these . 179. And as touching that in the twelfth of the Hebrews , about Esau's selling his Birth-right , though this was that which kill'd me , and stood like a Spear against me ; yet now I did consider , First , That his was not a hasty thought against the continual labour of his mind ; but a thought consented to , and put in practice likewise , and that too after some deliberation , Gen. 25. Secondly , It was a publick and open action , even before his Brother , if not before many more ; this made his sin of a far more hainous nature then otherwise it would have been . Thirdly , He continued to slight his Birth-right : He did eat and drink , and went his way ; thus Esau DESPISED his Birth-right : yea , twenty year after he was found to despise it still , And Esau said , I have enough , my Brother , keep that thou hast to thy self , Gen. 33.9 . 180. Now as touching this , That Esau sought a place of repentance ; thus I thought : First , This was not for the Birth-right , but for the Blessing ; this is clear from the Apostle , and is distinguished by Esau himself , He hath taken away my Birth-right , ( that is , formerly ) and now he hath taken away my Blessing also , Gen. 27.36 . Secondly , Now this being thus considered , I came again to the Apostle , to see what might be the mind of God in a New-Testament stile and sence concerning Esau's sin ; and so far as I could conceive , this was the mind of God , That the Birth-right signified Regeneration , and the Blessing the Eternal Inheritance ; for so the Apostle seems to hint , Left there be any prophane person , as Esau , whose for one morsel of meat sold his Birth-right : as if he should say , Lest there be any person amongst you that shall cast off all those blessed beginnings of God that at present are upon him , in order to a new Birth , lest they become a Esau , even be rejected afterwards , when they would inherit the Blessing . 181. For many there are , who in the day of Grace and Mercy despise those things which are indeed the Birth-right to Heaven , who yet when the deciding-day appears , will cry as loud as Esau , Lord , Lord , open to us ; but then , as Isaac would not repent , no more will God the Father , but will say , I have blessed these , yea , and they shall be blessed ; but as for you , Depart , you are workers of iniquity . Gen. 27.32 . Luk. 13 , 25 , 26 , 27. 182. When I had thus considered these Scriptures , and found that thus to understand them was not against but according to other Scriptures , this still added further to my encouragement and comfort , and also gave a great blow to that objection , to wit , That the Scriptures could not agree in the salvation of my Soul. And now remained only the hinder part of the Tempest , for the thunder was gone beyond me , onely some drops did still remain , that now and then would fall upon me : but because my former frights and anguish were very sore and deep , therefore it did oft befall me still as it befalleth those that have been scared with fire , I thought every voice was fire , fire ; every little touch would hurt my tender Conscience . 183. But one day , as I was passing in the field , and that too with some dashes on my Conscience , fearing lest yet all vvas not right , suddenly this sentence fell upon my Soul , Thy righteousness is in Heaven ; and methought withall , I saw with the eyes of my Soul Jesus Christ at Gods right hand , there , I say , as my Righteousness ; so that where-ever I was , or whatever I was a doing , God could not say of me , He wants my Righteousness , for that was just before him . I also saw moreover , that it was not my good frame of Heart that made my Righteousness better , nor yet my bad frame that made my Righteousness worse : for my Righteousness was Jesus Christ himself , the same yesterday , to day and for ever , Heb. 13.8 . 184. Now did my chains fall off my Legs indeed , I was loosed from my affliction and irons , my temptations also fled away : so that from that time those dreadful Scriptures of God left off to t●ouble me ; now went I also home rejoycing , for the grace and love of God : So when I care home , I looked to see if I could find that Sentence , Thy Righteousness is in Heaven , but could not find such a Saying , wherefore my Heart began to sink again , onely that was brought to my remembrance , He is made unto us of God , Wisdom , Righteousness , Sanctification , and Redemption ; by this word I saw the other Sentence true . 185. For by this Scripture , I saw that the Man Christ Jesus , as he is distinct from us , as touching his bodily presence , so he is our Righteousness and Sanctification before God : here therefore I lived , for some time , very sweetly at peace with God thorow Christ ; O methought Christ ! Christ ! there was nothing but Christ that was before my eyes : I was not now onely for looking upon this and the other benefit of Christ apart , as of his Blood , Burial , or Resurrection , but considered him as whole Christ ; as he in whom all these , and all his other Vertues , Relations , Offices , and Operations met together , and that on the right hand of God in Heaven . 186. 'T was glorious to me to see his exaltation , and the worth and prevalencie of all his benefits , and that because of this ; Now I could look from my self to him , and should reckon that all those Graces of God that now were green in me , were yet but like those crack'd-Groats and Four-pence-half-pennies that rich men carry in their Purses , when their Gold is in their Trunks at home : O I saw my Gold was in my Trunk at home ! in Christ my Lord and Saviour ! Now Christ was all ; all my Wisdom , all my Righteousness , all my Sanctification , and all my Redemption . 187. Further , The Lord did also lead me into the mystery of Union with this Son of God , that I was joyned to him , that I was flesh of his flesh , and bone of his bone ; and now was that a sweet word to me , in Ephes. 5.3 . By this also was my faith in him , as my Righteousness , the more confirmed to me ; for if he and I were one , then his Righteousness was mine , his Merits mine ▪ his Victory also mine . Now could I see my self in Heaven and Earth at once ; in Heaven by my Christ , by my Head , by my Righteousness and Life , though on Earth by my Body or Person . 188. Now I saw Christ Jesus was looked on of God , and should also be looked upon by us as that common or publick person , in whom all t●e whole Body of his Elect are always to be considered and reckoned , that we fulfilled the Law by him , died by him , rose from the dead by him , got the Victory over sin , death , the devil , and hell , by him : when he died we died , and so of his Resurrection : Thy dead men shall live , together with my dead body shall they arise , saith he , Isa. 26. and again , After two dayes he will revive us , and the third day we shall live in his sight , Hos. 6.2 . which is now fulfilled by the sitting down of the Son of Man on the right hand of the Majesty in the Heavens ; according to that to the Ephesians , He hath raised us up together , and made us sit together in heavenly places in Christ Jesus , Ephes. 2.6 . 189. Ah these blessed consi●erations and Scriptures , with many other of a like nature , were in those days made to spangle in mine eyes , Praise ye the Lord God in his Sanctuary , praise him in the firmament of his power , praise him for his mighty acts , praise him according to his excellent greatness , Psal. 150.1 , 2. 190. Having thus in few words gi●en you a taste of the sorrow and affliction that my Soul went under by the guilt and terror that this my wicked thought did lay me under ; and having given you also a touch of my deliverance therefrom , and of the sweet and blessed comfort that I met with afterwards , ( which comfort dwelt about a twelve-month with my heart , to my unspeakable admiraration ) I will now ( God willing ) before I proceed any further , give yo● in a word or two , what , as I conceive , was the cause of this Temptation ; and also after tha● , what advantage at t●e last it became unto my Soul. 191. For the causes , I conceived they were principally two , of which two also I was deeply convinced all the time this trouble lay upon me . The first was , Fo● that I did not , when I was delive●ed from the Temptation that went before , still pray to God to keep me from Temptations that were to come : for though , as I can say in truth , my Soul was much in prayer before this tryal seized me , yet then I prayed onely , or at the most principally , for the re●oval of present troubles , and for f●esh discoveries of love in Christ : which I saw afte●wards was not enough to do ; I also should have prayed that the great God would keep me from the evil that was to come . 192. Of th●s I was made deeply sensible by the Prayer of holy David , who when he was under present mercy , yet prayed that God would hold him back from sin and temptation to come : For then , saith he , shall I be upright , and I shall be innocent from the GREAT transgression , Psal. 19.13 . by this very word was I gau●ed and condemned , quite thorow this long temptation . 193. That also was another word that did much condemn me for my folly , in the negle●t of this duty , Heb. 4.16 . Let us theref●●e come boldly to the Throne of Grace , that we may obtain mercy , and find grace to help in time of need : this I had not done , and therefore was suffered thus to sin and fall , according to what is written , Pray , that ye enter not into temptation : and t●uly this ve●y thing is to this day of such weight and awe upon me , that I dare not , when I come befo●e the Lo●d , go off my knees until I intreat him for help and mercy against the te●ptations that are to come : and I do beseech thee , Reader , that thou learn to beware of my negligence by the affliction that for this thing I did for days , and months , and years , with sorrow undergoe . 194. Another cause of this temptation was , That I had tempted God ; and on this manner did I do it : Upon a time my Wife was great with Child , and before her full time was come , her pangs , as of a woman in travel , were fierce and s●rong upon her , even as if s●e would immediately have fallen in labour , and been delivered of an untimely birth : now at this very time it was , that I had been so strongly tempted to question the ●eing of God ; wherefore as my Wife lay crying by me , I said , but with all secresie immaginable , even thinking in my heart , Lord , if thou wilt now remove this sad affliction from my Wife , and cause that she be troubled no more therewith this night ( and now we●e her pangs just upon her ) then shall know that thou canst discern the most secret thought of the heart . 195. I had no sooner said it in my ●ea●t , but her pangs were taken f●om her , and she was cast into a deep sleep , and so she continued till morning ; at this I greatly marvelled , not knowing what to think ; but after I had been awake a good while , and heard her c●y no more , I fell to sleeping al●o : So when I waked in the morning , it came upon me again , even what I had said in my heart the last night , and how the Lo●d had s●ewed me that he knew my secr●t t●oughts , which was a great astonishment unto me for several weeks after . 196. Well , about a year and an half afterwards that wicked sinful thought , of which I have spoken before , went thorow my wicked heart , even this thought , Let Christ go if he will ; so when I was fallen under guilt for this , the remembrance of my other thought , and of the effect thereof , vvould also come upon me vvith this retort , vvhich carried also rebuke along vvith it , Now you may see that God doth know the most secret thoughts of the heart , now you may see that God doth know the most secret thoughts of the heart ! 197. And with this , that of the passages that was betwixt the Lord , and his servant Gideon , fell upon my spirit ; how because that Gideon tempted God vvith his Fleece both vvet and dry , vvhen he should have believed and ventured upon his Word , therefore the Lord did afte●wards so try him , as to send him against an innumerable company of Enemies , and that too , as to outward appearance , vvithout any strength or help , Judg. Chap. 6 , 7. Thus he se●ved me , and that justly , for I should have believed his Word , and not have put an if upon the all-seeingness of God. 198. And now to shew you something of the advantages that I also gained by this Temptation : And first , By this I vvas made continually to possess in my Soul a very vvonderful sence both of the being and glory of God , and of his beloved Son ; in the temptation befo●e , my Soul vvas perplexed vvith Atheism , but now the case vvas otherwise , novv vvas God and Christ continually before my face , though not in a vvay of comfort , but in a vvay of exceeding dread and terrour . The glory of the Holiness of God did at this time break me to pieces , and the Bovvels and Compassion of Christ did break me as on the Wheel ; for I coul● not consider him but as a lost and rejected Christ , the remembrance of vvhich vvas as the continual breaking of my bones . 199. The Sc●iptures now also vvere vvonderful things unto me ; I savv that the truth and verity of them vve●e the Keys of the Kingdom of Heaven ; those the Scriptures favour , they must inherit bliss ; but those they oppose and condemn , must perish for evermore : O this vvord , For the Scriptures cannot be broken , vvould ●end the caul of my heart , and so vvould that other , Whose sins ye remit , they are remitted , but whose sins ye retain , they are retained : Novv I savv the Apostles to be the Elders of the City of Refuge , Josh. 20.4 . those they vvere to receive in , vvere received to Life , but those that they shut out , vvere to be slain by the avenger of blood . 200. O! one sentence of the Scripture did more afflict and terrifie my mind , I mean those sentences that stood against me , ( as sometimes I thought they every one did ) more , I say , than an Army of forty thousand men that might have come against me . Wo be to him against vvhom the Scriptures bend themselves . 201. By this Temptation I vvas made see more into the nature of the P●omise , then ever I vvas before : for I lying novv trembling under the mighty hand of God , continually torn and rent by the thunderings of his Justice ; this made me , vvith ca●eful heart and vvatchful eye , vvith great seriousness to turn over every leaf , and with much diligence mixt vvith trembling , to consider every sentence , together vvith its natural fo●ce and latitude . 202. By this Temptation also , I vvas greatly bea●en oft my former foolish , practice , of putting by the Word of Promise v●hen it came into my mind : for now , though I could not suck that comfort and sweetness from the Promise , as I had done at other times , yet , like to a man a sinking , I should catch at all I saw : formerly I thought I might not meddle with the Promise , unless I felt its comfort ; but now 't was no time thus to do , the Avenger of blood too hardly did pursue me . 203. Now therefore I was glad to catch at that word , which yet I feared I had no ground nor right to own ; and even to leap into the Bosom of that Promise , that yet I feared did shut its heart against me . Now also I should labour to take the wo●d as God had laid it down , without restraining the natural force of one syllable thereof : O what did I now see in that blessed sixth of John , And him that comes to me , I will in no wise cast out ! now I began to consider with my self , that God had a bigger mouth to speak with , than I had heart to conceive with ; I thought also with my self , that he spake not his words in haste , or in an unadvised hear , but with infinite wisdom and judgement , and in very truth and faithfulness , 2 Sam. 3.28 . 204. I should in these dayes , often in my greatest agonies , even flounce towards the Promise ( as the horses do towards sound ground , that yet stick in the mire ) concluding ( though as one almost bereft of his vvits through fear ) on this I will rest and stay , and leave the fulfilling of it to the God of heaven that made it . O! many a pull hath my heart had with Sa●an , for that blessed sixth of John : I did not now , as at other times , look principally for comfo●t ( though O how welcome would it have been unto me ! ) but now a Word , a Word to lean a weary Soul upon , that I might not sink for ever . 205. Yea , often when I have been making to the Promise , I have seen as if the Lord would ●efuse my Soul for ever ; I vvas often as if I had run upon the pikes , and as if the Lord had thrust at me , to keep me from him , as with a flaming sword . Then I should think of Esther , who went to petition the King contrary to the Law , Esth. 4.16 . I thought also of Benhadad's servants , who went with ropes upon their heads to their Enemies for mercy , 1 Kin. 20.31 , &c. the woman of Canaan also , that would not be daunted , though called dog by Christ , Mat. 15.22 , &c. and the man that went to borrow bread at midnight , Luk. 11.5 , 6 , 7 , 8 , &c. were great encouragements unto me . 206. I never saw those heights and depths in grace , and love , and mercy , as I saw after this temptation : great sins do draw out great grace ; and where guilt is most terrible and fierce , there the mercy of God in Christ , when shewed to the Soul , appears most high and mighty : When Job had passed thorow his captivity , he had twice as much as he had before , Job 42.10 . Blessed be God for Jesus Christ our Lord. Many other things I might here make observation of , but I would be brief , and therefore shall at this time omit them ; and do pray God that my harms may make others fear to offend , lest they also be made to bear the iron yoak as I. 207. Now I shall go forward to give you a relation of other of the Lords dealings with me , of his dealings with me at sund●y other seasons , and of the temptations I then did meet withall . I shall begin vvith vvhat I met vvith vvhen I first did joyn in fellowship vvith the People of God in Bedford . After I had propounded to the Church , that my desire vvas to vvalk in the Order and Ordinances of Christ vvith them , and vvas also admitted by them ; vvhile I thought of that blessed Ordinance of Christ , vvhich vvas his last Supper vvith his Disciples before his death , that Scripture Do this in remembrance of me , Luk. 22.19 . was made a very precious word unto me ; for by it the Lord did come down upon my conscience with the discovery of his death for my sins , and as I then felt , did as if he plunged me in the vertue of the same . But behold , I had not been long a partaker at that Ordinance , but such fierce and sad temptations did attend me at all times therein , both to blaspheme the Ordinance , and to wish some deadly thing to those that then did eat thereof ; that lest I should at any time be guilty of consenting to these wicked and fearful thoughts , I was forced to bend my self all the while to pray to God to keep me from such blasphemies ; and also to cry to God to bless the Bread and Cup to them , as it went from mouth to mouth : The reason of this temptation I have thought since was , because I did not with that reverence at first approach to partake thereof . 208. Thus I continued for three quarters of a year , and could never have rest nor ease ; but at last the Lord came in upon my Soul with that same Scripture by which my Soul was visited before ; and after that , I have been usually very well and comfortable in the partaking of that blessed Ordinance , and have I trust therein discerned the Lords Body as broken for my sins , and that his p●ecious Blood had been shed for my transgressions . 209. Upon a time I was somewhat inclining to a Consumption , wherefore about the Spring , I was suddenly and violently seized with much weakness in my outward man ; insomuch that I thought I could not live . Now began I afresh to give my self up to a serious examination after my state and condition for the future , and of my Evidences for that blessed world to come . For it hath , I bless the name of God , been my usual course , as alwayes , so especially in the day of affliction , to endeavour to keep my interest in Life to come , clear before mine eye . 210. But I had no sooner began to recall to mind my former experience of the goodness of God to my Soul , but there came flocking into my mind an innumerable company of my sins and transgressions , amongst which these were at this time most to my affliction , namely , my deadness , dulness , and coldness in holy Duties , my wandrings of heart , my wearisomness in all good things , my want of love to God , his wayes and people , with this at the end of all , Are these the fruits of Christianity ? are these the tokens of a blessed man ? 211. At the apprehension of these things , my sickness was doubled upon me , for now was I sick in my inward man , my Soul was clog'd with guilt , now also was all my former experience of Gods goodness to me quite taken out of my mind , and hid as if it had never been , nor seen : Now was my Soul greatly pinched between these two considerations , Live I must not , Die I dare not : now I sunk and fell in my Spi●it , and was giving up all for lost ; but as I was walking up and down in the house , as a man in a most woful state , that word of God took hold of my he●rt , Ye are justified freely by his grace , through the redemption that is in Christ Jesus , Rom. 3.24 . 212. Now was I as one awakened out of some trou●lesome sleep and dream , and listening to this heavenly sentence , I was as if I heard it thus expounded to me ; Sinner , thou thinkest that because of thy sins and infirmities , I cannot save thy Soul ; but b●hold my Son is by me , and upon him I look , and not on t●ree , and will deal with thee according as I am pleased with him : at this I was greatly lightened in my mind , and made to understand that God could justifie a Sinner at any time , it was but looking upon Christ , and imputing of his benefits to us , and the work was forthwith done . 213. And as I was thus in a muse , that Scripture came with great power upon my Spirit , Not by works of righteousness that we have done , but according to his mercy he saved us , &c. 2 Tim. 1 9. Tit. 3.5 . now was I got on high , I saw my self within the arms of Grace and Mercy ; and though I was before afraid to think of a dying hour , yet now I c●ied , Let me die ; now death was lovely and beautiful in my sight , for I saw we shall never live indeed till we be gone to the other World : O methought this life is but a slumber in comparison of that above : at this time also I saw more in those words , Heirs of God , Rom. 8.17 . then ever I shall be able to exp●ess while I live in this world : Heirs of God! God himself is the portion of the Saints : this I saw and wondered at , but cannot tell you what I saw . 214. At another time , though just before I was pretty well and savoury in my spirit , yet suddenly there fell upon me a great cloud of darkness , which did so hide from me the things of God and Christ , that I was as if I had never seen or known them in my life ; I was also so over-run in my Soul with a senceless heartless frame of spirit , that I could not feel my Soul to move or stir after grace and life by Christ ; I was as if my Ioyns were broken , or as if my hands and feet had been tied or bound with chains . At this time also I felt some weakness to seiz my outward man ; which made still the other affliction the more heavy and uncomfortable . 215. Afrer I had been in this condition some three or four days , as I was sitting by the fire , I suddenly felt this word to sound in my heart , I must go to Jesus ; at this my former darkness and atheism fled away , and the blessed things of heaven were set within my view ; while I was on this sudden thus overtaken with surprize ; Wife , said I , is there ever a such Scripture , I must go to Jesus ? she said she could not tell ; therefore I sat musing still to see if I could remember such a place , I had not sat above two or three minutes , but that came bolting in upon me , And to an innumerable company of Angels ; and withall Hebrews the twelfth about the mount Zion was set before mine eyes . 216. Then with joy I told my Wife , O now I know , I know ! but that night was a good night to me , I never had but few better ; I longed for the company , of some of Gods people , that I might have imparted unto them what God had shewed me : Christ vvas a precious Christ to my Soul that night ; I could scarce lie in my Bed for joy , and peace , and triumph , thorow Christ ; this great glory did not continue upon me until morning , yet that twelfth of the Author to the H●brews , Heb. 12.21 , 22 , 23. was a blessed Scripture to me for many days together after this . 217. The words are these , You are come to mount Zion , to the City of the living God , to the heavenly Jerusalem , and to an innumerable company of Angels , to the general assembly and Church of the first-born which are written in heaven , to God the Judge of all , and to the spirits of just men made perfect , and to Jesus the Mediator of the New Testament , and to the blood of sprinkling , that speaketh better things than that of Abel : Thorow this blessed Sentence the Lord led me over and over , first to this word , and then to that , and shewed me wonderful glory in every one of them . These words also have oft ●●nce this time been great refreshment to my Spirit . Blessed be God for having mercy on me . A brief Account of the Authors Call to the Work of the Ministery . 218. ANd now I am speaking my Experience , I will in this place thrust in a word or two concerning my preaching the Word , and of Gods dealing with me in that particular also : For after I had been about five o● six years awakened , and helped to see both the want and worth of Jesus Christ our Lord , and inabled to venture my Soul upon him : some of the most able among the Saints with us , I say the most able for Judgement , and holiness of Life , as they conceived , did pe●ceive that God had counted me worthy to understand something of his Will in his holy and blessed Word , and had given me utte●ance in some measure to express , what I saw , to others for edification ; they desired me , and t●at with much earnestness , that I would be willing at sometime to take in hand in one of the Meetings to speak a word of Exhortation unto them . 219. The which , though at the first it did much dash and abash my spirit , yet being still by them desired and intreated , I consented to their reques● , and did twice at two several Assemblies ( but in private ) though with much weakness and infirmity , discover my Gift amongst them ; at which they not onely seemed to be , but did solemnly protest as in the sight of the great God , they were both affected and comforted , and gave thanks to the Father of Mercies for the grace bestowed on me . 220. After this , sometimes when some of them did go into the Count●ey to teach , t●ey would also that I should go with them ; where , though as yet I did not , nor durst not make use of my Gift in an open way , yet mo●e privately still , as I came amongst the good People in those places , I did sometimes speak a word of Admonition unto them also ; the which they , as the other , received with rejoycing at the mercy of God to me-ward , professing their Souls were edified thereby . 221. Wherefore , to be brief , at last , being still desired by the Church , after some solemn prayer to the Lord , with fasting , I was more particularly called forth , and appointed to a more ordinary and publick preaching the Word , not onely to and amongst them that believed , but also to offer the Gospel ●o those that had not yet ●eceived the faith thereof : about which time I did evidently find in my mind a secret pricking forwa●d thereto : ( tho I bless God not for desire of vain glory , for at that time I was most sorely afflicted with ●he firy darts of the devil , concerning my eternal state . 222. But yet could not be content unless I was found in the exercise of my Gift , unto which also I was g●eatly animated , not onely by the continual desires of the Godly , but also by that saying of Paul to the Corinthians , I beseech you , Brethren ( ye know the houshold of Stephanas , that it is the firs● fruits of Achaia , and that they have addicted themselves to the ministery of the Saints ) that you submit your selves unto such , and to every one that helpeth with us and laboureth , 1 Cor. 16.15 , 16. 223. By this Text I was made to see that the holy Ghost never intended that men who have Gifts and Abilities should bury them in the earth , but rather did command and stir up such to the exercise of their gift , and also did commend those that were apt and ready so to do , they have addicted themselves to the ministery of the Saints : this Scripture in these days did continually run in my mind , to incourage me , and strengthen me in this my work fo● God : I have been also incouraged from several other Scriptures and examples of the Godly , both specified in the Word and other ancient Histories . Act. 8.4 . & 18·24 , 25 , &c. 1 Pet. 4.10 . Rom. 12.6 . Fox Acts and Mon. 224. Wherefore , though of my self , of all the Saints the most unworthy , yet I , but with great fear and trembling at the sight of my own weakness , did set upon the work and did according to my Gift , and the proportion of my Faith , preach that blessed Gospel that God had shewed me in the holy Word of truth : which when the Countrey unde●stood , they came in to hear the Word by hundreds , and that from all parts , though upon sundry and divers accounts . 225. And I thank God , he gave unto me some measure of bow●ls and pity for their Souls , which also did put me forward to labour with great diligence and earnestness to find out such a Word as might , if God vvould bless , lay hold of and awaken the Conscience ; in which also the good Lord had respect to the desire of his Servant : for I had not preached long , before some began to be touched by the Word , and to be greatly afflicted in their minds at the apprehension of the greatness of their sin , and of t●eir need of Jesus Christ. 226. But I at first could not believe that God should speak by me to the heart of any man , still counting my self unworthy ; yet those who thus were touched , vvould love me , and have a peculiar respect for me ; and though I did put it from me that they should be awakened by me , still they would confess it and affirm it before the Saints of God , they would also bless God for me ( unvvorthy Wretch that I am ! ) a●d count me Gods Instrument that shevved to them the Way of Salvation . 227. Wherefore seeing them in both their words and deeds to be so constant , & also in their hearts so earnestly pressing after the knowledge of Jesus Christ , rejoycing that ever God did send me where they were : then I began to conclude it might be so , that God had owned in his Work such a foolish one as I ; and then came that Word of God to my heart with much sweet refreshment , The blessing of them that were ready to perish is come upon me ; yea , I caused the widows heart to sing for joy , Job 29.13 . 228. At this therefore I rejoyced ; yea , the tears of those whom God did awaken by my preaching , would be both solace and encouragement to me ; for I thought on those Sayings , Who is he that maketh me glad , but the same that is made sorry by me ? 2 Cor. 2.2 . and again , Though I be not an Apostle to others , yet doubtless I am unto you , for the seal of my Apostleship are ye in the Lord , 1 Cor. 9.2 . These things therefore were as another argument unto me that God had called me to and stood by me in this Work. 229. In my preaching of the Word , I took special notice of this one thing , namely , That the Lord did lead me to begin where his Word begins with Sinners , that is , to condemn all flesh , and to open and alledge that the curse of God by the Law doth belong to and lay hold on all men as they come into the World , because of sin . Now this part of my work I fulfilled with great sence , for the terrours of the Law , and guilt for my transgressions , lay heavy on my Conscience . I preached what I felt , what I smartingly did feel , even that under which my poor Soul did groan and t●emble to astonishment . 230. Indeed I have been as one sent to them from the dead ; I went my self in chains to preach to them in chains , and carried that fire in my own conscience that I perswaded them to beware of . I can truly say , and that without dissembling , that when I have been to preach , I have gone full of guilt and terrour even to the Pulpit-Door , and there it hath been taken off , and I have been at liberty in my mind until I have done my work , and then immediately , even before I could get down the Pulpit-Stairs , have been as bad as I was before . Yet God carried me on , but surely with a strong hand : for neither guilt nor hell could take me off my Work. 231. Thus I went for the space of two years , crying out against mens sins , and their fea●ful state because of them . After which , the Lord came in upon my own Soul with some staid peace and comfort thorow Christ ; for he did give me many sweet discoveries of his blessed Grace thorow him : wherefore now I altered in my preaching ( for still I preached what I saw & felt ) now therefore I did much labour to hold forth Jesus Christ in all his Offices , Relations and Be●efits unto the World , and did strive also to discover , to condemn and remove those false supports and props on which the World doth both lean , and by them fall and perish . On these things also I staid as long as on the other . 232. After this , God led me into something of the mystery of union with Christ : wherefore that I discovered and shewed to them also . And when I had travelled thorow these three chief points of the Word of God , about the space of five years or more ; I was caught in my present practice , and c●st into Prison , where I have lain as long to confirm t●e T●uth by way of Suffering , as I vvas before in testifying of it according to the Scriptures , in a vvay of Preaching . 233. When I have been in preaching , I thank God my heart hath often , all the time of this an● the other exercise , with great earnestness cried to God that he would make the Word effectual to the salvation of the Soul ; still being grieved lest the Enemy would take the Word away from the Conscience , and so it should become unfruitful : Wherefore I should labour so to speak the Word , as that thereby ( if it were possible ) the sin and per●on guilty might be particularized by it . 234. Also when I have done the Exercise , it hath gone to my heart to think the word should now fall as rain on stony places ; still wishing from my heart , O tha● they who have heard me speak this day , did but see as I do , what sin , death , hell and the curse of God , is and also what the grace , and love , and mercy of God is , thorow Christ , to men in such a case as they are , who are yet estranged from him ; and indeed I did often say in my heart before the Lord , That if to be hanged up presently before their eyes , would be a means to awaken them , and confirm them in the truth , I gladly should be contented . 235. For I have been in my preaching , especially when I have been engaged in the Doctrine of Life by Christ , withou● Works , as if an Angel of God had stood by at my back to encourage me : O it hath been with such powe● and heavenly evidence upon my own Soul , while I have been labouring to unfold it , to demonstrate it , and to fasten it upon the Conscience of others , that I could not ●e contented with saying , I believe and am sure ; methought I was more then sure , if it be lawful so to express my self , that those things which then I asserted , were true . 236. When I went first to preach the Word abroad , the Doctors and Priests of the Countrey did open wide against me ; but I was perswaded of this , not to render rayling for rayling , but to see how many of their carnal Professors I could convince of their miserable state by the Law , and of the want and worth of Christ : for thought I , This shall answer for me in time to come , when they shall be for my hire before their face , Gen. 30.33 . 237. I never cared to meddle with things that were controverted , and in dispute amongst the Saints , especially things of the lowest nature ; yet it pleased me much to contend with great earnestness for the Word of Faith , and the remission of sins by the Death and Sufferings of Jesus : but I say , as to other things , I should let them alone , because I saw they engendered strife , and because I saw that they neither in doing , nor in leaving undone , did commend us to God to be his : besides , I saw my Work before me did run in another channel , even to carry an awakening-Word ; to that therefore did I stick and adhere . 238. I never endeavoured to , nor durst make use of other mens lines , Rom. 15.18 . ( though I condemn not all that do ) for I verily thought , and found by expe●ience , that what was taught me by the Word and Spirit of Christ , could be spoken , maintained and stood ●o , by soundest and best established Conscience : and though I will not now speak all that I know in this matter ; yet my experience hath more interest in that text of Scripture Gal. 1.11 , 12. than many amongst men are aware . 239. If any of those vvho vvere awakened by my Ministery , did after that fall back ( as sometimes too many did ) I can truly say their loss hath been more to me , then if one of my own Children , begotten of my body , had been going to its grave ; I think verily I may speak it vvithout an offence to the Lord , nothing hath gone so near me as that , unless it vvas the fear of the loss of the salvation of my ovvn Soul : I have counted as if I had goodly buildings and lordships in those places my Children were born : my heart hath been so wrapt up in the glo●y of this excellent work , that I counted my self more blessed and honored of God by this , than if he had made me the Emperour of the Christian World , or the Lord of all the glory of Earth without it : O t●at wo●d , He that converteth a sinner from the error of his way , doth save a soul from death ! 240. I have observed , that where I have had a work to do for God , I have had first as it were the going of God upon my Spirit to desire I might preach there : I have also observed , that such and such Souls in particular have been strongly set upon my heart , and I stirred up to wish for their Salvation ; and that these very Souls have after this been given in as the fruits of my Ministry . I have also observed , that a word cast in by the by , hath done more execution in a Se●mon then all that was spoken besides : some●imes also when I have thought I did no good , then I did most of all ; and at other times when I thought I should catch them , I have fished for nothing . 241. My great desire in my fulfilling my Ministry , was , to get into the darkest places in the Countrey , even amongst those people that were furthest off of profession ; yet not because I could not endure the light ( for I feared not to shew my Gospel to any ) but because I found my spirit did lean most after awakening and conve●ting Work , and the Word that I carried did lead it self most that way ; Yea , so have I strived to preach the Gospel , not where Christ was named , lest I should build upon another mans foundation , Rom. 15.20 . 242. In my preaching , I have really been in pain , and have as it were travelled to b●ing forth Children to God , neither could I be satisfied unless some fruits did appear in my work : if I were fruitless , it matter'd nor who commended me ; but if I were fruitful , I cared not who did condemn . I have thought of that , He that winneth souls is wise , Pro. 11.30 . and again , Lo Children are an heritage of the Lord , and the fruit of the Womb is his Reward : as arrows in the hand of a mighty man , so are Children of the youth ; happy is the man that hath filled his quiver with them , they shall not be ashamed , but they shall speak with the Enemies in the gate , Psal. 127.3 , 4 , 5. 243. But in this work , as in all other , I had my temptations attending me , and that of dive●s kin●s : as sometimes I should be assaulted with great discouragement , therein fearing that I should not be able to speak the Wo●d at all to edification , nay , that I should not be able to speak sence unto the people ; at which times I should have such a strange taintness and strengthlesness seiz upon my body , that my legs have scarce been able to carry me to the place of Exercise . 244. Sometimes again , when I have been preaching , I have bin violently assaulted with thoughts of blasphemy , and st●ongly tempted to speak them with my mouth before the Congregation . I have also at some times , even when I have begun to speak the Word with much clearness , evidence , and liberty of speech , yet been before the ending of that Opportunity so blinded , and so estranged from the things I have been speaking , and have also bin so straitned in my speech , as to utterance before the people , that I have been as if had not known or remembred what I have been about ; or as if my head had been in a bag all the time of the exercise . 245. Again , When at sometimes I have been about to preah upon some smart and scorching portion of the Word , I have found the tempter suggest , What! will you preach this ? this condemns your self ; of this your own Soul is guilty ; wherefore preach not of it at all , or if you do , yet so mince it as to make way for your own escape , ●est instead of awakening others , you lay that guilt upon your own soul , as you will never get from under . 246. I have also , while found in this blessed work of Christ , been often tempted to pride and liftings up of heart ; and though I dare not say , I have not been infected with this , yet truly the Lord of his precious mercy hath so carried it towards me , that for the most part I have had but small joy to give way to such a thing : for it hath been my every-days portion to be let into the evil of my own heart , and still made to see such a multitude of corruptions and infirmities therein , that it hath caused hanging down of the head under all my Gifts and Attainments : I have felt this thorn in the flesh ( 2 Cor. 12.8 , 9. ) the ve●y mercy of God to me . 247. I have had also together with this , some notable place or other of the Word presented before me , which word ha●h contained in it some sharp and piercing sentence concerning the perishing of the Soul , notwithstanding gifts and parts ; as for instance , that hath been of great use unto me , Though I speak with the tongue of men and angels , and have not charity , I am become as sounding-brass and a tinkling cymbal , 1 Cor. 13.1 , 2. 248. A tinkling Cymbal is an instrument of Musick with which a skilful pla●er can make such melodious and heart-inflaming Musick , that all who hear him play , can sca●cely hold from dancing ; and yet , behold , the Cymbal hath not life , neither comes the musick f●om it , but because of the art of him that playe● the●ewith : so then the instrument at last may come to nough● and perish , though in times past such mus●ck hath been made upon it . 249. Just thus I saw it was and will be with them who have Gifts , but want saving-Grace ; they are in the hand of Christ , as the Cymbal in the hand of David ; and as David could with the Cymbal make that mirth in the service of God , as to elevate the hearts of the Worshippers ; so Christ can use these gifted men , as with them to affect the Souls of his People in his Chu●ch , yet when he hath done all hang them by , as lifeless , though sounding Cymbals 250. This consideration therefore , together with some others , were for the most part as a maul on the head of pride and desire of vain-glory : What , thought I , shall I be proud because I am a sounding Brass ? is it so much to be a Fiddle ? hath not the least Creature that hath life , more of God in it than these ? besides , I knew 't was Love should never die , but these must cease and vanish : So I concluded a little Grace , a little Love , a little of the true Fear of God , is better then all these Gifts : Yea , and I am fully convinced of it , that it is possible for a Soul that can scarce give a man an answer but with great confusion as to method , I say it is possible for them to have a thousand times more Grace , and so to be more in the love and favour of the Lord , then some who by vertue of the Gift of Knowledge , can deliver themselves like Angels . A brief Account of the Authors Imprisonment 251. HAving made profession of the glorious Gospel of Christ along time , and had preached the same about five year ; I was apprehended at a Meeting of good People in the Countrey , ( amongst whom , had they let me alone , I should ●●ve preached that day , but they took me away from amongst them ) and had me before a Justice , who , after I had offered security for my appearing at the next Sessions yet committed me , bec●use my Sureties would not consent to be bound that I should preach no more to the people . 252. At the Sessions after , I was indicted for an Upholder and Maintainer of unlawful Assemblies and Conventicles , and for not conforming to the National Wo●ship of the Church of England ; and after some conference there with the Justices , was sentenced to perpetual banishment because I refused to Conform . So being again delivered ●p to the Goalers hands , I was had home to Prison again , and there have lain now above five year and a quarter , waiting to see what God will suffer these m●n to do with me . 253. In which condition I have continued wi●h much content thorow Grace , but have met with many tu●nings and goi●gs upon my heart both f●om the Lord , Satan , and my own corruptions ; by all which ( glory be to Jesus Christ ) I have also received , among many things , much conviction , instruction , and understanding , of which at la●ge I shall not here discourse ; onely give you , in a hint or two , a word that may stir up the Godly to bless God , and to pray for me ; and also to take encoura●ement , shou●d the case be their own , Not to fear what man can do unto them . 254. I never had in all my life so great an inle● into the Word of God as now : them Scr●ptures that I saw nothing in before , are made in this place and state to shine upon me . Jesus Christ al●o was never more re●l and apparent then now ; here I have seen him , and felt him indeed : O that word , We have not preached unto you cunningly devised fables , 2 Pet. 1 16. and that , God raised Christ from the dead and gave him glory , that your faith and hope might be in God , 1 Pet. 1.20 . were blessed words unto me in this my imprisoned condition . 255. These three or four Scriptures also have been great refreshment , in this condition , to me ; Joh. 14.1 , 2 , 3 , 4. Joh. 16.33 . Col. 3.3 , 4. Heb. 12.22 , 23 , 24. So that sometimes , when I have been in the favour of them , I have been able to laugh at destruction , and ●o fear nei●her the Horse nor his Rider . I have had sweet sights of the forgiveness of my sins in this place , and of my being with Jesus in another world : O the Mount Zion , the heavenly Jerusalem , the innumerable company of Angels , and God the Judge of all , and the Spirits of just men made perfect , and Jesus , have been sweet unto me in this place : I have seen that here , that I am perswaded I shall never , while in this world , be able to express ; I have seen a truth in that Scripture , Whom having not seen , ye love ; in whom , though now ye see him not , yet believing , ye rejoyce with joy unspeakable , and full of glory , 1 Pet. 1.8 . 256. I never knew what it was for God to stand by me at all turns , and at every offer of Satan , &c. as I have found him since I came in hither ; for look how fears have presented themselves , so have supports and encouragements ; yea , when I have started even as it were at nothing else but my shadow , yet God , as being very tender of me , hath not suffered me to be molested , but would with one Scripture and another st●engthen me against all : insomuch that I have often said , Were it lawful , I could pray for greater trouble , for the greater comforts sake , Eccles. 7.14 . 2 Cor. 1.5 . 257. Before I came to Prison , I saw what was a coming , and had especially two Considerations w●rm upon my heart ; the first was , How to be able to endure , should my imprisonment be lon● and tedious ; the second was , How to be able to encounter death , should that be here my portion . For the first of these , that Scripture Col. 1.11 . was great information to me , namely , to pray to God to be strengthened with all might , according to his glorious power , unto all patience and long-suffering with joyfulness : I could seldom go to prayer before I was imprisoned , but for not so little as a year together , this Sentence of sweet Petition , would as it were thrust it self into my mind , and perswade me that if ever I would go thorow long-suffering , I must have all patience , especially if I would endure it joyfully . 258. As to the second Consideration , that Saying 2 Cor. 1.9 . was of great use unto me , But we had the sentence of death in our selves , that we might not trust in our selves , but in God that raiseth the dead : by this Scripture I was made to see that if ever I would suffer rightly , I must first pass a sentence of death upon every thing that can properly be called a thing of this life , even to reckon my Self , my Wife , my Children , my health , my enjoyments and all , as dead to me , & my self as dead to them . 259. The second was , to live upon God that is invisible ; as Paul said in another place , The way not to faint , is to look not at the things that are seen , but at the things that are not seen ; for the things that are seen , are temporal ; but the things that are not seen , they are eternal : and thus I reasoned with my self ; If I provide onely for a prison , then the whip comes at unawares , and so does also the pillory ; again , if I provide onely for these , then I am not fit for banishment ; further , if I conclude that banishment is the worst , then if death come , I am surprized ; so that I see the best way to go thorow sufferings , is to trust in God thorow Christ , as touching the world to come ; and as touching this world , to count the grave my house , to make my bed in darkness , to say to Corrup●ion , Thou art my Father , and to the Worm , Thou art my Mother and Sister ; that is , to familiarize these things to me . 260. But notwithstanding these helps , I found my self a man , and compassed with infirmities ; the parting with my Wife and poor Children hath oft been to me in t●is place , as the pulling the flesh from my bones ; and that not onely because I am somewhat too too fond of these great mercies , but also because I should have often brought to my mind the many hardships , mise●ies and wants that my poor family was like to meet with , should I be taken from them , especially my poor blind Child , who lay nea●er my heart than all I had besides ; O the thoughts of the har●ship I thought this might go under , would break my heart to pieces . 261. Poor Child ! thought I , what sorrow art thou like to have for thy portion in this world ? thou must be ●eaten , must beg , suffer hunger , cold , nakedness , and a thousand calamities , though I cannot now endure the wind should blow upon thee : but yet recalling my self , thought I , I must venture you all with God , though it goeth to the quick to leave you : O I saw in this condition I was as a man who was pulling down his house upon the head of his Wife and Children ; yet thought I , I must do it , I must do it : and now I thought of those two milch Kine that were to carry the Ark of God into another Country , and to leave their Calves behind them , 1 Sam. 6.10 , 11 , 12. 262. But that which helped me in this temptation , was divers considerations , of which th●ee in special here I will name ; the first was , the consideration of those two Scriptures , Leave thy fatherless children , I will preserve them alive , and let thy ●idows trust in me : and again , The Lord said , Verily it shall go well with thy remnant , verily I will cause the enemy to entreat thee well in the time of evil , &c. 263. I had also this consideration , that ●f I should now venture all for God , I engaged God to take care of my concernments ; but if I forsook him and his ways , for fear of any trouble that should come to me or mine , then I should not only falsifie my profession , but should count also that my conce●nments were not so sure if left at Gods feet , while I stood to and for his Name , as they would be if they were under my own tuition , though with the denial of the way of God. This was a smarting consideration , and was as spurs unto my flesh : that Scripture also greatly helped it to fasten the more upon me , where Christ p●ays against Judas , that God wou●d disappoint him in all his selfish thoughts , which moved him to sell his Master . Pray read it soberly , Psal. 109.6 , 7 , 8 , &c. 264. I had also another consideration , and that was , The dread of the torments of Hell , which I was sure they must partake of , that for fear of the Cross do shrink from their profession of Christ , his Word and Laws , ●efore the sons of men : and of the glory that he had prepared for those that in faith , and love , and patience , stood to his ways before them . These things , I say , have helped me , when the thoughts of the misery that both my self and mine might , for the sake of my profession , be exposed to , hath lain pinching on my mind . 265. When I have indeed conceited that I might be banished for my Profes●ion , then I have thought of that Scripture , They were stoned , they were sawn asunder , were tempted , were slain with the sword , they wandered about in sheep-skins and goat-skins , being destitute , afflicted , tormented , of whom the world was not worthy , for all they thought they were too bad to dwell and abide amongst them . I have also thought of that saying , The holy Ghost witnesseth in every city , that bonds and afflictions abide me ; I have ve●ily thought that my Soul and it , have sometimes reasoned about the sore & sad estate of a banished and exiled condition , how they are exposed to hunger , to cold , to perils , to nakedness , to enemies , and a thousand calamities ; and at last it may be to die in a di●ch like a poor forlorn and desolate sheep . But I thank God hitherto I have not been moved by these most delicate reasonings , but have rather by them more approved my heart to God. 266. I will tell you o● a pretty business : I was once above all the rest in a very fa●t and low condition for many weeks , at which time also I being but a young Prisoner , and not acqu●inted with the Laws , had this lay much upon my spirit , That my imprisonment might end at the Gallows for ought that I could tell ; now therefore Satan said hard at me to beat me out of heart , by suggesting thus unto me : But how if when you come indeed to die , you should be in this condition ; that is , as not to savour the things of God , not to have any evidence upon your soul for a better state hereafter ( for indeed at that time all the things of God were hid from my soul. ) 267. Wherefore when I at first began to think of this , it was a great trouble to me : for I thought with my self , that in the condition I now was in , I was not fit to die , neither indeed did think I could if I should be called to it : besides , I thought with my self , if I should make a scrabling shif● to clamber up the Ladder , yet I should either with quaking or other symptoms of faintings , give occa●ion to the enemy to reproach the way of God and his People , for their timerousness : this therefore lay with great trouble upon me , for methought I was ashamed to die with a pale face , and tottering knees , for such a Cause as this . 268. Wherefore I prayed to God that he would co●fort me , and give me strength to do and suffer what he should call me to ; yet no comfort appear'd but all continued hid : I was also at this time so really possessed with the thought of death , that oft I was as if I was on the Ladder , with the Rope about my neck , onely this was some encouragement to me , I thought I might have now an opportunity to speak my last words to a multitude which I thought would come to see me die ; and , thought I , if it must be so , if God will but convelt one Soul by my very last words , I shall for count my life thrown away , nor lost . 269. But yet all the things of God were kept out of my sight , and still the tempter followed me with , But whith●r must you go when you die ? what will become of you ? wh●re will you be found in ●nother world ? what evidence have you for heaven and glo●y , and an inheritance a●ong them that are sanctified ? Thus was I tossed for manie weeks , and knew not what to do ; at last this consideration fell with weight upon me , That it was for the Word and Way of G●d that I was in this condition , wherefore I was ingaged nor to flinch a hairs bredth from it . 270 I thought also , that God might chuse whether he would give me comfort now , or at the hour of death ; but I might not therefore chuse whethe● I would hold my profession or no : I was bound , but he was free : yea , t was my dutie to stand to his Word , whether he would ever look upon me or no , or save me a● the last : Wherefore , thought I , the point being thus , I am for going on , and venturing my eternal state with Christ , whether I have comfort here or no ; if God doth not come in , thought I , I will leap off the Ladder even blindfold into ●ternitie , sin● or swim , come heaven , come hell ; Lord Jesus , if thou wilt catch me , do ; I vvill venture for thy Name . 271. I was no soo●er fixed upon this resolution , But that Word dropt upon me , Doth Job serve God for no ●ight ? as if the accuser had said , Lord , Job is no upright man , he serves thee for by respects , hast thou not made a hedge about him , &c. but put forth now thy hand , and touch all that he hath , ●nd he will curse thee to thy face : How now ? thought● , is this the sign of an upright Sou● , to desire to serve God when all is taken from him ? is he a go●lie man that vvill serve God for nothing ra●her then give out ? blessed be God , then I hope I have a● upright heart , for I am resolved ( God give me strength ) neve● to denie my profession , though I have nothing at all for my pains ; an● as I was thus considering , that Scripture was set before me , Psa. 44.12 , &c. 272. Novv vvas my heart full of comfort , for I hoped it vv●s sincere ; I vvould not have been vvithout this trial for much , I am comforted everie time I think of it , and I hope shall bless God for ever for the teaching I have had by it . Many more of the Dealings of God tovvards me I might relate , but these out of the spoils vvo● in Battel have I dedicated to maintain the House of God , 1 Chron. 26.27 . The CONCLUSION . 1. OF all the Temptations that ever I met with in my life to question the being and truth of the Go●spel , i● the worst , and worst to be born ; when this temptation comes , it takes away my girdle from me , and removeth th●●oundation from under me : O I have often thought of that word , Have your loyn● girt about with truth ; and of that , When the foundations are destroyed what can the Righteous do ? 2. I have wondered much at this one thing , that though God doth ●isit my Soul with never so blessed a discoverie of himself , yet I 〈◊〉 found again , that such hours have attended me afterwards , that I have been in my spirit so filled with darkness , that I could not so much as once conceive what that God and that comfo●t was with which I have been refreshed . 3. I have sometimes see● more in a line of the Bible , then I could vvell tell hovv to stand under , & yet at another time the vvhole Bible hath been to me as drie as a stick , or rat●er my heart hath been so dead and drie unto it , that I could not conceive the least dram of refreshment , though I have lookt it over . 4. Of all tears , the● are the best that are made by the Blood of Christ ; and of all joy , that is the sweetest that is mixt with mourning over Chri●● ; O t is a goodly thing to be on our knees with Ch●ist in our arms , before God : I hope I know something of these things . 5. I find to th●s day seven abominations in my heart : 1. In clinings to unbelief , 2. Suddenlie to forget the lo●e and mercie that Christ manifesteth , 3. A leaning to the Works of the Law , 4. Wandrings and coldness n prayer , 5. To forget to watch for that I pray for , 6. apt to murmur b●cause I have no more , and yet readie to abuse what I have , 7 I can do none of th●se things which God commands me , but my corruptions will thrust in themselves ; When I would do good , evil is present with me . 6. These things I continuallie see and feel , and am affl●cted and oppressed with ; yet the Wisdom of God do●h order the● for my good : 1. They make me abhor my self ; 2. They keep me from trusting my heart : 3. They convince me of the insufficiencie of all inherent righteousness ; 4. They shew me the necessity of fleeing to Jesus ; 5. They pres● me to pray unto God ; 6. They shew me the need ● have to watch and be sober ▪ 7. And provoke me to look to God thorow Christ to help me , and carry me thorow this world . Amen . FINIS . 
B01830	----	A caution to stir up to watch against sin. By J. Bunyan. Bunyan, John, 1628-1688. 1684 Approx. 9 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-10 (EEBO-TCP Phase 1). B01830 Wing B5491 Interim Tract Supplement Guide C.20.f.3[1] 99885164 ocm99885164 182487 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. B01830) Transcribed from: (Early English Books Online ; image set 182487) Images scanned from microfilm: (Early English books; Tract supplement ; A4:1[1]) A caution to stir up to watch against sin. By J. Bunyan. Bunyan, John, 1628-1688. 1 sheet ([1] p.) : ill. (woodcuts). Printed for N. Ponder [..., London : 1684] Date of publication suggested by Wing. Verse: "The first eight lines one did command to mee ..." Imperfect: badly stained affecting imprint and text. Reproduction of original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Sin -- Poetry -- Early works to 1800. 2008-07 TCP Assigned for keying and markup 2008-10 SPi Global Keyed and coded from ProQuest page images 2008-12 John Pas Sampled and proofread 2008-12 John Pas Text and markup reviewed and edited 2009-02 pfs Batch review (QC) and XML conversion A CAUTION TO STIR UP To watch against SIN . By J. Bunyan , The first Eight Lines one did commend to me , The rest I thought good to commend to thee : Reader , in reading be thou rul'd by me , With Rhimes nor Lines , but Truths , affected be . I. SIN will at first , just like a Beggar , crave One Penny or one Half-peny to have ; And if you grant its first suit , 't will aspire , From Pence to Pounds , and so will still mount higher , To the whole Soul : but if it makes its m● , Then say , here is not for you , get you gone . For if you give it entrance at the Door , It will come in , and may go out no more . II. SIN , rather than 't will out of action be , Will pray to stay , though but a while with thee ; One Night , one Hour , one Moment , will it cry , Imbrace me in thy Bosome else I dy : Time to Repent ( saith it ) I will allow , And help , if to Repent thou know'st not how . But if you give it entrance at the Door , It will come in , and may go out no more . III. If Begging doth not do , SIN promise will Rewards to those that shall its Lusts fulfill : Penny in hand , ye Pounds 't will offer thee , If at its beck and motion thou wilt be . 'T will seem Heav'n to out-bid , and all to gain Thy Love , and win thee it to entertain . But give it not admittance at thy Door , Lest it comes in , and so goes out no more . IV. If Begging and promising will not do , 'T will by its wiles attempt to flatter you . I 'm harmless , mean no ill , be not so shy , Will ev'ry Soul-destroying motion cry . 'T will hide its sting , 't will change its Native hue , Vile 't will not , but a Beauty seem to you . But if you give it entrance at the Door , Its sting will in , and may come out no more . V. Rather than fail , SIN will it self divide , Bid thee do this , and lay the rest aside . Take little ones ( 't will say ) throw great ones by , ( As if for little Sins Men should not dy . ) Yea SIN with SIN a quarrel will maintain , On purpose that THOU by it might'st be slain . Beware the cheat then , keep it out of Door , It would come in , and would go out no more . VI. SIN , if you will believe it , will accuse , What is not hurtful and itself excuse : 'T will make a Vice of Vertue , and 't will say Good is destructive , doth Men's Souls betray . 'T will make a Law , where God has made man free , And break those Laws by which Men bounded be . Look to thy self then , keep it out of Door , Thee 't would intangle , and inlarge thy score . VII . SIN is that beastly thing that will defile Soul , Body , Name , and Fame in little while ; 'T will make him , who some time Gods Image was , Look like the Devil , love , and plead his Cause ; Like to the Plague , Poyson , or Leprosie Defile 't will , and infect contagiously . Wherefore beware , against it shut the Door ; If not , it will defile thee more and more . VIII . SIN once possessed of the heart , will play The Tyrant , force its Vassal to obey : 'T will make thee thine own happiness oppose , And offer open Violence to those That love thee best ; yea make thee to defy The Law and Counsel of the Deity . Beware then , keep this Tyrant out of Door , Lest thou be his , and so thy own no more . IX . SIN , harden can the heart against its God , Make it abuse his Grace , despise his Rod , 'T will make one run upon the very pikes , Iudgments foreseen bring such to no dislikes Of sinful hazards ; no , they venture shall For one base Lust , their Soul , and Heav'n and all . Take heed then , hold it , crush it at the Door , It comes to rob thee and to make thee Poor . X. SIN is a Prison , hath its bolts and chains , Brings into Bondage who it entertains ; Hangs shackles on them , bends them to its will , Holds them , as Samson grinded at the Mill. 'T will blind them , make them deaf ; yea , 't will them Gagg , And ride them as the Devil rides his Hagg. Wherefore look to it , keep it out of Door , If once its slave , thou may'st be free no more . XI . Though SIN at first its rage dissemble may , 'T will soon upon thee as a Lyon Prey ; 'T will roar , 't will rend , 't will tear , 't will kill out-right , Its living Death will gnaw thee day and night : Thy pleasures now to paws and teeth it turns , In thee its tickling Lusts , like Brimstone , burns . Wherefore beware , and keep it out of Door , Lest it should on thee as a Lyon Roar. XII . SIN will accuse , will stare thee in the face , Will for its Witnesses quote time and place Where thou committedst it ; and so appeal To conscience , who thy ●s will not conceal ; But on thee as a Judge such sentence pass , As will to thy Sweet bits , prove bitter Sauce . Wherefore beware , against it shut thy Door , Repent what 's past , believe and Sin no more . XIII . SIN is the worm of Hell , the lasting Fire , Hell would soon lose its heat , could SIN expire ; Better sinless , in Hell , than to be where Heav'n is , and to be found a Sinner there . One Sinless , with infernals might do well , But SIN would make a very Heav'n a Hell. Look to thy self then , to keep it out of Door , Lest it gets in , and never leaves thee more . XIV . No Match has SIN save God in all the World , Men , Angels it has from their stations hurl'd : Holds them in Chains , as Captives , in despite Of all that here below is called Might . Release , help , freedom from it none can give , But he by whom we also breath and live . Watch therefore , keep this Gyant out of Door Lest if once in , thou get him out no more . XV. Fools make a mock at SIN , will not believe , It carries such a Dagger in its sleeve ; How can it be ( say they ) that such a thing , So full of sweet , should ever wear a sting : They know not that it is the very SPELL Of SIN , to make Men laugh themselves to Hell. Look to thy self then , deal with SIN no more , Lest he that saves , against thee shuts the Door . XVI . Now let the God that is above , That hath for Sinners so much love ; These Lines so help thee to improve , That towards him thy heart may move . Keep thee from Enemies external , Help thee to fight with those internal : Deliver thee from them infernal , And bring thee safe to life eternal . AMEN . London , Printed for N. Ponder at the Peacock in the 〈◊〉 . 
A30212	----	A true and impartial narrative of some illegal and arbitrary proceedings by certain justices of the peace and others, against several innocent and peaceable nonconformists in and near the town of Bedford, upon pretence of putting in execution the late Act against conventicles together with a brief account of the late sudden and strange death of the Grand Informer, and one of the most violent malicious prosecutors against these poor people. Bunyan, John, 1628-1688. 1670 Approx. 37 KB of XML-encoded text transcribed from 8 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A30212 Wing B5604 ESTC R21465 12683016 ocm 12683016 65697 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A30212) Transcribed from: (Early English Books Online ; image set 65697) Images scanned from microfilm: (Early English books, 1641-1700 ; 681:6) A true and impartial narrative of some illegal and arbitrary proceedings by certain justices of the peace and others, against several innocent and peaceable nonconformists in and near the town of Bedford, upon pretence of putting in execution the late Act against conventicles together with a brief account of the late sudden and strange death of the Grand Informer, and one of the most violent malicious prosecutors against these poor people. Bunyan, John, 1628-1688. 15 p. s.n.], [London : 1670. Attributed to Bunyan by Wing and Halkett and Laing. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Dissenters, Religious -- England -- Bedford. 2005-02 TCP Assigned for keying and markup 2005-03 Aptara Keyed and coded from ProQuest page images 2005-04 Emma (Leeson) Huber Sampled and proofread 2005-04 Emma (Leeson) Huber Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion A true and Impartial NARRATIVE OF Some Illegal and Arbitrary proceedings by certain Justices of the Peace and others , against several innocent and peaceable Nonconformists in and near the Town of Bedford , upon pretence of putting in execution the late Act against Conventicles . TOGETHER With a brief Account of the late sudden and strange Death of the Grand Informer , and one of the most violent malicious Prosecutors against these poor people . Published for general Information . — They which hate us , spoyl for themselves . Ps. 44. 10. — As deceivers , and yet true , &c. As poor , yet making many rich ; as having nothing , and yet possessing all things . 2 Cor. 6. 8 , 9 , 10. — And took joyfully the spoyling of your Goods , knowing in your selves that ye have in Heaven a better and an enduring substance . Heb. 10. 34. Printed in the year , 1670. SIR , Some proceedings at Bedford , pursuant to the late Act of Parliament , ( a true Narrative whereof is herein enclosed ) afford matter both of wonder and dislike to such that have observed them . When you have perused the Paper , you will conclude with me and others , that this Text needs no Comment ; it is plain , that in despight of Magna Charta , and in defiance to all Laws and Rules of Righteousness , Neighbourhood and Humanity they resolve to ruine the Nonconformists , though the Instruments are no wayes able to recompence the King and Kingdoms damage thereby . The Sufferers are chearful and peaceable ; their immediate Persecutors are the scum of the people , and chiefly the appurtenants of the Commissaries Court. The most forward Instrument of that sort is one that hath openly avowed and declared his esteem for Popery above other Religions . If some check be not given to these Extravagancies , many Families will suddenly be ruined , and the publique Trade and Welfare endangered , which the Interest of some , the Rage , Revenge and Enmity of others will not admit regard to . Pardon this trouble , when I have told you the particulars of the Narrative are all true , and will be proved in every part . So I have remaining at present only to tell you , I am , Sir , Your assured Friend . The NARRATIVE . ON Lords-day ( May 15. ) at the dwelling-house of one John Fen , a Haberdasher of Hatts , many persons being assembled for Religious Exercise ; One West and Feckman ( two Apparitors ) by a Warrant from one Mr. Foster , who is a Justice of Peace , and the Commissaries Deputy , did enter the House , and force the Meeters to Mr. Fosters House , who fined every one of them severally , according to their reputed abilities ; and committed the Preacher to Prison , for words he spake against the Church of England , then occasioned by the discourse of Mr. Foster . The Apparitors charged ( by vertue of their Warrant ) a Constable , and a Church-warden , to assist them ; but they neglecting , ( being not willing to the work , as they themselves declared ) were fined each of them five pounds ; though by intercession of friends , the Fines are not yet levied . On Friday following , one Thomas Battison another Churchwarden , and the most active and busie in the work , having with much labour and difficulty called together the Overseers of the Poor , and the Constables of the several Wards , to levy the several Fines upon the Goods of the Meeters , did fitst attempt to levy the Fine of Ten pounds upon the Goods of one John Bardolf a Maltster , who having sold all his Malt before the Act commenced , and delivered his Malt and Malt-house into his possession to whom he had sold them , none of the Officers would joyn with Battison to break open the Door of the Malt-house , or to distrain the Malt , though he most importunately charged and besought them to do it , promising to bear them harmless . Whilst Battison and the other Officers were debating in the open Yard before the Malthouse Door , a great number of all sorts of persons were gathered about them , expressing ( by turns ) their indignation against him , for attempting this against Bardolf ; whom the whole Town knew to be a just and harmless man ; and the common sort of people covertly fixing a Calves tayl to Battisons back , and deriding him with shouts and hollows , he departed without taking any distress there ; and advanced with other Officers to Edward Covingtons Shop , a Grocer , to levy five shillings , for his Wife being at the Meeting , where none of the Officers would distreyn but Battison , who took a Brass Kettle , but when he had brought it to the street-door , none of the Officers would carry it away ; neither could he hire any to do it in two hours time , though he offered money to such needy persons among the company as wanted bread ; At last he got a youth for sixpence to carry the Kettle less way than a stones-throw , to an Inn-yard where before he had hired a Room to lodge such Goods , under pretence to lodge Grain : but when the Youth had carried the Kettle to the Inn-gate , ( being hooted at all the way by the common Spectators ) the Inn-keeper would not suffer the Kettle to be brought into his Yard ; and so his man set it out in the middle of the street , None regarding it , till towards night a poor woman that receiveth alms was caused by an Overseer to carry it away . From hence , Battison , with the rest of the Officers at his heels , proceeds to distrein one John Spencer a Grocer , for a Fine of Forty shillings ; but his Shop-door being lockt , Battison could not prevail with the Officers to joyn with him in breaking it open : and so this day ended , without any other distress than that of the Kettle . The next day , which was the Market-day , the Justices understanding how Battison was discouraged in his work by the backwardness of the other Officers , and the open discountenance of the other people , commanded the Officers to break open the Doors , and levy the Distresses , and promised them to bear them harmless : Immediately old Battison , with a file of Soldiers and the Constables , in the middle of Market-time advanced again to the Malt-house of John Bardolfe , ( scituate in an Inn-yard in the middle of the Market-place ) and breaks open the Doors , but not without long time and trouble , all people refusing to lend either Bars or Hammers , which they sent from place to place to borrow for that purpose : When the Doors were broken open , Battison distreyned fourteen Quarters of Malt , but it was night before he could carry them away ; for though the Market-place was then full of Porters ( it being a great Corn-Market ) yet none of them would assist , though charged strictly by Battison and the Constables , but ran all away , and left their Fares ; some of them saying , they would be hang'd drawn and quarterd before they would assist in that work ; for which cause the Justices committed two of them ( which they could take ) to the Gaol . The next day , being Lords-Day , Fines were doubled upon the Meeters , before the first could be levied ; for they assembling again at the same House , according to their custom ; Battison with the two Apparitors , by another Warrant from Mr. Foster , entred the Meeting-place about nine of the clock in the morning : but the Mèeters refusing to depart before their Exercise was ended ( unless forced ) Battison sends word of it to Mr. Foster , who returns a verbal Order , that Battison should charge certain Gentlemen of the Town ( whose names he had sent by the messenger ) to assist him ; which Battison accordingly did , going to their Houses to call them , though there were near a hundred common people spectators in the streets , and none of them then charged to assist , and also Trained-Band Souldiers ready in Town for this service , partly at the charge of these Gentlemen whom Battison had so warned to assist , and who were so warned ( as is supposed ) upon design , to have them incur the penalties of five pounds for their refusing . About ten of the clock in the morning the Meeters went with Battison and the Apparitors ( being constrained so to do ) to the Swan in Bedford , where being kept till four of the clock in the afternoon , and their names taken by the Justices , they were set at liberty . Next morning Mr. Foster the Justice appears early in the streets , with old Battison and the two Apparitors , a file of Souldiers and some Constables , to see the Fines levied upon the Meeters Goods ; charging to his assistance such persons he sees , and sending for others to their houses , but got few or none besides his first company ; most of the Tradesmen , Journeymen , Labourers and Servants having either left the Town , or hid themselves , to avoid his call . The Town was so thin of people , that it looked more like a Country Village than a Corporation ; and the Shops being generally shut down , it seemed like a place visited with the Pest , where usually is written upon the Door , Lord have mercy upon us ! The first Distress was attempted upon the Goods of one Nicholas Hawkins a Cutler , who was fined forty shillings ; but his Goods being removed beforehand , and his House visited with the Small-Pox , the Officers declined entring . Mr. Foster meeting here on John Croker ( that was also fined three pounds ) commanded his assistance ; who refusing , was therefore by Mr. Foster commanded into the custody of one of the Town-Sergeants , then present . From hence Mr. Foster went into the House of one Michael Shepheard a Shoomaker , who was fined five shillings ; where a Distress was made , not only for five shillings , but also for 12d . more ; because the said Shepheard being asked the same time by Mr. Foster , if he was at Church the day before ? and not answering , only desired to know who accused him , or would swear it . The next House in their way was one Thomas Honyloves , a Journy-man - Shoomaker , fined twenty shillings or more ; whose Children lying sick of the Small-pox , in the House where his Goods lay , the Officers were unwilling to enter , and so Mr. Foster drew them off to one Thomas Cowpers a Heelmaker , fined forty shillings ; distreyning three Cart-load of Wood , cut especially for his working ; which was of more value than any of his houshold Goods , he being a poor man , and living only upon making Heels and Lasts . The next remove was to one John Crokers House before mentioned , a Dealer in Linen Drapery , and fined three pounds ; who having removed his Shop-Goods to another place , to secure them from the Distress , old Battison would not trouble himself to distrein then , but said he would take a better opportunity to get his Goods . Near this place lived one Daniel Rich , a Tanner , and Constable of that Ward ; who being fined five shillings for his Wife , had his best Wearing-Coat distreyned the same time , by immediate Order of Mr , Foster . From hence Mr. Foster marcheth to John Spencer , a Grocer ; whose Goods he distreyned for a Fine of about forty shillings . The next Neighbour was William Jay , a Baker , who was also distreyned for five shillings . And next to him lived one Edward Isaae , a Blacksmith , fined forty shillings for himself and his Wife ; from whom they took away Locks , Shovels , and the very Anvil upon which he forgeth his Work ; and Battison would have pulled down the Forge-Bellows also , but that it required more time and labour , than his itch to greater prizes in other places would allow him : Hastening therefore to their Market , they leave ( for a time ) the Parish of Pauls , invading the Parish of Cuthberts ; where they find the door of one Thomas Arthur a Pipe-maker , locked , who was fined five pounds ; before they had broken the door open by attempts they made at it , the same was unlocked on the in-side ; Mr. Foster enters , and distreyning all the Goods within doors and without , the said Arthur desired to know , how much Money he had distreyned for ? to whom the said Mr. Foster replied , that they distreyned for eleven pounds : thereupon Thomas Arthur desired to see the Warrant ; which being produced , he seeing himself therein but six pound , told Mr. Foster so : to which M. Foster answered , that there was five pound more for keeping his Door locked . When Thomas Arthur perceived that Mr. Foster would distreyn all his Goods ; he said , Sir , What shall my Children do , shall they starve ? Mr. Foster replied , that so long as he was a Rebel , his Children should starve . And so on Wednesday following , old Battison , the two Apparitors , with a File of Musquetiers , and a Cart , carried away what Houshold Goods they thought fit , and all the Wood both within doors and without , necessary to his Trade , by three Cart-load , not leaving so much as to suffice for the burning of a Kiln of Pipes , ready set , though earnestly desired by the poor Pipemaker himself , and also by others of Battisons Company . Mr. Foster having done his Work at the Pipemakers , proceeds in the Parish to one Robert Browns a Gardener , distreyning all his Houshold Goods , for a Fine supposed to be three pounds : making haste to the chiefest place they aimed at , for their turn , they passed into Peters Parish , to the House of Mris. Mary Tilney , Widow , a Gentlewoman well descended , and of a good Estate , who was fined Twenty pounds ; and to make her exemplary in suffering for that offence , Mr. Foster himself , being attended by his Publick Notary , will see the Fine effectually levied upon her Goods ; and indeed the same was effectually done ; for ( a Cart being provided for that purpose ) they distreyned and carried away all the Goods in her House they thought worth their labour , as Tables , Cupboards , Chairs , Irons , Feather-beds , Blankets , the very Hangings of the Room , and the Sheets off her Bed , insomuch that the Widow was forced that night to borrow Sheets of her Neighbours to lie in , being not willing to lodge out of her own House , though invited by her friendly Neighbours ; nor did they leave her one Featherbed of her own ( having taken three away ) whereon to spread those Sheets she borrowed , but she was forced to make use of a Bed and Bolster of anothers , left in her House : It is true the Gentlewoman had more good Houshold-stuff of her own , than was at this time found in her House ; but foreseeing the Waste intended upon her , prudently secured the best of them abroad ; and therefore cannot with safety possess them for her necessary use : And as for the value of those Goods taken away , it is supposed to be betwixt forty and fifty pounds . Yet the said Mris Tilney was more troubled at the crying and sighing of her poor Neighbours about her , ( who were much affected with her sufferings , she being very charitable ) than for the loss of her Goods , which she took very chearfully . And so the Officers left her , having finished this dayes work . The next day , being Tuesday , more Fines were to be levied on the Goods of the rest of the Meeters ; but Battison finding it would lie hard upon him and the two Apparitors , for want of more help than they had the day before ; and fore-knowing that if he deferred charging Assistance till he began his work , all people would get out of the way , as they did ; Therefore early in the morning he walked alone in the Streets , looking into the Shops , to charge men beforehand to be ready : Which being soon perceived by the people , most of the Tradesmen and other Inhabitants , instantly either deserted the Town , or hid themselves as before . About ten of the Clock , old Battison , with the Souldiers , and some Constables , whom he had warned over-night to be in readiness , marcheth up the High-street ; where he levieth the Fine of five pounds upon John Fen , the Haberdasher of Hatts before-mentioned , at whose House the Meeting was ; taking away all the Hats in his Shop , and the next day carted away his Houshold-Goods , because there was but twenty nine Hats in the Shop , beside Hatbands , that they took away . Having thus dealt with this Hatter , he proceeds to deal the same measure to another Hatter , one Samuel Fen , who was also fined five pounds , and dealt with as his Brother before him , finding no more favour from them than the former . The next Fine they proceed to levy , was forty shillings upon the Goods of one Thomas Woodward , a Malster : but one Richard Layfield being in possession of the Malthouse , to whom the Maltster had ( some time before ) sold all his Malt , and quitted the possession ; Old Battison met with a stop , and was perswaded to defer distreyning , till Richard Layfield , who had bought the Malt , had spoken with the Justices , then met at the Swan : forthwith the said Layfield applyed to the Justices , ●cquaints them that Thomas Woodward ( bona fide ) did owe him sixty pounds , that he had formerly lent him in money , and that the said Thomas Woodward was bound to deliver two hundred ninety odd quarters of Malt to others , for Money and Barley received of them ; and therefore upon condition that the said Layfield should acquit him of the said sixty pound debt , and oblige himself to deliver the two hundred ninety odd quarters of Malt to the several persons interessed in them , he did sell and deliver to him the said Richard Layfield , all the Malt lying in his Malthouse , and Barley left , and that there was no fraud herein ; All the persons to whom the two hundred ninety and odd quarters of Malt were due , were ready to make oath of the truth of their Debts ; the said Richard Layfield did also produce the Deed to the Justices , and averred that the reason of making this Bargain , was to secure his sixty pound , which he thought might otherwise be hazarded . But notwithstanding all this , Sir George Blundell , one of the Justices , said ; That Richard Layfield went about herein to defraud the King , and therefore bound him over to the next Assizes ; and further said , that so long as Thomas Woodward aforesaid offended , the Malt should be distreyned , and that he would leave them ( meaning the Meeters ) worth nothing ; And when he had done that , he would fill the P●isons with them : adding moreover , If they do not like it , Let them stand up and defend themselves , as we did . There were no further Distresses made the last week ; it is conjectured that some falling out betwixt the Mayor and Mr. Foster on Wednesday , was the occasion to delay their proceedings ; It seems the Mayor was not willing that Battison ( who is Churchwarden for Pauls ) should distreyn in the two Parishes on the other side of the River where the Mayor lived : But on Monday the 30th instant , Feckman the chief Apparitor , with the Churchwarden , Constable , and Overseer of Mary's Parish in Bedford , began to distrein . The persons name is Joseph Ruffhead at whose House they first began ; the Fine they levied upon him was three pound ; the said Ruffhead upon their approach to him desired to see their Warrant , wherein not finding Feckmans name , he discharged him from coming upon his Ground , and therefore was had to one of the Justices ; before whom making good his practice in keeping Feckman from his Ground , because not in the Warrant , was told by the Justice , that Feckman came only as an Assistant to the Officers . Whereupon the said Ruffhead returning back permitted them to take their Distress ; who took two Timber-Trees of about seven pound value , for the three pound . The same day the same Officers went to distreyn one John Clerke , a Grocer , for forty shillings ; and breaking open his Doors , they took his Houshold-goods , not medling with those in his Shop , being but of little value . And from thence the same Officers went to the House of John Rush Waggoner , to levy a Distress of three pounds set upon him , where they seized a new Cart and Wheels for the same . The same day at part of a Village called Cotten-End , near Bedford , the Officers of the same , by Warrant from the Justices , distreyned several persons , who had been convicted by the Justices , for having a Meeting at the House of one Thomas Thorowgood ; which persons were fined to a greater value than the whole of their Estates did amount to ; and this day they are stripped of their whole substance ; and the said Thorowgood hath not left him so much as his Loom to work with , being a Weaver ; and by his labour therein supporting himself and his Family . But because there are several remarkable Circumstances relating to this matter , which do clearly evince the undue and most inhumane dealings of some of the Justices , especially of Sir George Blundell , with the poor people last mentioned ; here is therefore inserted a particular and exact Account of the whole Proceeding , as followeth . From the discourse of a little Child , who said there had been a Meeting at the House of Thomas Thorowgood in Cotten-End ; the Wife of John Pryor Victualler , resorts to Sir G. B. and makes Oath of the Child's Report to her , who issues a Warrant for the appearance of several persons of that En●ship , suspected to have been there , who appeared before several Justices at the Swan in Bedford , before whom none that were examined confessed a Meeting to have been , or that they were there : the Justices dealt with them severally , assuring them that such of them as would confess who was the Preacher , should be acquitted : but no confession was made ; and generally they did refer to any proof that could be brought against them , not being willing to accuse themselves or others . The Justices upon consideration did conclude , that there was ground sufficient to convict them ; and did assess Fines upon them severally . Thomas Thorowgood's Fine ( at whose House the Meeting was said to be ) was Nineteen pounds ; who was by the Officers distreyned , and all that he had , with the Implements of his Trade ( he being a Weaver ) taken from him , and the said Thorowgood with his Wife is since departed away from their dwelling and gone . The Wife of one George Winright , and a Son-in-law of Winrights , were fined ten pounds five shillings , as having been at the Meeting . The said George Winright is Tenant to the Earl of Exeter , and being in Arrears of Rent to his said Landlord , about Michelmas last , for his said Landlords security of receiving Rent then due , and such further as for the year ensuing would be accrewing , the said Winright prevailed with two Sons-in-law of his , to become bound for him to the Earl's Steward , then upon the place , for his quarterly payment of money due ; and for the indempnity of his two Sons , in respect of the said Bond , the said Winright by Bill of Sale passeth over all his Goods and Chattels to the two Sons , one whereof lived with him , in the possession of what was so sold , from the time of the said Sale ; but it happened that the Son who lived with him , staying out from home at a Fair the third of May , kept at a Village about two miles from Cotten-end , the Father-in-law took such displeasure that he broke open the Son's Coffer standing in the House , took out the Writing and destroyed it : the Son remains still with his Father , and was fined ten pounds for being at a Meeting . The Father pleads there were no Goods of the Son 's there , though they were once his with his Brothers , yet the Writing was since destroyed , and sets forth the matter of Fact. The cancelling of the Writing was deemed Collusion , and the Officers were ordered to proceed in the Distress . Winright thereupon driveth away his Cattel , sells several of them at Potten Market , and some not sold there , he sells to one Miller , an Inhabitant of the same Parish , for a valuable rate ; who paid good part of the money , and gave Bond for the remainer to Winright ( the said Cattel being in Miller's Grounds and Possession several dayes ) which being heard of , Sir G. B. sends a Warrant for both the Buyer and Seller to appear before him , to whom they gave information of the sale and the payment . But all their Pleas being unregarded , the said Knight demanded Sureties of them for their appearance at the Assizes , declaring with his wonted vehemence he would bind them both over , and distreyn the Cattel likewise : whereat the said Winright being affrighted , promised to pay the ten pounds , and accordingly did so ; but some few dayes after , being told by a Lawyer that he had wrong in so doing , he repairs to Sir G. B. acquainting him with what the Lawyer had said , entreating his favour : which without delay he imparted , beating him well for his pains . Thomas Langley , an Inhabitant of Cotton-End , likewise being fined five pound ten shillings , for his being at the aforesaid suspected Meeting , presuming upon the favour of Sir G. B. ( to whom he stood in late relation as a Servant ) told the Officers he would pay the money , if he could not get abatement of Sir G. B. to whom repairing , and not prevailing for any such-like kindness , he was unwilling to pay the said Fine , having very little Stock , and owing for the greatest part of that , and much likewise in arrears to his Landlord : but the Officers having strict charge to go take all he had , and sell it for five pounds ten shillings , they distreyned his three Cows , really worth ten pound , and going to sell them , a Neighbour in compassion to the Distreyned , paid the Officer five pound ten shillings , and sent the Cows home to the right owner . Some other persons of the said Endship were distreyned by the Officers , and had that little substance they had taken from them , and deposited by the Officers in the house of the aforesaid Pryor , whose Wife did at first inform of the said Meeting , where they yet remain to be sold to any willing to buy the same , that with the proportion allotted to the Informer , the said Pryor may again have some money to put into his purse , having prodigally and brutishly wasted all , that he lately sold a considerable Estate for , that lay in the aforesaid Endship . A true Relation of the sudden and strange Death of one Feckman , a malicious Persecutor of the good People at Bedford . Of a like complexion with that beastly creature John Pryor , last mentioned , was one Feckman a most violent and thirsty Persecutor at Bedford ; whose father living at Turvy in the County of Bedford , left him a very considerable Estate , who at his marriage did receive a good addition thereto , by a Portion with his Wife ; but giving no limits to his lusts and extravagancies , in some few years he had spent all , and for his last refuge became an Apparitor , to which the calling of an Alehouse-keeper being by special favour added , he by the gains from both was enabled to live as a Hous-keeper in Bedford ; but at the coming forth of this late Act , he blessed himself with the hopes of recovering an Estate , and raising himself a Fabrick out of the Ruines of those whose kindnesses had refreshed him ; and pursuant to this purpose , he engages with all his might both in taking the Meeters , and levying the Distress upon their Goods ; in the former , manifesting more than usual diligence ; and in the latter , expressing extraordinary rage and violence , so that by his fierceness and cruelty ( wherein he seemed delighted ) he appeared rather a Purveyor for , and a resemblant of Satan , than an Officer of a Court Christian ( as some men stile the Commissaries . ) But some few dayes after , viz June 3. 1670. at a Visitation ( where he , as a necessary and endeared Appurtenant ▪ was attending ) at Ampthill , he was taken there ill , and coming thence to his home , fell very far amiss , issuing blood in great abundance both by vomit and seige , continuing so to do till his death ( which was the 5th day after his first sickness ) during all which time he was in very great pain and anguish of body , and for the most part unwilling to speak , and not very sensible , sometimes speaking words of threatning against Phanaticks ; and sometimes blaming Mr. Foster for setting him in the Office. After whose Death his Wife , in complyance with her Husbands desire of being buried at Turvey , endeavoured to borrow a Coach of the Neighbour Gentlemen , to carry his Corps ; but all that were asked , refused to lend ; and the two Carriers who live in the Town ( each of which keeps two Coaches , that they let for Hire to persons desiring them ) did both of them refuse for hire to let theirs for his conveyance ; so that his wife was constrained to send his Corps in a Cart to the place designed for his burial . A POSTSCRIPT . THis Instance of the Execution of the late Act against Meetings for Religious Worship , is not thus made publick , as though there were no other of the same kind in other places ; For it is well known that in many of the principal Cities and Towns in the Nation , there have been proceedings on the same account , with no less Outrage , Illegality and Violence ; which may in due time be published also : only this is one of the first , whose Tragical Acts have been collected , every particular whereof will readily be attested on Oath , by those that suffered , and others who were spectators of the whole proceeding . Nor is the design of publishing hereof , to cast any reflection on the Act it self , let it stand or fall in the Providence of God , as it shall be found complyant with , or opposite to , the Honour and Interest of his Majesty , with the Peace , Welfare and Prosperity of the Kingdoms . Councels for publick good , are the Province of our Superiours ; ready Obedience , or peaceable Sufferings , are the lot of private men : But least of all is there any design in this Narrative , to insinuate further discomposures into the minds of men than what are already evident , or to attempt a disposal of them , into irregular , and disorderly actings , to the disturbance of the Publick Peace : This indeed ( as it appears in the Narrative ) some of their Adversaries do openly declare , that they would willingly , by their unjust and oppressive usage of them , hurry them into . But all endeavours of that kind will be in vain , and the hopes of some about it , wholly frustrate . For as this People , by their peaceable deportment for many years together , have given all the satisfaction , that any men in the like circumstances are able to give , of their harmless and quiet inclinations ; So they intend not ( by the Grace of God ) to gratifie their Adversaries , by transgressing the obligation of their own Consciences unto peace , and all due subjection unto Magistrates . It is nothing else but the Authority of God in their Consciences , which imposes a necessity upon them to practise those things in their Christian Profession for which they are made obnoxious to so great sufferings , and gives them a supportment under them . The violation thereof , by any disorderly and seditious behaviour , to the disturbance of the Publick Peace , would be at once , to renounce the Principle of their Actings , and to deprive themselves of the Comfort of their Sufferings . Nor do they in the least suspect , that the Declaration of their Resolutions in this kind , will prompt many to renue and multiply their violent proceedings against them , upon security of freedom from opposition ; None but vile and ignoble spirits will entertain a thought of so doing , upon such grounds ; Wise and generous Persons will rather take hold of it , as a fit and honourable occasion , to exercise their clemency and forbearance . And indeed all unquiet storms , thundrings and lightnings , are in and from the lower Regions ; but amongst the higher Spheres and more Celestial Bodies , all things are alwayes peaceable and serene , and by their influences are the other raging and noxious disturbances quell'd and scattered : and such an end do we hope and pray for , of our present disquietments . The ends therefore of publishing this Account are plainly and only these : First , to prepare others , of the same way and practice in the things of Religion , with the persons so roughly treated at Bedford , not to think strange of the like tryals when they befal them , and to bear them patiently , quietly , and peaceably , notwithstanding all provocations to the contrary , as they have done . 2dly , Humbly to demand of our Legislators , whether this be the Garment of their Off-spring ? It doth not appear that there is any thing in the Act it self , that doth direct to , or will bear any man out in , such an execution of it , as that which is here most truly and impartially represented . And we suppose that the secret intentions of some , ought not to influence Publick Administrations , wherein all are concerned . And it may not unbecome the wisdom of those who have Power , speedily to revise those Laws , which may easily be perverted , so as to give too much countenance unto , and be made instrumental in , gratifying the lusts and revenge of private men . 3dly , To give a clear prospect into the sad Effects of the Prosecution of this Act , in the way and manner as hath herein been made known ; in which it appears , that there hath been very little regard to Law , Equity , Peace , Love , Humanity , or indeed any thing that is desirable or useful among Mankind . It is evident already , how that by these means , no small Disturbances , Distractions and Confusions , have filled the minds , and exercised the thoughts of all sorts of men ; some forsake their Callings , and all industry in them ; in which number are not only the Prosecutors of this Act , and those prosecuted by them , but others also , who withdraw themselves , or forsake their Habitations , that they may have no concernment in these proceedings , or at least not to contribute their Assistance in them . Poor industrious Families are utterly ruined , and some made wholly incapable to provide for their future subsistance , ( the Utensils and Implements of their respective Callings ( contrary to Law ) being most barbarously taken from them : ) And besides all this , opportunities are hereby given to Thieves and Robbers to countenance their Villanies , with pretences of executing this Act , which have actually by some already been made use of in Hartfordshire , not far from the Town of Hartford ; the truth whereof will evidently appear upon enquiry . Moreover , also , the minds of the residue of men are filled with mutual Animosities , Heats , Jealousies and Suspicions , things no way conducing to publick tranquillity and advantage , And all this is brought about by this only means ; And that too in a time otherwise of the highest peace , calmness , and sedateness of mind amongst all sorts of people throughout the Nation . Whether these , and innumerable other evils of the like kind , will be recompenced unto the Kingdom , by the satisfaction given to the envy and jealousies of some men , ( whose usefulness unto themselves is very well known , but not so as to the Publick advantage of the Nation ) Men wise , peaceable and sober , will in their own minds judge and determine . FINIS . 
A30197	----	Questions about the nature and perpetunity of the seventh-day Sabbath and proof that the first day of the week is the true Christian-sabbath / by John Bunyan. Bunyan, John, 1628-1688. 1685 Approx. 140 KB of XML-encoded text transcribed from 79 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A30197 Wing B5587 ESTC R17508 11739238 ocm 11739238 48479 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A30197) Transcribed from: (Early English Books Online ; image set 48479) Images scanned from microfilm: (Early English books, 1641-1700 ; 525:16) Questions about the nature and perpetunity of the seventh-day Sabbath and proof that the first day of the week is the true Christian-sabbath / by John Bunyan. Bunyan, John, 1628-1688. [12], 144 p. Printed for Nath. Ponder ..., London : 1685. Reproduction of original in British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Sabbath. 2005-02 TCP Assigned for keying and markup 2005-03 Apex CoVantage Keyed and coded from ProQuest page images 2005-04 Melanie Sanders Sampled and proofread 2005-04 Melanie Sanders Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion QUESTIONS About the NATURE AND PERPETUITY OF THE Seventh-day-Sabbath . And Proof , That the First day of the Week Is the true Christian-Sabbath . By JOHN BUNYAN . The Son of man is Lord also of the Sabbath day . LONDON : Printed for Nath. Pond●r , at the Peacock in the Poultry . 1685. TO THE READER . SOME may think it strange , since Gods Church has already been so well furnished with sound Grounds and Reasons by so many wise and godly men , for proof that the first day of the week is our true Christian Sabbath , that I should now offer this small Treatise upon the same account . But when the Scales are even by what already is put in , a little more , you know , makes the weight the better . Or grant we had down weight before , yet something over and above , may make his work the harder , that shall by hanging Fictions on the other end , endeavour to make things seem too light . Besides , This Book being little , may best sute such as have but shallow Purses , short Memories , and but little Time to spare , which usually is the lot of the mean and poorest sort of men . I have also written upon this Subject , for that I would , as in other Gospel-truths , be a fellow witness with good men that the day in which our Lord rose from the dead should be much set by of Christians . I have observed that some , otherwise sound in faith , are apt to be entangled with a Jewish Sabbath , &c. and that some also that are far off from the observation of that , have but little to say for their own practice though good ; and might I help them I should be glad . A Jewish Seventh-day-Sabbath has no promise of Grace belonging to it , if that be true ( as to be sure it is ) where Paul says , The command to honour Parents , is the first Commandment with promise , Ephes. 6. 1 , 2 , 3. Also it follows from hence , that the Sabbath that has a promise annexed to the keeping of it is rather that which the Lord Jesus shall give to the Churches of the Gentiles , Isai. 56. Perhaps my Method here may not in all things keep the common path of Argumentation with them that have gone before me : But I trust the godly-wise will find a taste of Scripture-truth in what I present them with as to the sanction of our Christian-sabbath . I have here , by handling four Questions , proved , that the Seventh-day-Sabbath was not moral . For that must of necessity be done , before it can be made appear that the First day of the week is that which is the Sabbath day for Christians . But withal it follows , that if the Seventh-day-sabbath was not moral , the first day is not so . What is it then ? Why a Sabbath for holy worship is moral ; but this or that day appointed for such service , is sanctified by Precept or by approved Example . The timeing then of a Sabbath for us lies in God , not man ; in Grace , not Nature ; nor in the ministration of death , written and engraven in stones : God always reserving to himself a power to alter and change both time and modes of worship according to his own will. A Sabbath then , or day of rest from worldly affairs to solemnize worship to God in , all good men do by nature conclude is meet , yea , necessary : yet that , not Nature , but God reveals . Nor is that day or time , by God so fixed on , in its own nature , better than any other : the holiness then of a Sabbath lies , not in the Nature or Place of a day , but in the Ordinance of God. Nor doth our sanctifying of it , to the ends for which it is ordained , lie in a bare confession that it is such ; but in a holy performance of the Duty of the day to God by Christ , according to his Word . But I will not enlarge to detain the Reader longer from the following Sheets ; but shall commit both him and them to the wise dispose of God , and rest , Thine to serve thee , Joh. Bunyan . QUESTIONS About the NATURE and PERPE TUITY Of the Seventh-day-Sabbath . QUEST . 1. Whether the Seventh-day-Sabbath is Of , or made known to man by the Law and Light of Nature ? SOmething must be here premised , before I shew the grounds of this Question . First then , By the Law or Light of Nature , I mean , that Law which was concreat with man ; that which is natural to him , being Original with , and Essential to himself ; consequently that which is invariable and unalterable , as is that Nature . Secondly , I grant that by this Law of Nature , man understands that there is one eternal God ; that this God is to be worshiped according to his own will ; consequently that time must be allowed to do it in : But whether the Law or Light of Nature teacheth , and , that of it self , without the help of Revelation , that the Seventh day of the week is that time sanctified of God , and set apart for his Worship , that 's the Question ; and the grounds of it are thefe : First , Because the Law of Nature is anticedent to this day ▪ yea compleated as a Law before 't was known or revealed to man that God either did or would sanctifie the Seventh day of the week at all . Now this Law , as was said , being natural to a man , ( for man is a L●m unto himself , ( Rom. 2. ) could onely teach the things of a man , and there the Apostle stints it , 1 Cor. 2. 11. ) ▪ But to be able to determine , and that about things that were yet without being either in Nature , or by Revelation , is that which belongs not to a man as a man ; and the Seventh-day-Sabbath as yet , was such : For Adam was compleatly made the day before ; and God did not sanctifie the Seventh day before it was , none otherwise than by his secret Decree . Therefore by the Law of Nature Adam understood it not , it was not made known to him thereby . Secondly , To affirm the contrary , is to make the Law of Nature Supernatural , which is an impossibility . Yea , they that do so , make it a Predictor , a Prophet ; a Prophet about divine things to come ; yea , a Prophet able to foretel what shall be , and that without a Revelation ; which is a strain that never yet Prophet pretended to . Besides ; to grant this , is to run into a grievous errour ; for this doth not onely make the Law of Nature the first of Prophets ; contrary to Gen. 3. 10. compared with Joh. 1. 1. but it seems to make the will of God , made known by Revelation , a needless thing . For if the Law of Nature , as such , can predict , or foretel Gods Secrets , and that before he reveals them , and this Law of Nature is universal in every individal man in the world , what need is there of particular Prophets , or of their holy writings ? ( and indeed here the Quakers and others split themselves : ) For if the Law of Nature can of it self reveal unto me one thing pertaining to instituted Worship , for that we are treating of now , and the exact time which God has not yet sanctified and set apart for the performance thereof , why may it not reveal unto me more , and so still more ; and at last all that is requisite for me to know , both as to my Salvation , and how God is to be worshipped in the Church on Earth . Thirdly , If it be of the Law of Nature , then all men by nature are convinced of the necessity of keeping it , and that though they never read or heard of the revealed Will of God about it ; but this we find not in the world . For though it is true that the Law of Nature is common to all , and that all men are to this day under the power and command thereof , yet we find not that they are by nature under a conviction of the necessity of keeping of a Seventh-day-Sabbath . Yea , the Gentiles , though we read not that they ever despised the Law of Nature , yet never had , as such , a reverence of a Seventh-day-Sabbath , but rather the contrary . Fourthly , If therefore the Seventh-day-Sabbath is not of the Law of Nature , then it should seem not to be obligatory to all . For instituted Worship , and the necessary circumstances thereunto belonging , is obligatory but to some . The Tree that Adam was forbid to eat of , we read not but that his Children might have eat the fruit thereof : and Circumcision , the Passover , and other parts of instituted Worship was enjoyned but to some . Fifthly , I doubt the Seventh-day-Sabbath is not of the Law of Nature , and so not moral ; because though we read that the Law of Nature , and that before Moses , was charged upon the world , yet I fi●d not till then , that the prophanation of a Seventh-day-Sabbath was charged upon the world : and indeed to me this very thing makes a great scruple in the case . A Law , as I said , we read of , and that from Adam to Moses ( Rom. 5. 13 , 14. ) The transgressions also of that Law we read of them , and that particularly , as in Gen. 4. 8. ch . 6. 5. ch . 9. 21 , 22. ch . 12. 13. ch . 13. 13. ch . 18. 12 , 13 , 14 , 15. ch . 19. 5. ( Ezek. 49. 50. ) ch . 31. 30. ch . 35. 2. ch . 40. 15. ch . 44. 8 , 9 , 10. Deut. 8. 19 , 28. ch . 12. 2. Psal. 106. 35 , 36 , 37. and Romans the first and second Chapters . But in all the Scriptures we do not read , that the breach of a Seventh-day-Sabbath was charged upon men as men all that time . Whence I gather , that either a Seventh-day-Sabbath was not discerned by the Light of Nature , and so not by that Law imposed ; or else , that men by the help and assistance of that ( for we speak of men as men ) in old time kept it better , than in after Ages did the Church of God with better assistance by far : For they are there yet found fault with as breakers of that Sabbath ( Ezekel 20. 13. ) It follows therefore , that if the Law of Nature doth not of it self reveal to us , as men , that the Seventh day is the holy Sabbath of God. That that day , as to the sanction of it , is not Moral , but rather Arbitrary , to wit , imposed by the will of God upon his people , until the time he thought fit to change it for another day . And if so , it is hence to be concluded , that though by the Light of Nature men might see that time must be allowed and set apart for the performance of that Worship that God would set up in his House , yet , as such , it could not see what time the Lord would to that end chuse . Nature therefore saw that by a positive Precept , or a Word revealing it , and by no other means . Nor doth this at all take away a whit of that Sanction which God once put upon the Seventh-day-Sabbath ; unless any will say , and by sufficient Argument prove , that an Ordinance for divine Worship receiveth greater Sanction from the Law of Nature than from a divine Precept : or standeth stronger when 't is established by a Law humane , for such is the Law of Nature , than when imposed by Revelation of God. But the Text will put this controversie to an end . The Sanction of the Seventh-day-Sabbath , even as it was the Rest of God , was not till after the Law of Nature was compleated ; God rested the seventh day , and sanctified it , ( Gen. 2. 3. ) Sanctified it ; that is , set it apart to the end there mentioned , to wit , to rest thereon . Other grounds of this Question I might produce , but at present I will stop here , and conclude , That if a Seventh-day-Sabbath was an essential necessary to the instituted Worship of God , then it self also as to its sanction for that Work , was not founded but by a positive Precept ; consequently not known of man at first , but by revelation of God. QUEST . II. Whether the Seventh-day-Sabbath , as to Mans keeping of it holy , was ever made known to or imposed by a positive Precept upon him until the time of Moses ? which from Adam was about two thousand years . SOmething must also be here premised , in order to my propounding of my grounds for this Question ; and that is , That the Seventh day was sanctified so soon as it had being in the world , unto the rest of God ( as it is Gen. 2. 2 , 3. ) and he did rest from all his works which he had made therein . But the Question is , Whether when God did thus sanctifie this day to his own rest , be did also by the space of time above-mentioned , impose it as an holy Sabbath of rest upon men ; to the end they might solemnize Worship to him in special manner thereon ? And I question this , First , Because we read not that it was . And reading , I mean , of the divine Testimony , is ordained of God , for us to find out the mind of God , both as to Faith and our performance of acceptible service to him . In reading also , we are to have regard to two things . 1. To see if we can find a Precept : or , 2. A countenanced Practice for what we do : For both these ways we are to search , that we may find out what is that good , that acceptible will of God. For the first of these we have Gen. 2. 16 , 17. and for the second , Gen. 8. 20 , 21. Now as to the imposing of a Seventh ▪ day-Sabbath upon men from Adam to Moses , of that we find nothing in holy Writ either from Precept or Example . True , we find that Solemn worship was performed by the Saints that then lived : for both Abel Noah , Abraham , Isaac , Jacob sacrificed unto God ( Gen. 4. 4. ch . 8. 20 , 21. ch . 12. 7. ch . 13. 4. ch . 35. 1. ) but we read not that the Seventh day was the time prefixed of God for their so worshipping , or that they took any notice of it . Some say , that Adam in eating the forbidden Fruit , brake also the Seventh-day-Sabbath , because he fell on that day ; but we read not that the breach of a Sabbath was charged upon him . That which we read is this ; Hast thou eaten of the tree whereof I commanded thee , that thou shouldest not eat ? ( Gen. 3. 11. ) Some say also that Cain killed Abel on a Sabbath day ; but we read not that in his Charge God laid any such thing at his door . This was it of which he stood guilty before God ; namely , That his brothers bloud cried unto God against him from the ground , ( Gen. 4. 10. ) I therefore take little notice of what a man saith , though he flourisheth his matter with many brave words , if he bring not with him , Thus saith the Lord. For that , and that onely , ought to be my ground of Faith as to how my God would be worshipped by me . For in the matters material to the Worship of God , 't is safest that thus I be guided in my Judgement : for here onely I perceive the footsteps of the Flock ( Ezek. 3. 11. Song 1. 8. ) They say further , that for God to sanctifie a thing , is to set it apart . This being true ; then it follows , that the Seventh-day-Sabbath was sanctified , that is , set apart for Adam in Paradise ; and so , that it was ordained a Sabbath of rest to the Saints from the beginning . But I answer , as I hinted before , that God did sanctifie it to his own rest . The Lord also hath set apart him that is godly for himself . But again , 't is one thing for God to sanctifie this or that thing to an use , and another thing to command that that thing be forthwith in being to us . As for instance : the Land of Canaan was set apart many years for the Children of Israel before they possessed that Land. Christ Jesus was long sanctified ; that is , set apart to be our Redeemer before he sent him into the world ( Deut. 32. 8. Joh. 10. 36. ) If then , by Gods sanctifying of the Seventh day for a Sabbath , you understand it for a Sabbath for man , ( but the Text saith not so ) yet it might be so set apart for man , long before it should be , as such , made known unto him . And that the Seventh-day-Sabbath was not as yet made known to men , consider Secondly , Moses himself seems to have the knowledge of it at first , not by Tradition , but by Revelation ; as it is ( Exod. 16. 23. ) This is that , saith he , that the Lord hath said , ( namely to me ; for we read not , as yet , that he said it to any body else ) To morrow is the Sabbath of the holy rest unto the Lord. Also holy Nehemiah suggesteth this , when he saith of Israel to God , Thou madest known to them thy holy sabbaths ( Neh. 9. 14. ) The first of these Texts shew us , that tidings of a Seventh-day-Sabbath for men , came first to Moses from Heaven : and the second , that it was to Israel before unknown . But how could be either the one or the other , if the Seventh ▪ day-Sabbath was taught men by the Light of Nature , which is the moral Law ? or if from the beginning it was given to men by a positive Precept for to be kept . This therefore strengthning my doubt about the affirmative of the first Question , and also prepareth an Argument for what I plead as to this we have now under consideration . Thirdly , This yet seems to me more scrupulous , because that the punishment due to the breach of the Seventh-day-Sabbath was hid from men to the time of Moses ; as is clear ; for that 't is said of the breaker of the Sabbath , They put him in ward , because it was not as yet declared what should be done unto him , Numb . 15. 32 , 33 , 34 , 35 , 36. But methinks , had this Seventh-day-Sabbath been imposed upon men from the beginning , the penalty or punishment due to the breach thereof had certainly been known before now . When Adam was forbidden to eat of the Tree of the knowledge of Good and Evil , the Penalty was then , if he disobeyed , annexed to the Prohibition . So also it was as to Circumcision , the Passover , and other Ordinances for Worship . How then can it be thought , that the Seventh-day-Sabbath should be imposed upon men from the beginning ; and that the Punishment for the breach thereof , should be hid with God for the space of Two thousand years ! Gen. 2. 16 , 17. ch . 17. 13 , 14. Exod. 12. 43 , 44 , 45 , 46 , 47 , 48. and the same Chapter , vers . 19. Fourthly , Gods giving of the Seventh-day-Sabbath was with respect to stated and stinted Worship in his Church ; the which , until the time of Moses , was not set up among his people . Things till then were adding or growing : Now a Sacrifice , then Circumcision , then again long after that the Passover , &c. But when Israel was come into the Wilderness , there to receive as Gods Congregation , a stated , stinted , limited way of Worship , then he appoints them a time , and times , to perform this Worship in ; but as I said afore , before that it was not so , as the whole five Books of Moses plainly shew : wherefore the Seventh-day-Sabbath , as such a limited day , cannot be Moral , or of the Law of Nature , nor imposed till then . And methinks Christ Jesus and his Apostles do plainly enough declare this very thing : For that when they repeat unto the people , or expound before them the Moral Law , they quite exclude the Seventh-day-Sabbath : Yea , Paul makes that Law to us compleat without it . We will first touch upon what Christ doth in this case . As in his Sermon upon the Mount , Matthew chap. 5. chap. 6. chap. 7. in all that large and heavenly Discourse upon this Law , you have not one syllable about the Seventh-day-Sabbath . So when the Young man came running , and kneeling , and asking what good thing he should do to inherit eternal Life , Christ bids him keep the Commandments ; but when the Young man asked which Christ quite leaves out the seventh day , and puts him upon the other . As in Matth. 19. 17 , 18 , 19. As in Mark 10. 18 , 19 , 20. As in Luke 18. 18 , 19 , 20. You will say , he left out the first , and second , and third likewise . To which I say , that was because the Young man by his Question did presuppose that he had been a doer of them : For he profess'd in his Supplication , that he was a lover of that which is naturally good , which is God , in that his Petition was so universal for every thing which he had commanded . Paul also when he makes mention of the moral Law , quite leaves out of that the very name of the Seventh-day-Sabbath , and professeth , that to us Christians the Law of Nature is compleat without it . As in Rom. 3. 7 , 19. As in Rom. 13. 7 , 8 , 9 , 10. As in 1 Tim. 1. 8 , 9 , 10 , 11. He that loveth another , saith he , hath fulfilled the law . For this , Thou shalt not commit adultery , Thou shalt not kill , thou shalt not steal , Thou shalt not covet : and if there be any other commandment , it is briefly comprehended under this saying , Thou shalt love thy neighbour as thy self . Love worketh no ill to his neighbour , therefore love is the fulfilling of the Law. I make not an Argument of this , but take an occasion to mention it as I go : But certainly , had the Seventh-day-Sabbath been moral , or of the Law of Nature , ( as some would fain perswade themselves ) it would not so slenderly have been passed over in all these repetitions of this Law , but would by Christ or his Apostles have been pressed upon the people , when so fair an opportunity as at these times offered it self unto them . But they knew what they did , and wherefore they were so silent as to the mention of a Seventh-day-sabbath when they so well talked of the Law as moral . Fifthly , Moses and the Prophet Ezekel both , do fully confirm what has been insinuated by us ; to wit , that the Seventh day as a Sabbath was not imposed upon men until Israel was brought into the Wilderness . 1. Moses saith to Israel , Remember that thou wast a servant in the land of Egypt , and that the Lord thy God brought thee out thence through a mighty hand , and by a stretched-out arm ; therefore the Lord thy God commandeth thee to keep the sabbath day . Yea , he tells us , that the Covenant which God made with them in Horeb , that written in stones , was not made with their forefathers ( to wit , Abraham , Isaac , and Jacob ) but with them , Deut. 5. 1 , 2 , 3 , 4 , 5 , 6 , 7 , 8 , 9 , 10 , 11 , 12 , 13 , 14 , 15. 2. Ezekel also is punctual as to this : I caused them , saith God by that Prophet , to go forth out of the land of Egypt , and brought them into the wilderness . And I gave them my statutes , and shewed them my judgements , which if a man do he shall even live in them . Moreover , I gave them my sabbaths to be a sign between me and them , that they might know that I am the Lord that sanctifieth them , Ezek. 20. 10 , 11 , 12 , 13. Exod. 20. 8 ▪ ch . 31. 13. ch . 35. 2. What can be more plain ? And these to be sure , are two notable witnesses of God , who , as you see , do joyntly concur in this ; to wit , that it was not from Paradise , nor from the Fathers , but from the Wilderness , and from Sinai , that men received the Seventh-day-sabbath to keep it holy . True , it was Gods Sabbath before : for on the first Seventh day we read , that God rested thereon , and sanctified it . Hence he calls it in the first place MY Sabbath . I gave them MY Sabbath : But it seems 't was not given to the Church till he had brought them into the Wilderness . But , I say , if it had been moral , it had been natural to man ; and by the Light of Nature men would have understood it , even both before it was , and otherwise . But of this you see we read nothing , either by positive Law , or countenanced Example , or any other way , but rather the flat contrary ; to wit , That Moses had ▪ the knowledge of it first from Heaven , not by Tradition . That Israel had it , not of , or from their Fathers , but in the Wilderness , from him , to wit Moses , after he had brought them out of the Land of Egypt . And that that whole Law in which this Seventh-day-sabbath is placed , was given for the bounding and better ordering of them in their Church-state for their time , till the Messias should : come and put by a better Ministration this : out of his Church , as we shall further shew anon . The Seventh-day-sabbath therefore was not from Paradise , not from Nature , nor from the Fathers , but from the Wilderness , and from Sinai . QUEST . III. Whether when the Seventh-day-Sabbath was given to Israel in the Wilderness , the Gentiles , as such , was concerned therein . BEfore I shew my ground for this Question , I must also first premise , That the Gentiles , as such , were then without the Church of God , and pale thereof ; consequently had nothing to do with the essentials or necessary circumstances of that Worship which God had set up for himself now among the children of Israel . Now then for the ground of the Question . First , we read not that God gave it to any but to the Seed of Jacob. Hence it is said to Israel , and to Israel onely , The Lord hath given [ you ] his Sabbaths : And again , I also gave [ them ] my Sabbaths , Exod. 16. 29. Ezek. 2. 5 , 12. Now , if the gift of the Seventh-day-sabbath was onely to Israel , as these Texts do more than seem to say ; then to the Gentiles , as such , it was not given . Unless any shall conclude , that God by thus doing preferred the Jew to a state of Gentilism ; or that he bestowed on them by thus doing , some high Gentile Priviledge . But this would be very fictious : For , to lay aside reason , the Text always , as to preference , did set the Jew in the first of places , ( Rom. 2. 10 : ) nor was his giving the Seventh-day-sabbath to them but a signe and token thereof . But the great Objection is , Because the Seventh-day-sabbath is found amongst the rest of those Precepts which is so commonly called the Moral Law ; for thence it is concluded to be of a perpetual duration . But I Answer , That neither that as given on Sinai is moral ; I mean , as to the manner and ends of its Ministration ; of which , God permitting , we shall say more in our Answer to the fourth Question , whither I direct you for satisfaction . But , Secondly , The Gentiles could not be concerned , as such , with Gods giving of a Seventh-day-sabbath to Israel , because , as I have shewed before , it was given to Israel considered as a Church of God , ( Acts 7. 31. ) Nor was it given to them , as such , but with Rites and Ceremonies thereto belonging , so Levit. 24. 5 , 6 , 7 , 8 , 9. Numb . 28. 9 , 10. Neh. 13. 22. Ezek. 46. 4. Now , I say , if this Sabbath hath Ceremonies thereto belonging , and if these Ceremonies were essential to the right keeping of the Sabbath : And again , if these Ceremonies were given to Israel onely , excluding all but such as were their Proselytes , then this Sabbath was given to them as excluding the Gentiles as such . But if it had been Moral , the Gentiles could assoon have been deprived of their Nature as of a Seventh-day-sabbath , though the Jews should have appropriated it unto themselves onely . Again , to say that God gave this Seventh-day-sabbath to the Gentiles , as such , ( and yet so he must , if it be of the moral Law ) is as much as to say , that God hath ordained that that Sabbath should be kept by the Gentiles without ; but by the Jews , not without her Ceremonies . And what Conclusion will follow from hence , but that God did at one and the same time set up two sorts of acceptable Worships in the world : one among the Jews , another among the Gentiles ? But how ridiculous such a thought would be , and how repugnant to the wisdom of God , you may easily perceive . Yea , what a diminution would this be to Gods Church that then was , for one to say , the Gentiles were to serve God with more liberty than the Jew ! For the Law was a Yoak , and yet the Gentile is called the Dog , and said to be without God in the world , Deut. 7. 7. Psal. 147. 19 , 20. Matth. 15. 26. Eph. 2. 11 , 12. Thirdly , When the Gentiles at the Jews return from Babylon , came and offered their Wares to sell to the Children of Israel at Jerusalem on this Sabbath ; yea , and sold them to them too : yet not they , but the Jews , were rebuked as the onely breakers of that Sabbath . Nay , there dwelt then at Jerusalem men of Tyre , that on this Sabbath sold their Commodities to the Jews , and men of Judah : yet not they , but the men of Judah , were contended with , as the breakers of this Sabbath . True , good Nehemiah did threaten the Gentiles that were Merchants , for lying then about the Walls of the City , for that by that means they were a temptation to the Jews to break their Sabbath ; but still he charged the breach thereof onely upon his own people , Neh. 13. 15 , 16 , 17 , 18 , 19 , 20. But can it be imagined , had the Gentiles now been concerned with this Sabbath by Law divine , that so holy a man as Nehemiah would have let them escape without a rebuke for so notorious a transgression thereof ; especially considering , that now also they were upon Gods ground , to wit , within and without the Walls of Jerusalem ? Fourthly , Wherefore he saith to Israel again , Verily my Sabbaths [ ye ] shall keep . And again , [ ye ] shall keep my Sabbaths . And again , The children of Israel shall keep my Sabbaths to observe my Sabbaths thoroughout [ their ] generations , Exod. 16. 29. ch . 31. 14 , 15 , 16. What can be more plain , these things thus standing in the Testament of God , than that the Seventh-day-sabbath as such , was given to Israel , to Israel onely ; and that the Gentiles , as such , were not concerned therein ! Fifthly , The very reason also of Gods giving of the Seventh-day-sabbath to the Jews , doth exclude the Gentiles , as such , from having any concern therein . For it was given to the Jews , as was said before , as they were considered Gods Church , and for a sign and token by which they should know that he had chosen and sanctified them to himself for a peculiar people , Exod. 31. 13 , 14 , 15 , 16 , 17. Ezek. 20. 12 , 13. And a great token and sign it was that he had so chosen them : For in that he had given to them this Sabbath , he had given to them ( his own Rest ) a Figure and Pledge of his sending his Son into the world to redeem them from the Bondage and Slavery of the Devil : of whom indeed this Sabbath was a shadow or type , Coloss. 2. 16 , 17. Thus have I concluded my ground for this third Question : I shall therefore now propound another . QUEST . IV. Whether the Seventh day-Sabbath did not fall , as such , with the rest of the Jewish Rites and Ceremonies ? Or whether that day , as a Sabbath , was afterwards by the Apostles imposed upon the Churches of the Gentiles ? I Would now also , before I shew the grounds of my proposing this Question , premise what is necessary thereunto ; to wit ▪ That Time and Day were both fixed upon by Law , for the solemn performance of Divine Worship among the Jews ; And that Time and Day is also by Law fixed , for the solemnizing of Divine Worship to God in the Churches of the Gentiles : But that the Seventh-day-sabbath , as such , is that Time , that Day , that still I question . Now before I shew the grounds of my questioning of it , I shall enquire into the nature of that ministration in the bowels of which this Seventh-day-sabbath is placed . And First , I say , as to that , the nature of that Law is moral , but the ministration , and Circumstances thereunto belonging , are shadowish and figurative . By the nature of it , I mean the matter thereof : By the Ministration and Circumstances thereto belonging , I do mean the giving of it by such hands , at such a Place and time , in such a Mode , as when 't was given to Israel in the Wilderness . The matter therefore , to wit , Thou shalt love the Lord thy God with all thy heart , and with all thy soul , and with all thy mind , and with all thy strength , and thy neighbour as thy self , is everlasting , ( Mark 12. 29 , 30 , 31. ) and is not from Sinai , nor from the two Tables of stone , but in Nature ; for this Law commenced and took being and place that day in which man was created : Yea , it was concreate with him , and without it he cannot be a rational creature , as he was in the day in which God created him . But for the ministration of it from Sinai , with the Circumstances belonging to that ministration , they are not Moral , not Everlasting , but Shadowish and Figurative onely . That Ministration cannot be Moral for three Reasons . 1. It commenced not when Morality commenced , but two thousand years after . 2. It was not universal as the Law , as moral is , 't was given onely to the Church of the Jews in those Tables . 3. It s end is past as such a ministration , though the same Law as to the morality thereof abides . Where are the Tables of Stone and this Law as therein contained ? We onely , as to that , have the notice of such a ministration , and a rehearsal of the Law , with that mode of giving of it , in the testament of God. But to come to Particulars . 1. The very Preface to that Ministration carrieth in it a type of our deliverance from the Bondage of Sin , the Devil , and Hell. Pharaoh , and Egypt , and Israels bondage there , being a type of these . 2. The very Stones in which this Law was engraven , was a figure of the Tables of the Heart . The first two were a figure of the Heart carnal , by which the Law was broken : The last two , of the Heart spiritual , in which the new Law , the Law of Grace is written and preserv'd , Exod. 34. 1. 2 Cor. 3. 3. 3. The very Mount on which this Ministration was given , was typical of Mount Zion : See Heb. 12. where they are compared , vers . 18 , 19 , 20 , 21 , 22. 4. Yea , the very Church to whom that Ministration was given , was a figure of the Church of the Gospel that is on Mount Zion : See the same Scripture , and compare it with Acts 7. 38. Revel . 14. 1 , 2 , 3 , 4 , 5. 5. That Ministration was given in the hand and by the disposition of Angels , to prefigure how the new Law or Ministration of the Spirit was to be given afterwards to the Churches under the New Testament by the hands of the Angel of Gods everlasting Covenant of Grace , who is his onely begotten Son , Isai. 63. 9. Matth. 3. 1. Acts 3. 22 , 23. 6. It was given to Israel also in the hand of Moses , as Mediator , to shew or typisie out , that the Law of Grace was in after-times to come to the Church of Christ by the hand and mediation of Jesus our Lord , Gal. 3. 19. Deut. 5. 5. Heb. 8. 6. 1 Tim. 2. 5. Heb. 9. 15. ch . 12. 24. 7. As to this Ministration , it was to continue but till the Seed should come ; and then must , as such , give place to a better Ministration , Gal. 3. 19. A better Covenant , established upon better promises , Heb. 8. 6. From all this therefore I conclude , that there is a difference to be put between the morality of the Law , and the ministration of it upon Sinai . The Law , as to its morality , was before ; but as to this ministration , 't was not till the Church was with Moses , and he with the Angels on Mount Sinai in the Wilderness . Now in the Law as moral , we conclude a time propounded , but no Seventh-day-sabbath enjoyned : But in that Law , as thus ministred , which Ministration is already out of doors , we find a seventh day ; that seventh day on which God rested , on which God rested from all his works , enjoyned . What is it then ? why the whole Ministration as written and engraven in stones being removed , the Seventh-day-sabbath must also be removed ; for that the time , nor yet the day , was as to our holy Sabbath , or rest , moral ; but imposed with that whole Ministration , as such , upon the Church , until the time of Reformation : Which time being come , this Ministration , as I said , as such , ceaseth ; and the whole Law , as to the morality of it , is delivered into the hand of Christ , who imposes it now also ; but not as a Law of Works , nor as that Ministration written and engraven in Stones , but as a Rule of life to those that have believed in him , 1 Cor. 9. 21. So then that Law is still moral , and still supposes , since it teaches that there is a God , that time must be set apart for his Church to worship him in , according to that will of his that he hath revealed in his Word . But though by that Law time is required ; yet by that , as moral , the time never was prefixed . The time then of old was appointed by such a ministration of that Law as we have been now discoursing of ; and when that Ministration ceased , that time did also vanish with it . And now by our new Law-giver , the Son of God , he being Lord also of the Sabbath-day , we have a time prefixed , as the Law of Nature requireth , a new day , by him who is the Lord of it ; I say , appointed , wherein we may worship , not in the oldness of that Letter written and engraven in Stones , but according to , and most agreeing with , his new and holy Testament . And this I confirm further by those reasons that now shall follow . First , Because we find not from the resurrection of Christ to the end of the Bible , any thing written by which is imposed that Seventh-day-Sabbath upon the Churches . Time , as I said , the Law as moral requires ; but that time we find no longer imposed : And in all duties pertaining to God and his true Worship in his Churches , we must be guided by his Laws and Testaments : By his old Laws , when his old Worship was in force ; and by his new Laws , when his new Worship is in force . And he hath verily now said , Behold , I make all things new . Secondly , I find , as I have shewed , that this Seventh-day-sabbath is confined , not to the Law of Nature as such , but to that ministration of it which was given on Sinai : which Ministration as it is come to an end as such , so it is rejected by Paul as a Ministration no ways capable of abiding in the Church now , since the ministration of the Spirit also hath taken its place , ( 2 Cor. 3. ) Wherefore instead of propounding it to the Churches with Arguments tending to its reception , he seeks by degrading it of its old lustre and glory , to wean the Churches from any likement thereof ; 1. By calling of it the ministration of Death , of the Letter , and of Condemnation , a term most frightful , but no ways alluring to the godly . 2. By calling it a Ministration that now has NO glory , by reason of the exceeding glory of that Ministration under which by the holy Spirit the New Testament-Churches are : And these are weaning Considerations , 2 Cor. 3. 3. By telling of them it is a Ministration that tendeth to blind the Mind , and to veil the Heart as to the knowledge of their Christ : So that they cannot , while under that , behold his beauteous face , but as their heart shall turn from it to him , 2 Cor. 3. 4. And that they might not be left in the dark , but perfectly know what Ministration it is that he means , he saith expresly , it is that written and engraven in stonès . See again 2 Cor. 3. And in that Ministration it is that this Seventh-day-sabbath is found . But shall we think that the Apostles speaks any thing of all here said , to wean Saints off from the Law of Nature as such ! No verily , that he retains in the Church , as being managed there by Christ : But THIS Ministration is dangerous now , because it cannot be maintained in the Church , but in a way of contempt to the Ministration of the Spirit , and is derogatory to the glory of that . Now these , as I said , are weaning Considerations . No man , I do think , that knows himself , or the glory of a Gospel-ministration , can , if he understands what Paul says here , desire that such a Ministration should be retained in the Churches . Fourthly , This Seventh-day-sabbath has lost its ceremonies ( those unto which before you are cited by the Texts ) which was with it imposed upon the old Church for her due performance of Worship to God thereon : How then can this Sabbath now he kept ? Kept , I say , according to Law. For it the Church on which it was at first imposed , was not to keep it , yea , could not keep it legally without the practising of those Ceremonies : And if those Ceremonies are long ago dead and gone , how will those that pretend to a belief of a continuation of the Sanction thereof , keep it , I say , according as it is written ? If they say , they retain the day , but change their manner of observation thereof ; I ask , Who has commanded them so to do ? This is one of the Laws of this Sabbath : Thou shalt take fine flour , and bake twelve cakes thereof : two tenth deals shall be in one cake . And thou shalt set them in two rows , six on a row , upon the pure Table before the Lord. And thou shalt put pure frankincense upon each row , that it may be on the bread for a memorial , even an offering made by fire unto the Lord. Every sabbath he shall set it in order before the Lord continually , being taken from the children of Israel by an everlasting covenant , Levit. 24. 5 , 6 , 7 , 8 , 9. You may see also other places , as Numb . 28. 9 , 10. Neh. 13. 22. and Ezek. 46. 4. Now if these be the Laws of the Sabbath , this Seventh-day-sabbath ; And if God did never command that this Sabbath should by his Church be sanctified without them ▪ And , as was said before , if these Ceremonies have been long since dead and buried , how must this Sabbath be kept ? Let men take heed , lest while they plead for Law , and pretend themselves to be the onely doers of Gods will , they be not found the biggest transgressors thereof . And why can they not as well keep the other Sabbaths , as the Sabbaths of Months , of Years , and the Jubilee ? For this , as I have shewed , is no moral Precept , 't is onely a branch of the ministration of Death and Condemnation . Fifthly , The Seventh-day-sabbath , as such , was a sign and shadow of things to come ; and a sign cannot be the thing signified and substance too : Wherefore when the thing signified , or substance , is come , the signe or thing shadowing ceaseth . And , I say , the Seventh-day-sabbath being so , as a Seventh-day-sabbath it ceaseth also . See again , Exod. 31. 13 , 14. Ezek. 20. 12 , 21. Coloss. 2. 14. Nor do I find that our Protestant Writers , notwithstanding their reverence of the Sabbath , do conclude otherwise ; but that though time , as to worshipping God , must needs be contained in the bowels of the moral Law , as moral ; yet they for good reasons forbear to affix the seventh day as that time there too . They do it , I say , for good reasons , reasons drawn from the Scripture ; or rather , for that the Scripture draws them so to conclude : yet they cast not away the morality of a Sabbath of rest to the Church . It is to be granted then , that time for Gods Worship abideth for ever , but the seventh day vanishes as a shadow and sign ; because such indeed it was , as the Scripture above cited declares as to the Sanction thereof as a Sabbath . The Law of Nature then calls for Time ; but the God of Nature assigns it , and has given power to his Son to continue SUCH time as himself shall by his eternal Wisdom judge most meet for the Churches of the Gentiles to solemnize Worship to God by him in . Hence he is said to be Lord even of the sabbath day , Matth. 12. 9. Sixthly , I find by reading Gods Word , that Paul by Authority Apostolical , takes away the Sanctions of all the Jews Festivals and Sabbaths . This is manifest , for that he leaves the observation or non-observation of them , as things indifferent to the Mind and Discretion of the Believers . One man esteemeth one day above another : another esteemeth every day alike . Let every man be fully perswaded in his own mind . Rom. 14. 5. By this last clause of the Verse , [ Let every man be fully perswaded in his own mind ] he doth plainly declare , that such days are now stript of their Sanction : For none of Gods Laws , while they retain their Sanction , are left to the will and mind of the believers , as to whether they will observe them or no. Men , I say , are not left to their liberty in such a case ; for when a stamp of Divine Authority is upon a Law , and abides , so long we are bound , not to our mind , but to that Law : But when a thing , once sacred , has lost its sanction , then it falls , as to Faith and Conscience , among other common or indifferent things . And so the Seventh-day-sabbath did . Again . Seventhly , Thus Paul writes to the Church of Coloss. Let no man judge you in meat , or in drink , or in respect of any holy day , or of the new Moon , or of the Sabbath : which are a shadow of things to come , but the body is Christ , Coloss. 2. 16 , 17. Here also , as he serveth other Holy-days , he serveth the Sabbath : He gives a liberty to believers to refuse the observation of it , and commands that no man should judge against them for their so doing . And as you read , the reason of his so doing is , because the body , the substance is come : Christ , saith he , is the Body , or that which these things were a shadow or figure of . The Body is Christ. Nor hath the Apostle , since he saith [ or of the Sabbath ] one would th 〈…〉 left any hole , out at which mens inventions could get : but man has sought out many ; and , so , many he will use . But again , That the Apostle by this word Sabbath intends the Seventh-day-sabbath , is clear ; for that it is by Moses himself counted for a sign , as we have shewed : and for that none of the other Sabbaths were a more clear shadow of the Lord Jesus Christ than this . For that , and that alone , is called the Rest of God : in it God rested from all his works . Hence he calls it by way of eminency MY Sabbath , and MY Holy-day , Isai. 58. 13. Yet could that Rest be nothing else but typical ; for God , never since the world began , really rested , but in his Son : This is he , saith God , in whom I am well pleased . This Sabbath then , was Gods Rest typically , and was given to Israel as a sign of his Grace towards them in Christ : Wherefore when Christ was risen , it ceased , and was no longer of obligation to bind the Conscience to the observation thereof . [ Or of the Sabbath ] He distinctly singleth out THIS Seventh day , as that which was a most noble shadow , a most exact shadow . And then puts that with the other together ; saying , they are a shadow of things to come ; and that Christ has answered them all . The body is Christ. Eighthly , No man will , I think , deny , but that Heb. 4. 4. intends the Seventh-day-sabbath , on which God rested from all his works ; for the Text doth plainly say so : Yet may the observing Reader easily perceive , that both it , and the Rest of Canaan also , made mention of vers . 5. were typical , as to a day made mention of vers . 7 , and 8. which day he calls another . He would not afterwards have made mention of another day . If Joshuah had given them rest , he would not . Now if they had not that Rest in Joshuah's days , be sure they had it not by Moses ; for he was still before . All the Rests therefore that Moses gave them , and that Joshua gave them too , were but typical of another day , in which God would give them rest , vers . 9 , 10. And whether the day to come , was Christ , or Heaven , it makes no matter : 'T is enough that they before did fail , as always Shadows do , and that therefore mention by David is , and that afterward , made of another day . There remains therefore a rest to the people of God. A Rest to come , of which the Seventh day in which God rested , and the Land of Canaan , was a type ; which Rest begins in Christ now , and shall be consummated in glory . And in that he saith , There remains a Rest , referring to that of David , What is it , if it signifies not , that the other Rests remain not ? There remains therefore a Rest ; a Rest prefigured by the Seventh day , and by the Rest of Canaan , though they are fled and gone . There remains a Rest ; a Rest which stands not now in signs or shadows , in the Seventh day , or Canaan ; but in the Son of God , and his Kingdom , to whom , and to which the weary are invited to come for rest . Isai. 28. 12. Matth. 11. 28. Heb. 4. 11. Yet this casts not out the Christians Holy-day or Sabbath : For that was not ordained to be a Type or Shadow of things to come , but to sanctifie the Name of their God in , and to perform that worship to him which was also in a shadow signified by the ceremonies of the Law , as the Epistle to the Hebrews doth plentifully declare . And I say again , the Seventh-day-sabbath cannot be it , for the reasons shewed afore . Ninthly , Especially if you adde to all this , that nothing of the ministration of Death written and engraven in stones , is brought by Jesus , or by his Apostles into the Kingdom of Christ , as a part of his instituted Worship . Hence it is said of that Ministration in the bowels of which this Seventh-day-sabbath is sound , that it has now NO glory ; that its glory is done away , in or by Christ , and so is laid aside , the ministration of the Spirit that excels in glory , being come in the room thereof . I will read the Text to you . But if the ministration of death , written and engraven in stones , was glorious , so that the children of Israel could not stedfastly behold the face of Moses , for the glory of his countenance , which glory was to be done away . ( It was given at first with this Proviso , that it should not always retain its glory , that Sanction , as a Ministration ) How shall not the ministration of the Spirit be rather glorious ? For if the ministration of condemnation be glory , much more doth the ministration of righteousness exceed in glory . For even that which was made glorious , had no glory in this respect , by reason of the glory that excelieth . For if that which is done away was glorious , much more that which remaineth is glorious . 2 Cor. 3. What can be more plain ? The Text says expresly , that this ministration doth NOT remain ; yea , and insinuates , that in its first institution it was ordained with this Proviso , It was to be done away . Now if in its first institution upon Sinai it was thus ordained ; and if by the coming in of the ministration of the Spirit , this Ordination is now executed ; that is , if by it , and the Apostle saith it , it is done away by a ministration that remains : then where is that Seventh-day-sabbath ? Thus therefore I have discoursed upon this fourth Question : And having shewed by this Discourse , that the old Seventh-day-sabbath is abolished and done away , and that it has nothing to do with the Churches of the Gentiles ; I am next to shew what day it is that must abide , that must abide as holy to the Christians , and for them to perform their New Testament-church-service in . Take the Question thus . QUEST . V. Since it is denied that the Seventh-day-Sabbath is moral , and is found it is not to abide as a Sabbath for ever in the Church , What time is to be fixed on for New Testament-Saints to perform together , Divine Worship to God by Christ in ? UPon this Question hangs the stress of all , as to the Subject now under consideration : But before I can speak distinctly to it , I must premise , as I have in order to my speaking to the Questions before , something for the better clearing of our way . 1. Then , we are not now speaking of all manner of worshipping God , nor of all times in which all manner of worship is to be performed ; but of that Worship , which is Church-worship , or Worship that is to be performed by the Assembly of Saints , when by the will of God they in all parts of his Dominion assemble together to worship him ; which Worship hath a prefixed time alotted to , or for its performance , and without which it cannot , according to the mind of God , be done . This is the time , I say , that we are to discourse of , and not of ALL time appointed for all manner of Worship . I do not question but that Worship by the godly is performed to God every day of the week ; yea , and every night too , and that time is appointed or allowed of God for the performance of such Worship . But this time is not fixed to the same moment or ho●● universally , but is left to the discretion of the Believers , as their frame of Spirit , or Occasions , or Exigencies , or Tenptations , or Duty shall require . We meddle then onely with that time that the Worship aforesaid is to be performed in ; which time the Law of Nature as such supposes , but the God of Nature chuses . And this time as to the Churches of the Gentiles , we have proved is not that time which was assigned to the Jews , to wit , THAT Seventh day which was imposed upon them by the ministration of death ; for , as we have shewed already , that Ministration indeed is done away by a better and more glorious Ministration , the Ministration of the Spirit ; which Ministration surely would be much more inferiour than that which has now no glory , was it defective as to this . That is , if it imposed a Gospel-service , but appointed not time to perform that Worship in : or if notwithstanding all its commendation , it should be forced to borrow of a Ministration inferiour to it self ; that , to wit , the time without which by no means its most solemn worship can be performed . This then is the Conclusion , that TIME to worship God in is required by the Law of Nature ; but that the Law of Nature doth , as such , fix it on the Seventh day from the Creation of the World , that I utterly deny , by what I have said already , and have yet to say on that behalf : Yea , I hope to make it manifest , as I have , that this Seventh day is removed ; that God , by the ministration of the Spirit , has changed the time to another day , to wit , The first day of the week . Therefore we conclude the time is fixed for the worship of the New Testament-Christians , or Churches of the Gentiles , unto that day . Now in my discourse upon this Subject I shall , 1. Touch upon those Texts that are more close , yet have a divine intimation of this thing in them . 2. And then I shall come to Texts more express . First , for those Texts that are more close , yet have a divine intimation of this thing in them . First , The comparison that the Holy Ghost makes between the Rest of God from his Works , and the Rest of Christ from his , doth intimate such a thing : He that hath entred into his rest , he also hath ceased from his own works as God did from his , Heb. 4. 10. Now God rested from his Works , and sanctified a day of rest to himself , as a signal of that Rest ; which day he also gave to his Church as a day of holy rest likewise . And if Christ thus rested from his own Works , ( and the Holy Ghost says he did thus rest ) he also hath sanctified a day to himself , as that in which he hath finished his Work , and given it also to his Church to be an everlasting Memento of his so doing , and that they should keep it holy for his sake . And see ! as the Fathers work was first , so his day went before ; and as the Sons work came after , so his day accordingly succeeded . The Fathers day was on the Seventh day from the Creation , the Sons the First day following . Nor may this be slighted , because the Text says , as God finished his Work , so Christ finished his ; He also hath ceased from his own works as God did from his . He rested , I say , as God did ; but God rested on his resting day , and therefore so did Christ. Not that he rested on the Fathers resting day ; for 't is evident , that then he had great part of his work to do ; for he had not as then got his conquest over Death , but the next day he also entred into his Rest , having by his rising again , finished his Work , viz. made a Conquest over the Powers of darkness , and brought Life and Immortality to light through his so doing . So then , that being the day of the Rest of the Son of God , it must needs be the day of the Rest of his Churches also . For God gave his resting day to his Church to be a Sabbath ; and Christ rested from his own works as God did from his , therefore he also gave the day in which he rested from his Works , a Sabbath to the Churches , as did the Father . Not that there are TWO Sabbaths at once : The Fathers was imposed for a time , even until the Son's should come ; yea , as I have shewed you , even in the very time of its imposing it was also ordained to be done away . Hence he saith , that Ministration was to be done away , 2 Cor. 3. Therefore we plead not for two Sabbaths to be at one time , but that a succession of time was ordained to the New Testament-Saints , or Churches of the Gentiles , to worship God in ; which time is that in which the Son rested from his own Works as God did from his . Secondly , Hence he calls himself , The Lord even of the Sabbath day , as Luke 5. Matth. 12. shews . Now to be a LORD , is to have Dominion , Dominion over a thing , and so power to alter or change it according to that power ; and where is he that dares say Christ has not this absolutely ? We will therefore conclude , that it is granted on all hands he hath . The Question then is , Whether he he hath exercised that power to the demolishing or removing of the Jews Seventh day , and establishing another in its room ? The which I think is easily answered , in that he did not rest from his own Works therein ; but chose , for his own Rest , to himself another day . Surely , had the Lord Jesus intended to have established the Seventh day to the Churches of the Gentiles , he would himself in the first place have rested from his own Works therein ; but since he passed by that day , and took no notice of it , as to the finishing of his own Works , as God took notice of it when he had finished his ; it remains that he fixed upon another day , even the First of the Week ; on which , by his rising again , and shewing himself to his Disciples before his Passion , he made it manifest that he had chosen , as Lord of the Sabbath , that day for his own Rest. Consequently , and for the Rest of his Churches , and for his Worship to be solemnized in . Thirdly , And on THIS day some of the Saints that slept arose , and began their eternal Sabbath , Matth. 27. 52 , 53. See how the Lord Jesus had glorified this day ! Never was such a stamp of divine Honour put upon any other day , no not since the world began . And the graves were opened , and many bodies of Saints which slept arose and came out of their graves after his resurrection , &c. That is , they rose as soon as he was risen : But why was not all this done on the Seventh day ? No , that day was set apart that Saints might adore God for the works of Creation , and that Saints thorough that might look for Redemption by Christ : But now a work more glorious than that is to be done , and therefore another day is assigned for the doing of it in . A work , I say , of Redemption compleated , a day therefore by it self must be assigned for this ; and some of the Saints to begin their eternal Sabbath with God in Heaven , therefore a day by it self must be appointed for this . Yea , and that this day might not want that glory that might attract the most dim-sighted Christian to a desire after the sanction of it , the Resurrection of Christ , and also of those Saints met together on it : Yea , they both did begin their eternal rest thereon . Fourthly , The Psalmist speaks of a day that the Lord Jehovah , the Son of God , has made ; and saith , We will rejoyce and be glad in it . But what day is this ? Why the day in which Christ was made the head of the corner , which must be applied to the day in which he was raised from the dead , which is the first of the Week . Hence Peter saith to the Jews , when he treateth of Christ before them , and particularly of his Resurrection , This is the stone which [ was ] set at nought of you builders which [ is ] become the head of th● corner . He was set at nought b● them , the whole course of his Ministry unto his death , and was mad the head of the Corner by God that day he rose from the dead . This day therefore is the day that th● Lord Jehovah has made a day o● rejoycing to the Church of Christ and we will rejoyce and be glad i● it . For can it be imagined , that the Spirit by the Prophet should thus signalize this day for nothing ; saying , This is the day which the Lord hath made , to no purpose ? Yes , you may say , for the resurrection of his Son. But I adde , that that is not all , 't is a day that the Lord has both made for that , and that we might rejoyce and be glad in it . Rejoyce , that is , before the Lord while solemn divine Worship is performed on it , by all the people that shall partake of the Redemption accomplished then . Fifthly , God the Father again leaves such another stamp of divine note and honour upon this day as he never before did leave upon any ; where he saith to our Lord , Thou art my Son , this day have I begotten thee , Acts 13. 33. still , I say , having respect to the first day of the week ; for that , and no other , is the day here intended by the Apostle . This day , saith God , is the day : And as concerning that he raised him up from the dead , now no more to return to corruption , he saith on this wise , I will give thee the sure mercies of David : wherefore he saith in another Psalm , Thou shalt not suffer thine holy one to see corruption . Wherefore the day in which God did this work , is greater than that in which he finished the work of Creation for his making of the Creation saved it not from corruption , but now he hath done a work which corruption cannot touch , wherefore the day on which he did this , ha● this note from his own mouth This day , as a day that doth transcend . And , as I said , this day is the Fir●● of the Week ; for 't was in that da● that God begat his beloved So from the dead . This first day o● the week therefore on it God foun● that pleasure which he found not i● the Seventh day from the World Creation , for that in it his Son did live again to him . Now shall not Christians , when they do read that God saith , This day , and that too with reference to a work done on it by him , so full of delight to him , and so full of life and Heaven to them , set also a remark upon it , saying , This was the day of Gods pleasure , for that his Son did rise thereon ; and shall it not be the day of my delight in him ! This is the day in which his Son was both begotten , and born , and became the first-Fruits to God of them that sleep ; yea , and in which also he was made by him the chief , and head of the corner ; and shall not we rejoyce in it ? Acts 13. 33. Heb. 1. 5. Coloss. 1. 18. Revel . 1. 5. Shall Kings , and Princes , and Great men set a remark upon the day of their Birth and Coronation , and expect that both Subjects and Servants should do them high honour on that day ! and shall the day in which Christ was both begotten and born , be a day contemned by Christians ! and his Name not be , but of a common regard on that day ? I say again , Shall God , as with his finger , point , and that in the face of the world , at this day , saying , Thou art my Son , this day , &c. and shall not Christians fear , and awake from their employments , to worship the Lord on this day ! If God remembers it , well may I ! If God says , and that with all gladness of heart , Thou art my Son , this day have I begotten thee ! may not ! ought not I also to set this day apart to sing the songs of my Redemption in ? This day my Redemption was finished . This day my dear Jesus revived . This day he was declared to be the Son of God with power . Yea , this is the day in which the Lord Jesus finished a greater work than ever yet was done in the world : yea , a work in which the Father himself was more delighted than he was in making of Heaven & Earth : And shall Darkness and the shadow of Death stain this day ! Or shall a Cloud dwell on this day ! Shall God regard this day from above ! and shall not his Light shine upon this day ! What shall be done to them that curse this day , and would not that the Stars should give their light thereon ? This day ! after this day was come , God never , that we read of , made mention with delight , of the old Seventh-day-sabbath more . Sixthly , Nor is that altogether to be slighted , when he saith , When he bringeth his first - begotten into the world , Let all the Angels of God worship him , to wit , at that very time and day , Heb. 1. 6. I know not what our Expositors say of this Text , but to me it seems to be meant of his Resurrection from the dead , both because the Apostle is speaking of that , vers . 5. and closes that Argument with this Text , Thou art my Son , this day have I begotten thee . And again , I will be his Father , and he shall be my Son. And again , when he bringeth his first-begotten into the world , he saith , And let all the Angels of God worship him . So then , for Gods bringing of his first-begotten now into the world , was by his raising him again from the dead after they by crucifying of him had turned him out of the same . Thus then God brought him into the world , never by them to be hurried out of it again : For Christ being now raised from the dead , dies no more ▪ death hath no more dominion over him . Now , saith the Text , when he bringeth him thus into the world , he requireth that worship be done unto HIM : When ? that very day , and that by all the Angels of God. And if by ALL , then Ministers are not excluded ; and if not Ministers ▪ then not Churches . for what is said to the Angel , is said to the Church it self , Rev. 2. 1 , 7. ch . 2. 8 , 11. ch . 2. 12 , 17. ch . 2. 18 , 29. ch . 3. 1 , 6. ch . 3. 7 , 13. ch . 3. 14 , and 22. So then , if the Question be asked , when they must worship him : the Answer is , When he brought him into the world , which was on the first day of the week ; for then he bringeth him again from the dead , and gave the whole World and the Government thereof into his holy hand . This Text therefore is of weight as to what we have now under consideration , to wit , that the First day of the Week , the day in which God brought his First-begotten into the world , should be the day of worshipping him by all the Angels of God. Seventhly , Hence this day is called the Lords day , as John saith , I was in the spirit on the Lords day : the day in which he rose from the dead , Rev. 1. 10. The Lords day : Every day , say some , is the Lords day . Indeed this for discourse-sake may be granted ▪ but strictly , no day can so properly by called the Lords day , as this First day of the week ; for that no day of the Week or of the Year has those badges of the Lords glory upon it , nor such divine Grace put upon it us has the First day of the Week . This we have already made appear in part , and shall make appear much more before we have done therewith . There is nothing , as I know of , that bears this title but the Lords Supper , and this day , 1 Cor. 11 , 20. Rev. 1. 10. And since Christians count it an abuse to allegorize the first , let them also be ashamed to santasticalize the last : The Lords day is doubtless the day in which he rose from the dead . To be sure it is not the old Seventh day ; for from the day that he arose , to the end of the Bible , we find not that he did hang so much as one twist of glory upon that ; but this day is beautified with glory upon glory , and that both by the Father and the Son ; by the Prophets and those that were raised from the dead thereon ; therefore THIS day must be more than the rest . But we are as yet but upon divine Intimations , drawn from such Texts which , if candidly considered , do very much smile upon this great truth ; namely , that the First day of the week is to be accounted the Christian Sabbath , or Holy day for Divine Worship in the Churches of the Saints . And now I come to the Texts that are more express . Secondly then , First , This was the day in the which he did use to shew himself to his people , and to congregate with them after he rose from the dead . On the first first day , even on the day on which he rose from the dead , he visited his people , both when together and apart , over , and over , and over , as both Luke and John do testifie , ( Luk. 24. Joh. 2. ) And preached such sermons of his resurrection , and gave unto them ; yea , and gave them such demonstration of the truth of-all , as was never given them from the foundation of the world . Shewing , he shewed them his risen body ; opening , he opened their Understandings ; and dissipating , he so scattered their Unbelief on THIS day , as he never had done before : And this continued one way or another even from before day until the evening . Secondly , On the next first day following the Church was within again ; that is , congregated to wait upon their Lord. And John so relates the matter , as to give us to understand that they were not so assembled together again till then : After eight days , saith he , again the Disciples were within ; clearly concluding , that they were not so on the days that were between , no not on the old Seventh day . Now why should the Holy Ghost thus precisely speak of their assembling together upon the first day , if not to confirm us in this , that the Lord had chosen that day for the new Sabbath of his Church ? Surely the Apostles knew what they did in their meeting together upon that day ; yea , and the Lord Jesus also ; for that he used SO to visit them when SO assembled , made his practice a Law unto them : For Practice is enough for us New Testament Saints , specially when the Lord Jesus himself is in the head of that practice , and that after he rose from the dead . Perhaps some may stumble at the word [ after ] after eight days ; but the meaning is , at the conclusion of the eighth day , or when they had spent in a manner the whole of their Sabbath in waiting upon their Lord , then in comes their Lord , and finisheth that their days service to him with confirming of Thomas's faith , and by letting drop other most heavenly treasure among them . Christ said , he must lie three days and three nights in the heart of the Earth , yet 't is evident , that he rose the third day , 1 Cor. 15. 4. We must take then a part for the whole , and conclude , that from the time that the Lord Jesus rose from the dead , to the time that he shewed his Hands and his Side to Thomas , eight days were almost expired ; that is , he had sanctified unto them two first days , and had accepted that service they had performed to him therein , as he testified by giving of them so blessed a farewel at the conclusion of both those days . Hence now we conclude , that this was the custom of the Church at this day ▪ to wit , upon the first day of the week to meet together , and to wait upon their Lord therein . For the Holy Ghost counts it needless to make a continued repetition of things ; 't is enough therefore if we have now and then mention made thereof . Obj. But Christ shewed himself alive to them at other times also , as in Joh. 21 , &c. Answ. The names of all those days in which he so did are obliterate and blotted out , that they might not be idolized ; for Christ did not set them apart for worship , but this day , the first day of the Week , by its name is kept alive in the Church , the Holy Ghost surely signifying thus much , that how hidden soever other days were , Christ would have his day , the first day had in everlasting remembrance among Saints . Churches also meet together now on the Week-days , and have the presence of Christ with them too in their employments ; but that takes not off from them the sanction of the first day of the Week , no more than it would take away the sanction of the old Seventh day , had it still continued holy to them : wherefore this is no let or objection to hinder our sanctifying of the first day of the Week to our God. But Thirdly , Adde to this , that upon Pentecost , which was the first day of the Week , mention is made of their being together again : For Pentecost was always the morrow after the Sabbath , the old Seventh-day-sabbath . Upon this day , I say , the Holy Ghost saith , they were again with one accord together in one place . But oh ! the glory that then attended them , by the presence of the Holy Ghost among them : Never was such a thing done as was done on that first day till then . We will read the Text ; And when the day of Pentecost was fully come , they were all with one accord in one place . And suddenly there came a sound from Heaven as of a rushing mighty wind , and it filled all the house where they were sitting . And there appeared unto them cloven tongues , as of fire : And it sat upon each of them , and they were all filled with the Holy Ghost , Acts 2. 1 , 2 , 3 , 4. Here 's a first day glorified ! Here 's a countenance given to the day of their Christian assembling . But we will note a few things upon it . First , The Church was now , as on other , first days , all with one accord in one place . We read not that they came together by vertue of any precedent Revelation , nor by Accident , but contrarywise by Agreement ; they was to gather with one accord , or by appointment , in pursuance of their duty , setting apart that day , as they had done the first days afore , to the holy service of their blessed Lord and Saviour Jesus Christ. Secondly , We read that this meeting of theirs was not begun on the old Sabbath , but when Pentecost was fully come : the Holy Ghost intimating , that they had left now , and begun to leave , the Seventh-day-sabbath to the unbelieving Jews . Thirdly , Nor did the Holy Ghost come down upon them till every moment of the old Sabbath was past , Pentecost , as was said , was FULLY come first : And when the day of Pentecost was fully come , they were all with one accord in one place , and then , &c. And why was not this done on the Seventh-day-sabbath ? but , possibly , to shew , that the Ministration of Death and Condemnation was not that by or thorough which Christ the Lord would communicate so good a gift unto his Churches , Gal. 3. 1 , 2 , 3 , 4. This Gift must be referred to the Lords day , the first day of the week , to fulfil the Scripture , and to sanctifie yet further this holy day unto the use of all New Testament Churches of the Saints . For since on the first day of the week our Lord did rise from the dead , and by his special presence , I mean his personal , did accompany his Church therein , and SO preach as he did , his holy truths unto them , it was most meet that they on the same day also should receive the first-fruits of their eternal Life most gloriously . And , I say again , since from the resurrection of Christ to this day , the Church then did receive upon the first day , ( but as we read , upon no other ) such glorious things as we have mentioned , it is enough to beget in the hearts of them that love the Son of God , a high esteem of the first day of the week . But how much more , when there shall be joyned to these , proof that it was the custom of the first Gospel-Church , the Church of Christ at Jerusalem , after our Lord was risen ; to assemble together to wait upon God on the first day of the Week with their Lord as leader . To say little more to this head , but onely to repeat what is written of this day of old , to wit , that it should be proclaimed the self same day , to wit , the morrow after the Sabbath , which is the first day of the Week , that it may be an holy convocation unto you : you shall do no servile work therein : it shall be a statute for ever in all your dwellings , Levit. 23. 16 , 17 , 18 , 19 , 20 , 21. This Ceremony was about the Sheaf that was to be waved , and Bread of First-fruits , which was a type of Christ ; for he is unto God the first-fruits of them that sleep , 1 Cor. 15. 20. This Sheaf , or Bread , must not be waved on the old Seventh day , but on the morrow after , which is the first-day of the Week , the day in which Christ rose from the dead and waved himself as the First-fruits of the Elect unto God. Now from this day they were to count seven Sabbaths compleat , and on the morrow after the seventh Sabbath , which was the first day of the week again ; and this Pentecost upon which we now are , then they was to have a new Meat-offering , with Meat-offerings and Drink-offerings , &c. And on the self same day they , were to proclaim that that first day , should be a holy Convocation unto them . The which the Apostles did , and grounded that their Proclamation so on the Resurrection of Jesus Christ , not on Ceremonies , that at the same day they brought three thousand Souls ▪ to God , Acts 2. 41. Now what another signal was here put upon the first day of the week ! the day in which our Lord rose from the dead , assembled with his Disciples , poured out so abundantly of the Spirit , and gathered even by the first draught , that his Fishermen made by the Gospel , such a number of Souls to God. Thus then they proclaimed , and thus they gathered sinners on the first First day that they preached ; for though they had assembled together over and over with their Lord before therein , yet they began not joyntly to preach until this first day Pentecost . Now , after this the Apostles to the Churches did never make mention of a Seventh-day-sabbath . For as the Wave-sheaf and the Bread of First-fruits were a figure of the Lord Jesus , and the waving , of his life from the dead : So that morrow after the Sabbath on which the Jews waved their Sheaf , was a figure of that in which our Lord did rise ; consequently , when their morrow after the Sabbath ceased , our morrow after that began , and so has continued a blessed morrow after their Sabbath , as a holy Sabbath to Christians from that time ever since . Fourthly , We come yet more close to the custom of Churches ; I mean , to the custom of the Churches of the Gentiles ; for as yet we have spoken but of the practice of the Church of God which was at Jerusalem ; only we will add , that the Customs that were laudable & binding with the Church at Jerusalem , were with reverence to be imitated by the Churches of the Gentiles ; for there was but one Law of Christ for them both to worship by . Now then , to come to the point , to wit , that it was the custom of the Churches of the Gentiles , on the first day of the week , but upon no other that we read of , to come together to perform divine Worship to their Lord. Hence it is said , And upon the first day of the week , when the Disciples were come together to break bread , &c. Acts 20. 7. This is a Text , that as to matter of fact , cannot be contradicted by any , for the Text saith plainly they did so , the Disciples then came together to break bread , the Disciples among the Gentiles did so . Thus you see that the solemnizing of a first day to holy uses was not limited to , though first preached by the Church that was at Jerusalem . The Church at Jerusalem was the Mother-church , and not that at . Rome , as some falsely imagine ; for from this Church went out the Law and the holy Word of God to the Gentiles . Wherefore it must be supposed that this meeting of the Gentiles on the first day of the Week to break bread , came to them by holy tradition from the Church at Jerusalem , since they were the first that kept the first day as holy unto the Lord their God. And indeed , they had the best advantage to do it ; for they had their Lord in the head of them to back them to it by his presence and preaching thereon . But we will a little comment upon the Text. Upon the [ first day ] of the Week . Thus you see the day is nominated , and so is kept alive among the Churches : For in that the day is nominated on which this religious Exercise was performed , it is to be supposed that the Holy Ghost would have it live , and be taken notice of by the Churches that succeed . It also may be nominated to shew , that both the Church at Jerusalem , and those of the Gentiles did harmonize in their Sabbath , joyntly concluding to solemnize Worship on a day . And then again to shew , that they all had left the old Sabbath to the unbelievers , and joyntly chose to sanctifie the day of the rising of their Lord , to this work . They came together [ to break bread ] to partake of the Supper of the Lord. And what day so fit as the Lords day for this ? This was to be the work of that day , to wit , to solemnize that Ordinance among themselves , adjoyning other solemn Worship thereto , to fill up the day , as the following part of the verse shews . This day therefore was designed for this work , the whole day , for the Text declares it : The first day of the week was set , by them , apart for this work . Upon [ the ] first day ; not upon A first day , or upon ONE first day , or upon SUCH a first day ; for had he said so , we had had from thence not so strong an argument for our purpose : But when he saith , upon the first day of the week they did it , he insinuates , It was their custom : ( also upon one of these , Paul being among them , preached unto them , ready to depart on the morrow . ) Upon the first day : what , or which first day of this , or that , of the third or fourth week of the month ? No , but upon the first day , every first day ; for so the Text admits us to judge . Upon the first day of the Week , [ when ] the Disciples were come together , supposes a Custom [ when ] or as they were wont to come together to perform such service among themselves to God : then Paul preached to them , &c. It is a Text also that supposes an agreement among themselves as to this thing . They came together then TO break bread ; they had appointed to do it then , for that then was the day of their Lords Resurrection , and that in which he himself congregated after he revived , with the first Gospel-Church , the Church at Jerusalem . Thus you see , breaking of bread , was the work , the work that by general consent was agreed to be by the Churches of the Gentiles , performed upon the first day of the week . I say , by the Churches ; for I doubt not but that the practice here , was also the practice of the rest of the Gentile-Churches ▪ even as it had been before the practice of the Church at Jerusalem : For this practice now did become universal , and so this Text implies ; for he speaks here universally of the practice of all Disciples as such , though he limits Paul preaching to that Church with whom he at present personally was . Upon the first day of the week , when the Disciples were come together to break bread , Paul being at that time at Troas , preached to them on that day . Thus then you see how the Gentile-Churches did use to break bread , not on the old Sabbath , but on the first day of the week . And , I say , they had it from the Church of Jerusalem , where the Apostles were first seated , and beheld the way of their Lord with their eyes . Now , I say , since we have so ample an example , not onely of the Church at Jerusalem , but also of the Churches of the Gentiles , for the keeping of the first day to the Lord , and that as countenanced by Christ and his Apostles , we should not be afraid to tread in their steps , for their practice is the same with Law and Commandment . But Fifthly , We will adde to this another Text : Now , saith Paul , concerning the collection for the Saints , as I have given order to the Churches of Galatia , even so do ye . Upon the first day of the week let every one of you lay by him as God has prospered him , that there be no gatherings when I come , 1 Cor. 16. 1 , 2. This Text some have greatly sought to evade , counting the duty here , on this day to be done , a duty too inferiour for the sanction of an old Seventh-day-sabbath ; when yet to shew mercy to an Ass on the old Sabbath , was a work which our Lord no ways condemns , Luke 13. 15. ch . 14. 15. But to pursue our design , we have a Duty enjoyned , and that of no inferiour sort : If charity be indeed , as it is , the very bond of perfectness : and if without it ALL our doings , yea and sufferings too , are not worth so much as a rush , 1 Cor. 13. Coloss. 3. 14. We have here a Duty , I say , that a Seventh-day-sabbath , when enforce was not too big for it to be performed in . The work now to be done , was , as you see , to bestow their charity upon the Poor ; yea , to provide for time to come : And I say , it must be collected upon the first day of the week . Upon THE first day ; not A first day , as signifying one or two , but upon THE first day , even every first day ; for so your ancient Bibles have it ; also our later must be so understood , or else Paul had left them to whom he did write , utterly at a loss . For if he intended not every first day , and yet did not specifie a particular one , it could hardly even a been understood which first day he meant : But we need not stand upon this : This work was a work for A first day , for EVERY first day of the week . Note again that we have this duty here commanded and enforced by an Apostolical Order : I have given order , saith Paul , for this ; and his Orders , as he saith in another place , are the commandments of the Lord : you have it in the same Epistle , chap. 14. vers . 37. Whence it follows , that there was given even by the Apostles themselves , a holy respect to the first day of the week above all the days of the week ; yea , or of the Year besides . Further , I find also by this Text , that this Order is universal . I have , saith he , given this order not onely to you , but to the Churches in Galatia : Consequently to all other that were concerned in this Collection , 2 Cor. 8. and 9. chap. &c. Now this , whatever others may think , puts yet more glory upon the first day of the week : For in that all the Churches are commanded , as to make their Collections , so to make them on THIS day : what is it , but that this day , by reason of the Sanction that Christ put upon it , was of vertue to sanctifie the Offering thorough and by Christ Jesus , as the Altar and Temple afore , did sanctifie the Gift and Gold that was , and was offered on them . The Proverb is , The better Day , the better Deed. And I believe , that things done on the Lords day , are better done , than on other days of the week , in his Worship . Obj. But yet , say some , here are no Orders to keep this first day holy to the Lord. Answ. 1. That is supplied ; for that by this very Text this day is appointed , above all the days of the week , to do this holy duty in . 2. You must understand that this Order is but additional , and now enjoyned to fill up that which was begun as to holy Exercise of religious Worship by the Churches long before . 3. The universality of the duty being enjoyned to this day , supposes that this day was universally kept by the Churches as holy already . 4. And let him that scrupleth this , shew me , if he can , that God by the mouth of his Apostles did ever command that all the Churches should be confined to this or that duty on such a day , and yet put no Sanction upon that day ; or that he has commanded that this work should be done on the first day of the week , and yet has reserved other Church-Ordinances as a publick solemnization of Worship to him , to be done of another day , as of a day more fit , more holy . 5. If Charity , if a general Collection for the Saints in the Churches is commanded on this day , and on no other day but this day ; for Church-collection is commanded on no other , there must be a reason for it : And if that reason had not respect to the sanction of the day , I know not why the duty should be so strictly confined to it . 6. But for the Apostle now to give with this a particular command to the Churches to sanctifie that day as holy unto the Lord , had been utterly superfluous ; for that they already , and that by the countenance of their Lord and his Church at Jerusalem , had done . Before now , I say , it was become a custom , as by what hath been said already is manifest : wherefore what need that their so solemn a practice be imposed again upon the Brethren ? An intimation now of a continued respect thereto , by the very naming of the day , is enough to keep the Sanctity thereof on foot in the Churches : How much more then , when the Lord is still adding holy duty to holy duty , to be performed upon that day . So then , in that the Apostle writes to the Churches to do this holy duty on the first day of the week , he puts them in mind of the Sanction of the day , and insinuates , that he would still have them have a due respect thereto . Quest. But is there yet another reason why this holy duty should , in special as it is , be commanded to be performed on the first day of the week ? Answ. Yes : For that now the Churches were come together in their respective places , the better to agree about Collections , and to gather them . You know Church-worship is a duty so long as we are in the world , and so long also is this of making Collections for the Saints . And for as much as the Apostle speaks here , as I have hinted afore , of a Church-collection , When is it more fit to be done , than when the Church is come together upon the first day of the Week to worship God ? 2. This part of Worship is most comely to be done upon the first day of the week , and that at the close of that days work : For thereby the Church shews , not onely her thankfulness to God for a Sabbath-days mercy , but also returneth him , by giving to the Poor , that Sacrifice for their benefit that is most behoveful to make manifest their professed subjection to Christ , Prov. 19. 17. 2 Cor. 9. 12 , 13 , 14 , 15. It is therefore necessary , that this work be done on the first day of the week , for a comely close of the worship that we perform to the Lord our God on that day . 3. On the first day of the week , when the Church is performing of holy worship unto God , then that of Collection for the Saints is most meet to be performed ; because then , in all likelihood , our hearts will be most warm with the divine Presence ; consequently most open and free to contribute to the necessity of the Saints . You know , that a man when his heart is open , is taken with some excellent thing ; then , if at all , it is most free to do something for the promoting thereof . Why , waiting upon God in the way of his appointments , opens , and makes fre● , the heart to the Poor : And because the first day of the week was it in which now such solemn Service to him was done , therefore also the Apostle commanded , that upon the same day also , as on a day most fit , this duty of collecting for the Poor should be done : For the Lord loves a cheerful giver , 2 Cor. 9. 6 , 7. Wherefore the Apostle by this , takes the Churches as it were at the advantage , and as we say , while the Iron is hot , to the intent he might , what in him lay , make their Gollections , not sparing nor of a grudging mind , but to flow from cheerfulness . And the first day of the week , though its institution was set aside , doth most naturally tend to this ; because it is the day , the onely day , in which we received such blessings from God , Acts 3. 26. This is the day on which , at first , it rained Manna all day long from Heaven upon the New Testament-Church , and so continues to do this day . Oh! the resurrection of Christ , which was on this day , and the riches that we receive thereby : Though it should be , and is , I hope , thought on every day ; yet when the First of the week is fully come ! Then To day ! This day ! This is the day to be warmed ; this day he was begotten from the dead . The thought of this , will do much with an honest mind : This is the day , I say , that the first Saints DID find , and that after-Saints DO find the blessings of God come down upon them ; and therefore this is the day here commanded to be set apart for holy Duties . And although what I have said may be but little set by of some ; yet , for a closing word as to this , I do think , could but half so much be produced from the day Christ rose from the dead quite down , for the sanction of a Seventh-day-sabbath , in the Churches of the Gentiles , it would much sway with me . But the truth is , neither doth the Apostle Paul , nor any of his fellows , so much as once speak one word to the Churches that shews the least regard , as to conscience to God , of a Seventh-day-sabbath more . No , the first day , the first day , the first day , is now all the cry in the Churches by the Apostles , for the performing Church-worship in to God. Christ began it on THAT day : Then the Holy Ghost seconded it on THAT day : Then the Churches practised it on THAT day . And to conclude , the Apostle by the command now under consideration , continues the sanction of THAT day to the Churches to the end of the world . But as to the old Seventh-day-sabbath , as hath been said afore in this Treatise , Paul , who is the Apostle of the Gentiles , has so taken away that whole Ministration in the bowels of which it is ; yea , and has so stript it of its Old Testament-grandeur , both by Terms and Arguments , that it is strange to me it should by any be still kept up in the Churches ; specially , since the same Apostle , and that at the same time , has put a better Ministration in its place , 2 Cor. 3. But when the Consciences of good men are captivated with an errour , none can stop them from a prosecution thereof , as if it were it self of the best of truths . Obj. But Paul preached frequently on the old Sabbath , and that after the Resurrection of Christ. Answ. To the unbelieving Jews and their Proselytes , I grant he did . But we read not that he did it to any New Testament-Church on that day : nor did he celebrate the instituted worship of Christ in the Churches on that day . For Paul , who had before cast out the Ministration of death ; as that which had no glory , would not now take thereof any part for New Testament instituted worship ; for he knew that that would veil the Heart , and blind the Mind from that , which yet instituted Worship was ordained to discover . He preached then on the Seventh-day-sabbath , of a divine and crafty love to the salvation of the unbelieving Jews . I say , he preached now on that day to them and their Proselytes , because that day was theirs by their estimation : He did it , I say , of great love to their Souls , that if possible , he might save some of them . Wherefore , it you observe , you shall still find , that where 't is said that he preached on that day , it was to that people , not to the Churches of Christ. See Acts 9. 20. ch . 13. 14 , 15 , 16. ch . 16. 13. ch . 17. 1 , 2 , 3. ch . 18. 4. Thus , though he had put away ●e sanction of that day as to himself , and had left the Christians that were weak to their liberty as to conscience to it , yet he takes occasion upon it to preach to the Jews that still were wedded to it , the Faith , that they might be saved by Grace . Paul did also many other things that were Jewish and Ceremonial , for which he had , as then , no conscience at all , as to any Sanction that he believed was in them . As his Circumcising of Timothy . His Shaving of his Head. His submitting to Jewish Purifications . His acknowledging of himself a Pharisee . His implicite owning of Ananias for High Priest after Christ was risen from the dead , Acts 16. 1 , 2 , 3. chap. 18. 18. chap. 21. 24 , 25 , 26. chap. 23. 6. chap. 23. 1 , 2 , 3 , 4 , 5. He tells us also , that to the Jew he became as a Jew , that he might save the Jew . And without Law , to them that were without Law , that also he might gain them : Yea , he became , as he saith , all things to all men , that he might gain the more , as it is , 1 Cor. 9. 19 , 20 , 21 , 22 , 23. But these things , as I said , he did not of Conscience to the things ; for he knew that their sanction was gone : Nor would he suffer them to be imposed upon the Churches directly or indirectly ; no , not by Peter himself , Gal. 2. Were I in Turkie with a Church of Jesus Christ , I would keep the first day of the week to God , and for the edification of his people : And would also preach the Word to the Infidels on their Sabbath day , which is our Friday ; and be glad too , if I might have such opportunity to try to perswade them to a love of their own salvation . Obj. But if the Seventh-day-sabbath is , as you say , to be laid aside by the Churches of the Gentiles , Why doth Christ say to his , Pray that your flight be not in the Winter , nor on the Sabbath day ? For , say some , by this saying it appears , that the old Seventh-day-sabbath , as you have-called it , will as to the Sanction of it , abide in force after Christ is ascended into heaven . Answ. I say first , These words was spoken to the Jewish Christians , not to the Gentile-churches : And the reason of this first hint , you will see clearer afterwards . The Jews had several Sabbaths ; as their Seventh-day-sabbath , their Monthly Sabbaths , their Sabbath of Years , and their Jubile , ( Levit. 25. ) Now if he means their ordinary Sabbaths , or that called the Seventh-day-sabbath , why doth he joyn the Winter thereto ? for in that he joyneth the Winter with that Sabbath that he exhorteth them to pray their flight might not be in , it should seem that the meaneth rather their Sabbath of Years , or their Jubile , which did better answer one to another than one day and a winter could . And I say again , that Christ should suppose that their flight should , or might last some considerable part of a Winter , and yet that then they should have their rest on those Seventh-day-sabbaths , is a little besides my reason , if it be considered again , that the Gentiles before whom they were then to fly , were Enemies to their Sabbath , and consequently would take opportunity at their Sabbaths to afflict them so much the more . Wherefore , I would that they who plead for a continuation of the Seventh-day-sabbath from this Text , would both better consider LT , and the incoherence that seems to be betwixt such a Sabbath and a Winter . But again , were it granted that it is the Seventh-day-sabbath that Christ here intendeth ; yet , since , as we have proved , the Sanction before this was taken away ; I mean , before this flight should be , he did not press them to pray thus because by any Law of Heaven they should then be commanded to keep it holy ; but because some would , thorough their weakness , have conscience of it till then . And such would , if their flight should happen thereon , be as much grieved and perplexed , as if it yet stood obligatory to them by a Law. This seems to have some truth in it , because among the Jews that believed , there continued a long time many that were wedded yet to the Law , to the ceremonial part thereof , and was not so clearly Evangelized as the Churches of the Gentiles was . Thou seest Brother , said James to Paul , how many thousands of the Jews there are that believe , and they are all zealous of the Law , Acts 15. 5. ch . 21. 20. Of these , and such weak unbelieving Jews , perhaps Christ speaks , when he gives this exhortation to them to pray thus ; whose Consciences he knew would be weak , and being so , would bind when they were entangled with an errour , as fast as if it bound by a Law indeed . Again , though the Seventh-day-sabbath and Ceremonies lost their Sanction at the resurrection of Christ , yet they retained some kind of being in the Church of the Jews , until the desolation spoken of by Daniel should be . Hence it is said , that then the Oblation and Sacrifices shall cease , Dan. 9. 27. And hence it is , that Jerusalem and the Temple are still called the holy place , even until this flight should be , Matth. 24. 15. Now if Jerusalem and the Temple are still called holy , even after the Body and Substance , of which they were shadows , was come ; then no marvel though some to that day that believed were entangled therewith , &c. For it may very well be supposed that all Conscience of them would not be quite taken away , until all reason for that Conscience should be taken away also . But when Jerusalem , and the Temple , and the Jews Worship , by the Gentiles was quite extinct by ruines , then in reason that Conscience did cease . And it seems by some Texts , that all Conscience to them was not taken away till then . Quest. But what kind of being had the Seventh-day-sabbath , and other Jewish Rites and Ceremonies , that by Christs Resurrection was taken away ? Answ. These things had a vertual and a nominal being : As to their vertual being , that died that day Christ did rise from the dead , they being crucified with him on the Cross , Coloss. 2. But now , when the vertual being was gone , they still with the weak retained their name , ( among many of the Jews that believed ) until the abomination that maketh desolate stood in the holy place : for in Paul's time they were , as to that , but ready to vanish away . Now , I say , they still retaining their nominal grandeur , though not by vertue of a Law , they could not , till Time and Dispensation came , be swept out of the way . We will make what hath been said , as to this , out by a familiar similitude . There is a Lord or great man dies ; now being dead , he has lost his vertual life . He has now no relation to a Wife , to Children , vertually ; yet his Name still abides , and that in that Family , to which otherwise he is dead . Wherefore they embalm him , and also keep him above ground for many days . Yea , he is still reverenced by those of the family , and that in several respects . Nor doth any thing but time and dispensation wear this name away . Thus then the Old Testament-signs and shadows went off the stage in the Church of Christ among the Jews . They lost their vertue and signification when Christ nailed them to his Cross , Coloss. 2. But as to their Name , and the Grandeur that attended that , it continued with many that were weak , and vanished not , but when the abomination that made them desolate came . The sum then and conclusion of the matter is this ; the Seventh-day-sabbath lost its glory when that Ministration in which it was , lost its : But yet the name thereof might abide a long time with the Jowish legal Christians , and so might become obligatory still , though not by the Law , to their Conscience , even as Circumcision and other Ceremonies did : and to them it would be as grievous to fly on that day , as if by Law it was still in force . For , I say , to a weak Conscience , that Law which has lost its life , may yet thorough their ignorance , be as binding as if it stood still upon the authority of God. Things then become obligatory these two ways . 1. By an Institution of God. 2. By the over-ruling power of a mans misinformed Conscience . And although by vertue of an institution Divine Worship is acceptable to God by Christ , yet Conscience will make that a man shall have but little ease if such rules and dictates as it imposes be not observed by him . This is my answer , upon a supposition that the Seventh-day-sabbath is in this Text intended : and the answer , I think , stands firm and good . Also , there remains , notwithstanding this Objection , no divine Sanction in , or upon the old Seventh-day-sabbath . Some indeed will urge , that Christ here meant the first day of the week , which here he puts under the term of Sabbath . But this is forein to me , so I wave it till I receive more satisfaction in the thing . Quest. But if indeed the first day of the week be the new Christian Sabbath , why is there no more spoken of its iustitution in the Testament of Christ ? Answ. No more ! What need is there of more than enough ! yea , there is a great deal found in the Testament of the Lord Jesus to prove its Authority Divine . 1. For we have shewed from sundry Scriptures , that from the very day our Lord did rise from the dead , the Church at Jerusalem , in which the Twelve Apostles were , did meet together on that day , and had the Lord himself for their Preacher , while they were auditors ; and thus the day began . 2. We have shewed that the Holy Ghost , the Third person in the Trinity , did second this of Christ , in coming down from Heaven upon this day to manage the Apostles in their preaching ; and in that very day so managed them in that work , that by his help they then did bring Three thousand Souls to God. 3. We have shewed also , that after this the Gentile-Churches did solemnize this day for holy Worship , and that they had from Paul both Countenance and Order so to do . And now I will adde , that more need not be spoken : For the practice of the first Church , with their Lord in the head of them to manage them in that practice , is as good as many Commands . What then shall we say , when we see a first Practice turned into holy Custom ? I say moreover , that though a Seventh-day-sabbath is not natural to man as man , yet our Christian Holy day is natural to us as Saints , if our Consciences are not clogged before with some old Fables , or Jewish Customs . But if an old Religion shall get footing and rooting in us , though the grounds thereof be vanished away , yet the man concerned will be hard put to it , should he be saved , to get clear of his clouds , and devote himself to that service of God which is of his own prescribing . Luther himself , though he saw many things were without ground which he had received for truth , had yet work hard enough , as himself intimates , to get his Conscience clear from all those roots and strings of inbred errour . But , I say , to an untainted and well-bred Christian , we have good measure , shaken together , and running over , for our Christian Lords day . And I say again , that the first day of the week , and the spirit of such a Christian , sute one another , as nature suteth nature ; for there is as it were a natural instinct in Christians , as such , when they understand what in a first day was brought forth , to fall in therewith to keep it holy to their Lord. 1. The first day of the week why it was the day of our life . After two days he will revive us , and in the third day we shall live in his sight . After two days , there is the Jews preparation , and Seventh-day-sabbath , quite passed over ; and in the third day , that 's the first day of the week , which is the day our Lord did rise from the dead , we began to live by him in the sight of God , Hos. 6. 2. Joh. 20. 1. 1 Cor. 15. 4. 2. The first day of the week ! That 's the day in which , as I hinted before , our Lord was wont to preach to his Disciples after he rose from the dead ; in which also he did use to shew them his Hands and his Feet , ( Luk. 24. 38 , 39. Joh. 20. 25. ) to the end they might be confirmed in the truth of his victory over Death and the Grave for them . The day in which he made himself known to them in breaking bread : The day in which he so plentifully poured out the Holy Ghost upon them : The day in which the Church both at Jerusalem , and those of the Gentiles , did use to perform to God Divine Worship : all which has before been sufficiently proved . And shall we not imitate our Lord , nor the Church that was immediately acted by him in this , and the Churches their fellows ? Shall , I say , the Lord Jesus do all this in his Church , and they together with him ! Shall the Churches of the Gentiles also fall in with their Lord and with their Mother at Jerusalem herein ! And again , shall all this be so punctually committed to sacred Story , with the day in which these things were done , under denomination , over and over , saying , These things were done on the first day , on the first day , on the first day of the week , while all other days are , as to name , buried , in everlasting oblivion ! and shall we not take that notice thereof as to follow the Lord Jesus and the Churches herein ? oh stupidity ! 3. This day of the week ! They that make but observation of what the Lord did of old , to a many siuners , & with his Churches on this day , must needs conclude , that in this day the Treasures of Heaven were broken up , and the richest things therein communicated to his Church . Shall the children of this world be , as to this also , wiser in their generations than the children of Light , and former Saints , upon whose shoulders we pretend to stand , go beyond us here also . Jacob could by observation gather that the place where he lay down to sleep was no other but the House of God , and the very Gate of Heaven , ( Gen. 28. 17. ) Laban could gather by observation , that the Lord blessed him for Jacob's sake , ( Gen. 30. 27. ) David could gather by what he met with upon Mount Moriah , that that was the place where God would have the Temple builded , therefore he sacrificed there ( 1 Chro. 21. 26 , 27 , 28. ch . 22. 1 , 2. 2 Chr. 3. 1. Ruth was to mark the place where Baaz lay down to sleep , and shall not Christians also mark the day in which our Lord rose from the dead , Ruth 3. 4. I say , shall we not mark it , when so many memorable things was done on it for , and LO , and IN the Churches of God! Let Saints be ashamed to think that such a day should be looked over , or counted common ( when tempted to it by Satan ) when kept to religious Service of old , and when beautifled with so many divine Characters of sanctity as we have proved , by Christ , his Church , the Holy Ghost , and the command of Apostolical Authority it was . But why , I say , is this day , on which our Lord rose from the dead , Nominated as it is ? Why was it not sufficient to say he rose again ; or , be rose again the third day ? without a specification of the very name of the day ▪ For , as was said afore . Christ appeared to his Disciples ▪ after his resurrection , on other days also ; yea ▪ and thereon did Miracles too : Why then did not these days live ? why was their name , for all that , blotted out , and this day onely kept alive in the Churches ? The day on which Christ was born of a Virgin ; the day of his Circumcision , the day of his Baptism , and Transfiguration , are not by their names committed by the Holy Ghost to holy Writ to be kept alive in the world ▪ nor yet such days in which he did many great and wonderful thing : But THIS day ▪ this day is still nominated , the first day of the week is the day . I say , why are things thus left with us ? but because we , as Saints of old , should gather , and separate , what is of divine Authority from the rest . For in that this day is so often nominated while all other days lie dead in their Graves , 't is as much as if God should say , Remember the First day of the week to keep it holy to the Lord your God. And set this aside , and I know not what reason can be rendred , or what Prophecy should be fulfilled by the bare naming of the day . When God , of old , did sanctifie for the use of his Church a day , as he did many , he always called them either by the name of the day of the Month , or of the Week , or by some other signal by which they might be certainly known . Why should it not then be concluded , that for this very reason the first day of the week is thus often nominated by the Holy Ghost in the Testament of Christ ? Moreover , he that takes away the first day , as to this Service , leaves us now NO day , as sanctified of God , for his solemn Worship to be by his Churches performed in . As for the Seventh-day-sabbath , that as we see , is gone to its grave with the Signs and Shadows of the Old Testament . Yea , and has such a dash left upon it by Apostolical Authority , that 't is enough to make a Christian fly from it for ever , ( 2 Cor. 3. ) ▪ Now , I say ; since that is removed by God : If we should suffer the first day also to be taken away by man , What day that has a divine stamp upon it , would be left for us to worship God in ? Alass ! the first day of the week is the Christians Market-day , that which they so solemnly trade in for sole provision for all the week following . This is the day that they gather Manna in . To be sure the Seventh-day-sabbath is not that : For of old the people of God could never find Manna on that day . On the seventh day , said Moses , which is the Sabbath , in it there shall be none , Exod. 16. 26. Any day of the week Manna could be found , but on that day it was not to be found upon the face of the ground . But now our first day is the Manna-day ; the onely day that the Churches of the New Testament , even of old , did gather Manna in . But more of this anon . Nor will it out of my mind but that it is a very high piece of ingratitude , and of uncomly behaviour , to deny the Son of God his day , the Lords day , the day that he has made : And as we have shewed already , this first day of the week is it ; yea , and a great piece of unmannerliness is it too , for any , notwithstanding the old Seventh day is so degraded as it is , to attempt to impose it on the Son of God. To impose a day upon him which yet Paul denies to be a branch of the Ministration of the Spirit , and of righteousness . Yea , to impose a part of that Ministration which HE says plamly , Was to be done away ; for that a better Ministration stript it of its glory , is a high attempt indeed , 2 Cor. 3. Yet again , the Apostle finites the teachers of the Law upon the mouth , saying , They understand neither what they say , nor whereof they affirm , ( 1 Tim. 1. 7. ) The Seventh-day-sabbath was indeed Gods Rest from the works of Creation ; but yet the Rest that he found in what the first day of the week did produce ▪ for Christ was born from the dead in it , more pleased him than did all the Seventh days that ever the world brought forth ; wherefore , as I said before , it cannot be but that the well-bred Christian must set apart this day for solemn Worship to God , and to sanctifie his name therein . Must the Church of old be bound to remember that might in which they did come out of Egypt ! must Jeptha's daughter have four days for the Virgins of Israel yearly to lament her hard case in ! Yea , must two days be kept by the Church of old , yearly , for their being delivered from Hamon's fury ! And must not one to the worlds end be kept by the Saints for the Son of God their Redeemer , for all he has delivered them from a worse than Pharaob or Haman , even from the Devil , and Death , and Sin , and Hell ! oh stupidity ! Exod. 12. 24. Judg. 11. 39 , 40. Esth. 9. 26. — 32. A day ! say some , God forbid but he should have a day . But what day ? oh ! the old day comprized within the bounds and bowels of the Ministration of death . And is this the love that thou hast to thy Redeemer , to keep that day to him for all the service that hath done for thee , which has a natural tendancy in it to draw thee off from the consideration of the works of thy redemption , to the creation of the world ! oh stupidity ! But why must he be imposed upon ? has he chosen that day ? did he finish HIS work thereon ? Is there in all the New Testament of our Lord , from the day he rose from the dead , to the end of his holy Book , one syllable that signifies in the least the tenth part of such a thing ? Where is the Scripture that saith that this Lord of the Sabbath commanded his Church , from that time , to do any part of Church-service thereon ? Where do we find the Churches to gather together thereon ? But why the Seventh day ? What is it ? Take but the shadow thereof away : Or what shadow now is left in it since its institution as to Divine Service is taken long since from it ? Is there any thing in the works that was done in that day , more than shadow , or that in the least tends otherwise to put us in mind of Christ ; and he being come , what need have we of that shadow ? And I say again , since that day was to be observed by a ceremonial method , and no way else , as we find ; and since Ceremonies are ceased , what way by divine appointment is there left to keep that old Sabbath by Christians in ? If they say , Ceremonies are ceased . By the same Argument , so is the sanction of the day in which they were to be performed . I would gradly see the place , if it is to be found , where 't is said , That day retains its sanction , which yet has lost that method of service which was of God appointed for the performance of worship to him thereon . When Canaan-worship fell , the Sanction of Canaan fell . When Temple-worship , and Altar-worship , and the Sacrifices of the Levitical Priesthood fell , down also came the things themselves ! Likewise so , when the service or shadow and ceremonies of the Seventh-day-sabbath fell , the Seventh-day-Sabbath fell likewise . On the Seventh-day-sabbath , as I told you , Manna was not to be found . But why for that that day was of Moses and of the Ministration of death . But Manna was was not of him : Moses , saith Christ , gave you not that bread from Heaven , Joh. 6. 31 , 32. Moses , as was said , ▪ gave that Sabbath in Tables of stone , and God gave that Manna from Heaven . Christ , nor his Father , gives grace by the Law , no not by that Law in which is contained the old Seventh-day-sabbath it self . The Law is not of Faith , why then should Grace be by Christians expected by observation of the Law ? The Law , even the Law written and engraven in stones enjoyns perfect obedience thereto on pain of the curse of God. Nor can that part of it now under consideration , according as is required , be fulfilled by any man , was the Ceremony thereto belonging , allowed to be laid aside , Isai. 58. 13. Never man yet did keep it perfectly , except he whose name is Jesus Christ : in him therefore we have kept it , and by him are set free from that Law , and brought under the ministration of the Spirit . But why should we be bound to seek Manna on that day , on which God saies , None shall be found . Perhaps , it will said , that the sanction of THAT day would not admit that Manna should be gathered on it . But that was not all , for ▪ on that day there was none to be found . And might I chuse . , I had rather sanctific that day to . God on which I might gather this bread , of God all day long , than set my mind at all upon that in which no such bread was to be had . The Lords day , as was said , is to the Christians the principal Manna-day . On this day , even on it Manna in the morning very early gathered was by the Disciples of our Lord , as newly springing out of the ground . The true bread of God : The sheaf of First-fruits , which is Christ from the dead , was ordained to be waved before the Lord on the morrow after the Sabbath , the day on which our Lord ceased from his own OWN Work as God did from HIS , Levit. 23. Now ▪ therefore the Disciples found their green Ears of Corn indeed ! Now they read life , both IN and OUT of the Sepulchre in which the Lord was laid . Now they could not come together nor speak one to another , but either their Lord was with them , or they had heart-enflaming tidings from him . Now cries one and says , The Lord is risen : And then another and says , He hath appeared to such and such . Now comes tidings to the Eleven that their women was early at the Sepulchre , where they had a Vision of Angels that told them their Lord was risen : Then comes another and says , The Lord is risen indeed . Two also comes from Emmaus , and cries , We have seen the Lord : and by and by , while they yet were speaking , their Lord shews himself in the midst of them . Now he calls to their mind some of the eminent passages of his life , and eats and drinks in their presence , and opens the Scriptures to them : Yea , and opens their Understanding too , that their hearing might not be unprofitable to them ; all which continued from early in the morning till late at night : Oh! what a Manna-day was this to the Church . And more than all this you will find , if you read but the four Evangelists upon this Subject . Thus began the day after the Sabbath , and thus it has continued thorough all Ages to this very day . Never did the Seventh-day-sabbath yield Manna to Christians . A new world was now begun with the poor Church of God ; for so said the Lord of the Sabbath , Behold , I make all things new . A new Covenant , and why not then a new resting-day to the Church ? or why must the old Sabbath be joyned to this new Ministration ? let him that can shew a reason for it . Christians , if I have not been so large upon things as some might expect ; know , that my brevity on this Subject is , from consideration that much needs not be spoken thereto , and because I may have occalion to write a second Part. Christians , beware of being entangled with Old Testament - Miniserations , left ' by ' one you be brought into many Inconveniencies . I have observed , that though the Jewish Rites have lost their Sanction , yet some that are weak in Judgement , do bring themselves into bondage by them . Yea , so high have some been carried as to a pretended Conscience to these , that they have at last proceeded to Circumcision , to many Wives ; and the observation of many bad things besides . Yea , I have talked with some pretending to Christianity , who have said , and affirmed , as well as they could , that the Jewish Sacrifices must up again . But do you give no heed to these Jewish Fables That turn from the truth ( Tit. 1. 14. ) Do you , I say , that love the Lord Jesus , keep close to his Testament , his Word , his Gospel , and observe HIS Holy-day . And this Caution in conclusion I would give , to put stop to this Jewish Ceremony , to wit , That a Seventh-day-Sabbath pursued according to its imposition by Law , ( and I know not that it is imposed by the Apostles . ) leads to bloud and stoning to death those that do but gather Sticks thereon ( Numb . 15. 32 , 33 , 34 , 35 , 36. ) A thing which no way becomes the Gospel , that Ministration of the Spirit and of Righteousness ( 2 Cor. 3. ) nor yet the professors thereof ( Luke 9. 54 , 55 , 56. ) Nor can it with fairness be said , that that Sabbath day remains , though the Law thereof is repealed . For consident I am , that there is no more ground to make such a conclusion , than there is to say , that Circumcision is still of force , though the Law for cutting of the uncircumcised is by the Gospel made null and void . I told you also in the Epistle , That if the Fifth Commandment was the first that was with promise ; then it follows , that the Fourth , or that Seventh-day-Sabbath , had no promise intailed to it . Whence it follows , that where you read in the Prophet of a Promise annexed to a Sabbath , it is best to understand it of our Gospel-Sabbath , Isai. 56. Now if it be asked , What Promise is intailed to our First-day-sabbath ? I answer , The bigest of Promises . For First , The Resurrection of Christ was tyed by Promise to this day , and to none other . He rose the Third day after his death , and that was the First day of the week , according to what was fore-promised in the Scriptures , Hos. 6. 1 , 2. 1 Cor. 15. 3 , 4 , 5 , 6. Second , That we should live before God by him , is a Promise to be fulfilled on this day ; After two days he will revive us , and in the third day we shall live in his sight , Hos. 6. 2. See also Isai. 26. 19. and compare them again with 1 Cor. 15. 4. Third , The great promise of the New Testament , to wit , the pouring out of the Spirit , fixeth upon these days ; and so he began in the most wonderful effusion of it upon Pentecost , which was the first day of the week , that the Scriptures might be fulfilled , Acts 2. 16 , 17 , 18 , 19. Nor could these three Promises be fulfilled upon any other days , for that the Scripture had fixed them to the First day of the Week . I am of opinion that these things , though but briefly touched upon , cannot be fairly objected against , however they may be disrelished by some . Nor can I believe , that any part of our Religion , as we are Christians , stands in not kindling of fires , and not seething of Victuals , or in binding of men not to stir out of those places on the Seventh day , in which at the dawning thereof they were found : And yet these are Ordinances belonging to that Seventh-day-Sabbath , Exod. 16. 23 , 29. Certainly it must needs be an errour to impose these things by Divine Authority upon New Testament-Believers , our Worship standing now in things more weighty , spiritual , and heavenly . Nor can it be proved , as I have hinted before , that this day was , or is to be imposed without those Ordinances , with others in other places mentioned and adjoyned , for the sanction of that day , they being made necessary parts of that worship that was to be performed thereon . I have charity for those that abuse themselves and their Lord , by their preposterous zeal and affection for the continuing of this day in the Churches . For I conclude , that if they did either believe , or think of the incoherence that this day with its Rites and Ceremonies has with the Ministration of the Spirit our New Testament-Ministration , they would not so stand in their own light as they do , nor so stifly plead for a place for it in the Churches of the Gentiles . But as Paul insinuates in other cases , there is an aptness in men to be under the law because they do not hear it , Gal. 4. Nor will it out of my mind , but if the Seventh-day-sabbath was by Divine Authority , and to be kept holy by the Churches of the Gentiles , it should not have so remained among the Jews , Christs deadliest Enemies , and a been kept so much hid from the Believers , his best Friends . For who has retained the pretended sanction of that day from Christs time quite down , in the world , but the Jews ; and a few Jewish Gentiles ( I will except some . ) But , I say , since a Sabbath is that without which the great Worship of God under the Gospel cannot be well performed : How can it be thought , that it should , as to the knowledge of it , be confined to so blasphemous a generation of the Jews , with whom that worship it not ? I will rather conclude , that those Gentile-professors that adhere thereto , are Jewifi'd , Legaliz'd , and so far gone back from the authority of God , who from such bondages has set his Churches free . I do at this time but hint upon things , reserving a fuller Argument upon them for a time and place more fit ; where , and when , I may perhaps also shew , some other wild notions of those that so stifly cleave to this . Mean time , I entreat those who are captivated with this opinion , not to take it ill at my hand that I thus freely speak my mind . I entreat them also to peruse my Book without prejudice to my person . The truth is , one thing that has moved me to this work , is the shame that has covered the face of my Soul , when I have thought of the Fictions and Fancies that are growing among Professors : And while I see each Fiction turn it self to a Faction , to the loss of that good spirit of Love , and that oneness that formerly was with good men . I doubt not but some unto whom this Book may come , have had seal from God , that the first day of the week is to be sanctified by the Church to Jesus Christ : Not onely from his testimony , which is , and should be , the ground of our Practice ; but also , for that the first conviction that the Holy Ghost made upon their Consciences , to make them know that they were sinners , began with them for breaking this Sabbath day ; which day , by that same Spirit , was told them , was that now called the first day , and not the day before , ( and the Holy Ghost doth not use to begin this work with a lye ) which first conviction the Spirit has followed so close , with other things tending to compleat the same work , that the Soul from so good a beginning could not res● until it found rest in Christ. 〈◊〉 this then to such be a second token that the Lords day is by them to be kept in commemoration of their Lord and his Resurrection , and o● what he did on this day for their Salvation . Amen . FINIS . 
A30198	----	Reprobation asserted, or, The doctrine of eternal election & reprobation promiscuously handled in eleven chapters wherein the most material objections made by the opposers of this doctrine are fully answered, several doubts removed, and sundry cases of conscience resolved / by John Bunyan. Bunyan, John, 1628-1688. 1674 Approx. 129 KB of XML-encoded text transcribed from 26 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A30198 Wing B5588 ESTC R30870 11674948 ocm 11674948 48081 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A30198) Transcribed from: (Early English Books Online ; image set 48081) Images scanned from microfilm: (Early English books, 1641-1700 ; 1481:4) Reprobation asserted, or, The doctrine of eternal election & reprobation promiscuously handled in eleven chapters wherein the most material objections made by the opposers of this doctrine are fully answered, several doubts removed, and sundry cases of conscience resolved / by John Bunyan. Bunyan, John, 1628-1688. 44 p. Printed for G.L., London : [1674?] Date of publication suggested by Wing. Reproduction of original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Reprobation. Election (Theology) Theology, Doctrinal. 2005-02 TCP Assigned for keying and markup 2005-04 SPi Global Keyed and coded from ProQuest page images 2005-05 Melanie Sanders Sampled and proofread 2005-05 Melanie Sanders Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion REPROBATION ASSERTED : OR , The Doctrine Of Eternal Election & Reprobation Promiscuously handled , In Eleven Chapters . WHEREIN The most material Objections made by the Opposers of this Doctrine , are fully Answered ; several Doubts Removed , and sundry Cases of Conscience Resolved . By John Bunyan of Bedford , a Lover of Peace and Truth . ROM . 11.7 . What then ? Israel hath not obtained that which he seeketh for : But the Election hath obtained it , and the Rest were blinded . LONDON , Printed for G. L. and are to be sold in Turn-Stile-Alley in Holbourn . The Contents of the Chapters . CHAP. I. That there is a Reprobation . CHAP. II. What Reprobation is . CHAP. III. Of the Antiquity of Reprobation . CHAP. IV. Of the Causes of Reprobation . CHAP. V. Of the Unchangableness of Eternal Reprobation . CHAP. VI. Whether to be Reprobated , be the same with being appointed before-hand unto eternal Condemnation ? If not , how do they differ ? Also whether Reprobation be the cause of Condemnation ? CHAP. VII . Whether any under eternal Reprobation have just cause to quarrel with God for not Electing of them ? CHAP. VIII . Whether eternal Reprobation in its self , or in its Doctrine , be in very deed an hindrance to any man in seeking the salvation of his Soul ? CHAP. IX . Whether God would indeed and in truth , that the Gospel , with the Grace thereof , should be tendred to those that yet he hath bound up under eternal Reprobation ? Answered in the Affirmative . CHAP. X. Seeing then that the Grace of God in the Gospel , is by that to be profered to Sinners , as Sinners ; as well to the Reprobate as the Elect ; Is it possible for those who indeed are not Elect , to receive it , and be saved ? Answered in the Negative . CHAP. XI . Seeing it is not possible that the Reprobate should receive this Grace and live , and also seeing this is infallibly fore-seen of God ; and again , seeing God hath fore-determined to suffer it so to be ; Why doth he yet will and command that the Gospel , and so Grace in the general Tenders thereof , should be profered unto them ? Answered , and cleared by five Reasons , and the Removing of three Objections . The Doctrine of Eternal Election & Reprobation Promiscuously handled . CHAP. I. That there is a Reprobation . IN my Discourse upon this subject , I shall study as much brevity as Clearness and Edification will allow me ; not adding words to make the Volumn swell , but contracting my self within the bounds of few Lines , for the profit and commodity of those that shall take the pains to read my Labours . And though I might abundantly multiply Arguments for the evincing and vindicating this Conclusion , yet I shal content my self with some few Scripture-Demonstrations : The first of which I shall gather out of the Ninth of the Romans , from that discourse of the Apostle's , touching the Children of the Flesh , and the Children of the Promise . 1. At the beginning of this Chapter , we find the Apostle grievously lamenting and bemoaning of the Jews , at the consideration of their miserable state : I say the truth in Christ , saith he , and lie not , my Conscience also bearing me witness in the Holy Ghost , that I have great heaviness , and continual sorrow in my heart ; for I could wish my self accursed from Christ , for my Brethren , my kinsmen according to the Flesh. Poor hearts , saith he , they will perish ; they are a miserable sad and helpless People ; their eyes are darkened that they may not see , (a) and their back is bowed down alway : Wherefore ? Have they not the means of Grace ? Yes verily , and that in goodly measure : First they are Israelites , to whom pertaineth the Adoption , and the Glory , and the Covenants , and the giving of the Law , and the service of God , and the Promises ; whose are the Fathers , and of whom , as concerning the flesh , Christ came , who is over all , God blessed for ever , Amen . What then should be the reason ? Why saith he , though they be the Children of Abraham according to the flesh , yet they are the Children of Abraham BUT according to the Flesh : For they are not all Israel ( in the best sence ) that are of Israel ; neither because they are the Seed of Abraham , are they Children ; but in Isaac shall thy Seed be called . That is , They that are the Children of the Flesh , they are not the Children of God ; but the Children of the Promise shall be counted for the Seed . So then , here you see that they that are onely the Children of the Flesh ( as the greatest part of Israel were ) they are those that are neither counted for the Seed , the Children of Promise , nor the Children of God ; but are rejected , and of the Reprobation . This therefore shall at this time serve for the first Scripture-Demonstration . 2. Another Scripture you have in the Eleventh Chapter of this Epistle , from these words , (b) The Election have obtained it , and the REST were blinded . These words are shedding words , they fever between men and men ; the Election , the Rest ; the Chosen , the Left ; the Embraced , the Refused : The Election have obtained it , and the REST were blinded . By Rest here , must needs be understood those not Elect , because set one in opposition to the other ; and if not Elect , what then but Reprobate ? 3. A third Scripture is that in the Acts of the Apostles , (c) And as many as were ordained to eternal Life , believed . And as many ; by these words , as by the former , you may see how the holy Ghost distinguisheth or divideth between men and men ; the Sons , and the Sons of Adam . As many as were ordained to eternal Life , believed : If by many here , we are to understand every individual , then not onely the whole World must at least believe the Gospel , of which we see the most fall short , but they must be ordained to eternal Life ; which other Scriptures contradict : for there is the Rest , besides the Elect ; the Stubble and Chaff , as well as Wheat : Many therefore must here include but some ; for though Israel be as the sand of the Sea , a REMNANT shall be saved . I might here multiply many other Texts , but in the mouth of two or three Witnesses shall every word be established : Let these therefore for this , suffice to prove that there is a Reprobation . For this I say , Though the Children of the Flesh , the Rest besides the Election , and the like , were not mentioned in the Word ; yet seeing there is such a thing as the Children of the Promise , the Seed , the Children of God , and the like , and that too under several other phrases , as Predestinated , Foreknown , Chosen in Christ , and written in the Book of Life , and appointed unto Life , with many others : I say seeing these things are thus apparent , it is without doubt , that there is such a thing as a Reprobation also . Rom. 8. Ephes. 1.3 , 4. 1 Thes. 5.9 . Nay further , From the very word Election , it followeth unavoidably ; for whether you take it as relating to this , of distinguishing between Persons as touching the world to come , or with reference to Gods Acts of chusing this or that man to this or that Office , Work , or Employment in this World , it still signifieth such a chusing , as that but some are therein concerned , and that therefore some are thence excluded . Are all the Elect , the Seed , the Saved , the Vessels of Mercy , the Chosen and Peculiar ? Are not some ( yea the most ) the Children of the Flesh , the Rest , the Lost , the Vessels of Wrath , of Dishonour , and the Children of Perdition ? Rom. 11.9 . 1 Pet. 2.8 , 9. Mat. 10.16 . 2 Sam. 6.21 . Psal. 78.67 , 68. John 15.16 . 2 Cor. 4.3 . Rom. 9.21 , 22. John 17.12 . CHAP. II. What REPROBATION is . HAving thus shewed you that there is such a thing as a Reprobation , I come now to shew you what it is : Which that I may do to your edification , I shall first shew you what this word Reprobation signifieth in the general , as it concerneth Persons temporary and visibly reprobate : Secondly more particular , as it concerneth Persons that are eternally and invisibly reprobate . First generally , As it concerneth Persons temporary and visibly reprobate , thus : To be reprobate , is to be disapproved , void of Judgement , and rejected , &c. To be disapproved , that is , when the Word condemns them , either as touching the Faith or the Holiness of the Gospel ; the which they must needs be , that are void of spiritual and heavenly Judgement in the Mysteries of the Kingdom ; a manifest token they are rejected . And hence it is that they are said to be reprobate or void of Judgement concerning the Faith ; reprobate or void of Judgement touching every good work ; having a reprobate mind , to do those things that are not convenient , either as to faith or manners . And hence it is again , that they are also said to be rejected of God , cast away , and the like . 2 Cor. 13.6 , 7. 2 Tim. 3.8 . Tit. 1.16 . Rom. 1.28 . Jer. 6.30 . 1 Cor. 9. I call this temporary visible Reprobation , because these appear , and are detected by the Word as such , that are found under the above-named Errors , and so adjudged without the grace of God. Yet it is possible for some of these ( however for the present disapproved ) thorow the blessed acts and dispensations of Grace , not onely to become visible Saints , but also saved for ever . Who doubts but that he who now by examining himself , concerning Faith , doth find himself , though under Profession , graceless , may after that , he seeing his woful state , not onely cry to God for Mercy , but finde Grace , and obtain Mercy to help in time of need ? though 't is true , that for the most part the contrary is fulfilled on them . But to pass this , and more particularly to touch the eternal invisible Reprobation ; which I shall thus hold forth : It is to be passed by in , or left out of , Gods Election ; yet so , as considered Upright . In which Position , you have these four things considerable : First , The Act of Gods Election . Secondly , The Negative of that Act. Thirdly , The Persons reached by that Negative . And , Fourthly , Their qualification when thus reached by it . For the first . * This Act of God in Electing , it is a chusing or fore-appointing of some infallibly unto eternal Life , which he also hath determined shall be brought to pass by the means that should be made manifest and efficacious to that very end . Ephes. 1.3 , 4 , 5. 1 Pet. 1.2 . Secondly , Now the Negative of this Act , is , a passing by , or a leaving of those not concerned in this Act ; a leaving of them , I say , without the bounds , and so the saving Priviledges , of this Act : as it followeth by natural consequence , that because a man chuseth but some , therefore he chuseth not all , but leaveth , as the Negative of that Act , all others whatsoever . Wherefore , as I said before , those not contained within this blessed Act , are called the Rest besides the Election : The Election hath obtained it , and the REST were blinded . Thirdly , The Persons then that are contained under the Negative of this Act , they are those ( and those onely ) that pass through this wicked World without the saving grace of Gods Elect ; those , I say , that miss the most holy Faith , which they in time are blest withal , who are fore-appointed unto Glory . And now for the qualification they were considered under , when this Act of Reprobation laid dold upon them , to wit , They were considered Upright . This is evident , First , From this Consideration , That Reprobation is Gods act , even the Negative of his Choosing or Electing ; and none of the acts of God make any man a sinner . Secondly , It is further evident by the similitude that is taken from the carriage of the Potter (d) in his making of his Pots ; for by this comparison the God of heaven is pleased to shew unto us the nature of his determining in the act of Reprobation : Hath not the Potter power over the Clay of the same lump ? &c. Consider a little , and you shall see that these three things do necessarily fall in , to compleat the Potters action in every Pot he makes : 1. A determination in his own mind what Pot to make of this or that piece of Clay ; a determination , I say , precedent to the fashion of the Pot : the which is true in the highest degree , in him that is excellent in working ; he determines the end , before the beginning is perfected : For this very purpose have I raised thee up . Isa. 41.22 . & 46.10 . Exod. 9.16 . 2. The next thing considerable in the Potter , it is the [ so ] making of the Pot , even as he determined ; a Vessel to Honour , or a Vessel to Dishonour . There is no confusion or disappointment under the hand of this Eternal God , his work is perfect , and every way doth answer to what he hath determined . Deut. 32.4 . 3. Observe again , That whether the Vessel be to honour or to dishonour , yet the Potter makes it good , sound , and fit for service ; his fore-determining to make this a Vessel to dishonour , hath no perswasion at all with him to break or mar the Pot : Which very thing doth well resemble the state of man as under the Act of eternal Reprobation , for God made man upright , Eccles. 7.29 . From these Conclusions then , consider , 1. That the simple act of Reprobation , it is a leaving or passing by , not a cursing of the Creature . 2. Neither doth this act alienate the heart of God from the Reprobate , nor tie him up from loving , favouring , or blessing of him ; no , not from blessing of him with the gift of Christ , of Faith , of Hope , and many other benefits : It onely denieth them that benefit that will infallibly bring them to eternal Life , and that in despite of all opposition ; it only denieth so to bless them as the Elect themselves are blessed . Abraham loved all the Children he had by all his Wives , and gave them portions also ; but his choice Blessing , as the fruit of his chiefest Love , he reserved for Chosen Isaac , Gen. 25.1 , 2 , 3 , 4 , 5 , 6. Lastly , The act of Reprobation doth harm to no man , neither means him any ; nay , it rather decrees him upright , le ts him be made upright , and so be turned into the World. CHAP. III. Of the Antiquity of REPROBATION . HAving now proceeded so far as to shew you what Reprobation is , it will not be amiss if in this place I briefly shew you its Antiquity , even when it began its rise ; the which you may gather by these following particulars . I. Reprobation is before the Person cometh into the World , or hath done good or evil : This is evident by that of Paul to the Romans , (e) For the Children being not yet born , neither having done any good or evil , that the purpose of God , according to Election , might stand , it was said unto Rebeka , The Elder shall serve the Younger . Here you find twain in their Mothers Womb , and both receiving their destiny , not onely before they had done good or evil , but before they were in a capacity to do it , they being yet unborn ; their destiny , I say , the one unto , the other not unto the Blessing of Eternal Life ; the one Chose , the other Refused ; the one Elect , the other Reprobate . The same also might be said of Ishmael and his Brother Isaac , both which did also receive their destiny before they came into the world : for the Promise that this Isaac should be the Heir , it was also before Ishmael was born , though he was elder by fourteen years , or more , then his Brother . And it is yet further evident , 1. Because Election is an Act of Grace ; There is a Remnant , according to the Election of Grace (f) : Which Act of Grace saw no way so fit to discover its purity and independancy , as by fastening on the Object before it came into the World ; that being the state in which , at least , no good were done , either to procure good from God , or to eclipse and darken this precious Act of Grace : For though 't is true , that no good thing that we have done before Conversion , can obtain the Grace of Election ; yet the Grace of Election then appeareth most , when it prevents our doing good , that we might be loved therefore : wherefore he saith again , That the purpose of God according to Election , might stand , not of Works , but of him that calleth ; it was said unto her , The Elder shall serve the Younger . 2. This is most agreeable to the nature of the Promise of giving seed to Abraham ; which Promise , as it was made before the Child was conceived , so it was fulfilled at the best time , for the discovery of the Act of Grace , that could have been pitched upon : At this time will I come , faith God , and Sarah shall have a Son : Which Promise , because it carried in its Bowels the very Grace of Electing Love , therefore it left out Ishmael , with the Children of Keturah ; For in Isaac shall thy Seed be called . Rom. 4.16 , 17 , 18 , 19. & 9.9 . 3. This was the best and fittest way for the Decrees to receive sound bottom , even for God both to chuse and refuse , before the Creature had done good or evil , and so before they came into the World : That the purpose of God according to Election , might stand , saith he ; therefore before the Children were yet born , or had done any good or evil , it was said unto her , &c. Gods Decree would for ever want foundation , should it depend at all upon the goodness and holiness either of Men or Angels ; especially if it were to stand upon that good that is wrought before Conversion , yea or after Conversion either : We find by daily experience how hard and difficult it is , for even the holiest in the world , to bear up , and maintain their faith and love to God ; yet so hard , as not at all to do it , without continual supplies from Heaven : How then is it possible for any so to carry it before God , as to lay by this his Holiness a foundation for Election , as to maintain that foundation , and thereby to procure all those Graces that infallibly saveth the Sinner ? But now the choice , I say , being a choice of Grace , as is manifest , it being acted before the Creatures birth ; here Grace hath laid the Corner-Stone , and determined the means to bring the work to perfection . Thus the Foundation of God standeth sure , having this Seal , The Lord knoweth who are his (g) : that is , who he hath chosen , having excluded Works both good and bad , and founded all in an Unchangable Act of Grace ; the Negative whereof , is this harmless Reprobation . II. But secondly , To step a little backward , and so to make all sure : This Act of Reprobation was before the world began ; which therefore must needs confirm that which was said but now , that they were before they were born , both destinated before they had done good or evil . This is manifest by that of Paul to the Ephesians , at the beginning of his Epistle ; where speaking of Election , whose Negative is Reprobation , he saith , God hath chosen us in Christ , before the Foundation of the World. Nay further , if you please , consider , That as Christ was ordained to suffer before the foundation of the world , and as we that are Elected were chosen in him before the foundation of the world ; so it was also ordained we should know him , before the foundation of the world ; ordained that we should be holy before him in love , before the foundation of the world ; and that we in time should be created in him to good works , and ordained before that we should walke in them . Wherefore Reprobation also , it being the Negative of Electing Love ; that is , because God Elected but Some , therefore he Left the Rest : these Rest therefore must needs be of as ancient standing under Reprobation , as the Chosen are under Election ; both which , it is also evident , was before the world began . Which serveth yet further to prove that Reprobation could not be with respect to this or the other sin , it being onely a leaving them , and that before the world , out of that free Choice which he was pleased to bless the other with . Even as the Clay with which the dishonourable Vessel is made , did not provoke the Potter , for the sake of this or that impediment , therefore to make it so ; but the Potter of his own will , of the Clay of the same lump , of the Clay that is full as good as that of which he hath made the Vessel to Honour , did make this and the other a Vessel of Dishonour , &c. 1 Pet. 1.20 , 21. 1 Cor. 2.6 , 7. Ephes. 1.3 , 4. Ephes. 2.10 . CHAP. IV. Of the Causes of REPROBATION . HAving thus in a word or two shewed the Antiquity of Reprobation , I now come in this place to shew you the Cause thereof ; for doubtless this must stand a truth , That what ever God doth , there is sufficient ground therefore , whether by us apprehended , or else without our reach . First then , It is caused from the very Nature of God. There are two things in God , from which , or by the vertue of which , all things have their rise , to wit , the Eternity of God in general , and the eternal Perfection of every one of his Attributes in particular : for as by the first , he must needs be before all things ; so by vertue of the second must all things consist . And as he is before all things , they having consistence by him ; so also is he before all states , or their Causes , be they either good or bad , of continuance or otherwise , he being the first without beginning , &c. whereas all other things , with their causes , have rise , dependance , or toleration of being from him . Col. 1.17 . Hence it follows , that nothing , either Person or Cause , &c. can by any means have a being , but first he knows thereof , allows thereof , and decrees it shall be so : Who is he that saith , and it cometh to pass , when the Lord commandeth it not ? Now then , because that Reprobation , as well as Election , are subordinate to God ; his Will also , which is eternally perfect , being most immediately herein concerned ; it was impossible that any should be Reprobate , before God had both willed and decreed it should be so . It is not the being of a thing that administers matter of knowledge or fore-sight thereof to God , but the perfection of his Knowledge , Wisdom and Power , &c. that giveth the thing its being : God did not fore-decree there should be a World , because he foresaw there would be one ; but there must be one , because he had before decreed there should be one . The same is true as touching the case in hand : For this very purpose have I raised thee up , that I might shew in thee my power . Lam. 3.37 . Exod. 9.16 . Rom. 9.17 . Secondly , A second Cause of Eternal Reprobation , Is the exercise of Gods Soveraignty ; for if this is true , That there is nothing either visible or invisible , whether in Heaven or Earth , but hath its being from him ; then it must most reasonably follow , that he is therefore Soveraign Lord , &c. and may also according to his own will , as he pleaseth himself , both exercise and manifest the same , being every whit absolute , and can do and may do whatsoever his Soul desireth : and indeed , good reason , for he hath not onely made them all , but for his pleasure they both were and are created . Now the very exercise of this Soveraignty produceth Reprobation : Therefore hath he mercy on whom he will have mercy , and whom he will he hardneth : Hath not the Potter power over the Clay of the same lump ? And doth he not make his Pots according to his pleasure ? Here therefore the Mercy , Justice , Wisdom and Power of God , take liberty to do what they will ; Saying , My Counsel shall stand , and I will do all my Pleasure . Job 23.13 . Dan. 4.35 . Rev. 4.11 . Rom. 9.18 . Isa. 43.13 . & 46.11 . Thirdly , Another Cause of Eternal Reprobation , Is the act and working of Distinguishing Love , and Everlasting Grace : God hath universal Love , and particular Love ; general Love , and distinguishing Love ; and so accordingly doth decree , purpose , and determine : from general Love , the extension of general Grace and Mercy ; but from that Love that is distinguishing , peculiar Grace and Mercy : Was not Esau Jacobs Brother ? Yet I loved Jacob , saith the Lord. [ Yet I loved Jacob ; ] that is , with a better Love , or a Love that is more distinguishing : As he farther makes appear in his answer to our Father Abraham , when he praid to God for Ishmael : As for Ishmael , saith he , I have heard thee ; behold , I have blessed him , and will also make him fruitful : but my Covenant will I establish with Isaac , whom Sarah shall bear unto thee . Touching which words , there are these things observable : Mal. 1.2 . Gen. 17.18 , 19 , &c. 1. That God had better Love for Isaac , than he had for his Brother Ishmael . Yet , 2. Not because Isaac had done more worthy and goodly deeds , for Isaac was yet unborn . 3. This choice Blessing could not be denied to Ishmael because he had disinherited himself by sin ; for this Blessing was intailed to Isaac , before Ishmael had a being also . Rom. 4.16 , 17 , 18 , 19. Gen. 15.4 , 5. Gen. 16. 4. These things therefore must needs fall out through the working of distinguishing Love and Mercy , which had so cast the business , that the purpose of God according to Election might stand . Further , Should not God decree to shew distinguishing Love and Mercy , as well as that which is general and common , he must not discover his best Love at all to the Sons of Men. Again , If he should reveal and extend his best Love to all the World in general , then there would not be such a thing as Love that doth distinguish ; for distinguishing Love appeareth in separating between Isaac and Ishmael , Jacob and Esau , the many called , and the few chosen . Thus by vertue of distinguishing Love , some must be Reprobate : For distinguishing Love must leave some , both of the Angels in Heaven , and the Inhabitants of the Earth ; wherefore the Decree also that doth establish it , must needs leave some . Fourthly , Another Cause of Reprobation , Is Gods willingness to shew his wrath , and to make his power known . This is one of those Arguments that the holy Apostle setteth against the most knotty and strong Objection that ever was framed against the Doctrine of Eternal Reprobation : Thou wilt say then ( saith he ) Why doth he yet find fault ? for if it be his will that some should be rejected , hardned , and perish , why then is he offended that any sin against him ; for who hath resisted his will ? Hold , saith the Apostle ; stay a little here ; first remember this , Is it meet to say unto God , what doest thou ? Shall the thing formed say to him that formed it , Why hast thou made me thus ? Hath not the Potter power over the Clay of the same lump , &c. Besides , when you have thought your worst , to wit , that the effects of Reprobation must needs be consummate in the eternal perdition of the Creature ; yet again consider , What if God be willing to shew his Wrath , as well as Grace and Mercy ? And what if he , that he may so do , exclude some from having share in that Grace that would infallibly , against all resistance , bring us safe unto eternal Life ? What then ? Is he therefore the Author of your perishing , or his eternal Reprobation either ? Do you not know that he may refuse to Elect who he will , without abusing of them ? Also that he may deny to give them that Grace that would preserve them from sin , without being guilty of their Damnation ? May he not , to shew his wrath , suffer with much long-suffering all that are the Vessels of Wrath , by their own voluntary will , to fit themselves for wrath and for destruction ? Yea , might he not even in the act of Reprobation , conclude also to suffer them thus left , to fall from the state he left them in , that is , as they were considered upright ; and when fallen , to binde them fast in Chains of Darkness , unto the Judgement of the great day , but he must needs be charged foolishly ? You shall see in that day what a Harmony and what a Glory there will be found in all Gods Judgements in the overthrow of the Sinner ; also how clear the Lord will shew himself of having any working hand in that which causeth eternal ruine ; notwithstanding he hath reprobated such , doth suffer them to sin , and that too that he might shew his wrath on the vessels of his wrath ; the which I also after this next Chapter , shall further clear up to you . As the Lord knows how to deliver the godly out of temptation , without approving of their miscarriages ; so he also knoweth how to reserve the ungodly unto the day of Judgement to be punished , yet never to deserve the least of blame for his so reserving of them : though none herein can see his way , for he alone knows how to do it . Rom. 9.19 . 2 Pet. 2.9 . CHAP. V. Of the Unchangableness of Eternal Reprobation ? MAny Opinions have passed through the hearts of the Sons of men concerning Reprobation ; most of them endeavouring so to hold it forth , as therewith they might , if not heal their Conscience slightly , yet maintain their own Opinion , in their Judgement , of other things ; still wringing , now the Word this way , and anon again that , for their purpose : also framing within their Soul such an imagination of God and his acts in Eternity , as would suit with such Opinions , and so present all to the world . And the rather they have with greatest labour strained unweariedly at this above many other Truths , because of the grim and dreadful face it carrieth in most mens apprehensions . But none of these things , however they may please the Creature , can by any means in any measure , either cause God to undo , unsay , or undetermine what he hath concerning this decreed and established . First , Because they suit not with his nature , especially in these Foundation-acts : The Foundation of God standeth sure , even touching Reprobation , that the purpose of God according to Election might stand . I know ( saith Solomon ) that whatsoever the Lord doth , it abideth for ever ; nothing can be put unto it , nor anything taken from it , &c. Hath he said it , and shall he not do it ? Hath he spoken , and shall he not bring it to pass ? His Decrees are composed according to his eternal Wisdom , established upon his unchangable Will , governed by his Knowledge , Prudence , Power , Justice , and Mercy , and are brought to conclusion ( on his part ) in perfect holiness , through the abiding of his most blessed Truth and Faithfulness : He is a Rock , his way is perfect , for all his works are Judgement : A God of Truth , and without iniquity , just and right is he . 2 Tim. 2.18 , 19. Rom. 9.11 . Eccles. 3.14 . Numb . 23.19 . Deut. 32.4 . Secondly , This Decree is made sure by the number , measure , and bounds of Election ; for Election and Reprobation do inclose all reasonable Creatures ; that is , either the one or the other ; Election , those that are set apart for Glory ; and Reprobation , those left out of this Choice . Now as touching the Elect , they are by this Decree confined to that limited number of Persons that must amount to the compleat making up the fulness of the mystical Body of Christ ; yea so confined by this eternal purpose , that nothing can be diminished from or added thereunto : and hence it is that they are called his Body and Members in particular , the fulness of him that fills all in all , and the measure of the stature of the fulness of Christ ; which Body , considering him as the Head thereof , in conclusion maketh up one perfect man , and holy Temple for the Lord : these are called , Christs Substance , Inheritance and Lot ; and are said to be booked , marked , and sealed with Gods most excellent knowledge , approbation and liking . As Christ said to his Father , Thine eyes did see my Substance , yet being imperfect , and in thy Book are all my Members written , which in continuance were finished , when yet there was none of them . This being thus , I say , it is in the first place impossible that any of those Members should miscarry , for who shall lay any thing to the charge of Gods Elect ? and because they are as to number every way sufficient , being his Body , and so by their compleating to be made a perfect man : therefore all others are rejected , that the purpose of God according to Election might stand . Besides , it would not onely argue weakness in the Decree , but monstrousness in the Body , if after this , any appointed should miscarry , or any besides them be added to them . Ephes. 1.22 , 23. & 4.11 , 12 , 13. Psal. 16. 2 Tim. 2.18 , 19. Psal. 139.16 . Mat. 24.24 . Rom. 8.33 . Rom. 9.11 . Thirdly , Nay further , that all may see how punctual , exact , and to a tittle this Decree of Election is , God hath not onely as to number and quantity confined the persons , but also determined and measured , and that before the World , the number of the Gifts and Graces that are to be bestowed on these Members in general ; and also what Graces and Gifts to be bestowed on this or that Member in particular : He hath blessed us with all spiritual Blessings in Christ , according as he hath chosen us in him before the foundation of the World ; and bestoweth them in time upon us , according to the eternal purpose which he purposed in Christ Jesus our Lord. He hath given to the Eye , the Grace that belongeth to the Eye ; and to the hand that which he also hath appointed for it : And so to every other Member of the Body Elect , he doth deal out to them their determined measure of Grace and Gifts most fit for their Place and Office. Thus is the Decree established , both of the Saved , and also the Non-Elect . Ephes. 1.3 , 4. & 3.7 , 8 , 9 , 10 , 11. Rom. 12.3 . Ephes. 4.16 . Col. 2.19 . Ephes. 4.12 , 13. Fourthly , But again , Another thing that doth establish this Decree of Eternal Reprobation , Is the weakness that Sin in the Fall , and since , hath brought all Reprobates into : For though it be most true , that Sin is no Cause of eternal Reprobation ; yet seeing Sin hath seized on the Reprobate , it cannot be but thereby the Decree must needs be the faster fixed . If the King , for this or the other weighty Reason , doth decree not to give this or that man ( who yet did never offend him ) a place in his Privy Chamber ; if this man after this shall be infected with the Plague , this rather fastens then losens the Kings Decree . As the Angels that were left out of Gods Election , by reason of the sin they committed after , are so far off from being by that received into Gods Decree , that they are therefore bound for it in Chains of everlasting Darkness , to the Judgment of the Great Day . CHAP. VI. Whether to be Reprobated , be the same with being appointed before-hand unto eternal Condemnation ? If not , how do they differ ? Also whether Reprobation be the cause of Condemnation ? IT hath been the custom of ignorant men much to quarrel at eternal Reprobation , concluding ( for want of knowledge in the Mystery of Gods Will ) that if he reprobate any from Eternity , he had as good have said , I will make this man to damn him ; I will decree this man , without any consideration , to the everlasting Pains of Hell. When in very deed , for God to reprobate , and to appoint before-hand to eternal Condemnation , are two distinct things , properly relating to two distinct Attributes , arising from two distinct Causes . First , They are two distinct things : Reprobation , a simple leaving of the Creature out of the bounds of Gods Election ; but to appoint to Condemnation , is to bind them over to everlasting punishment . Now there is a great difference between my refusing to make of such a Tree a Pillar in my House , and of condemning it unto the fire to be burned . Secondly , As to the Attributes ; Reprobation respects Gods Soveraignty ; but to appoint to Condemnation , his Justice . Rom. 9.18 . Gen. 18.25 . Thirdly , As to the Causes ; Soveraignty being according to the Will of God , but Justice according to the Sin of Man. For God , though he be the onely Sovereign Lord , and that to the height of perfection ; yet he appointeth no man to the pains of everlasting fire , meerly from Soveraignty , but by the Rule of Justice : God damneth not the man because he is a man , but a Sinner ; and fore-appoints him to that place and state , by fore-seeing of him wicked . Rom. 1.18 , 19. Col. 3.6 . Again , As Reprobation is not the same with fore-appointing to eternal Condemnation ; so neither is it the Cause thereof . If it be the Cause , then it must either , 1. Leave him infirm . Or , 2. Infuse sin into him . Or , 3. Take from him something that otherwise would keep him upright . 4. Or both license Satan to tempt , and the Reprobate to close in with the temptation . But it doth none of these ; therefore it is not the Cause of the Condemnation of the Creature . That it is not the Cause of Sin , it is evident , 1. Because the Elect are as much involved therein , as those that are passed by . 2. It leaveth him not infirm ; for he is by an after-Act , to wit , of Creation , formed perfectly upright . 3. That Reprobation infuseth no sin , appeareth , because it is the Act of God. 4. That it taketh nothing ( that good is ) from him , is also manifest , it being onely a leaving of him . 5. And that it is not by this Act that Satan is permitted to tempt , or the Reprobate to sin , is manifest ; because as Christ was tempted , so the Elect fall as much into the temptation , at least many of them , as many of those that are Reprobate : Whereas if these things came by Reprobation , then the Reprobate would be onely concerned therein . All which will be further handled in these questions yet behind . Object . From what hath been said , there is concluded this at least , That God hath infallibly determined , and that before the World , the infallible damnation of some of his Creatures : for if God hath before the World bound some over to eternal punishment , and that as you say , for sin ; then this determination must either be fallible or infallible ; not fallible , for then your other position of the certainty of the number of Gods Elect , is shaken ; unless you hold that there may be a number that shall neither go to Heaven nor Hell. Well then , if God hath indeed determined , fore-determined , that some must infallibly perish ; doth not this his Determination lay a necessity on the Reprobate to sin , that he may be damned ; for , No sin , no damnation ; that is your own Argument . Answ. That God hath ordained † the damnation of some of his Creatures , it is evident ; but whether this his Determination be positive and absolute , there is the question : For the better understanding whereof , I shall open unto you the variety of Gods Determinations , and their nature , as also rise . The Determinations of God touching the destruction of the Creature , they are either ordinary or extraordinary : Those I count ordinary that were commonly pronounced by the Prophets and Apostles , &c. in their ordinary way of preaching , to the end men might be affected with the love of their own Salvation ; now these either bound or loosed but as the condition or qualification was answered by the Creature under Sentence ; and no otherwise . 1 Sam. 12.25 . Isa. 1.20 . Mat. 18.3 . Luk. 13.1 , 2 , 3. Rom. 2.8 , 9. Rom. 8.13 . Rom. 11.13 . 1 Cor. 6.9 . Again , Those extraordinary , though they respect the same conditions , yet they are not grounded immediately upon them , but upon the infallible fore-knowledge and fore-sight of God , and are thus distinguished : First the ordinary determination , it stands but at best upon a supposition that the Creature may continue in Sin , and admits of a possibility that it may not ; but the extraordinary stands upon an infallible fore-sight that the Creature will continue in sin ; wherefore this must needs be positive , and as infallible as God himself . Again , These two Determinations are also distinguished thus : The ordinary is applicable to the Elect as well as to the Reprobate , but the other to the Reprobate only : It is proper to say even to the Elect themselves , He that believeth shall be saved , and he that believeth not shall be damned ; but not to say to them , These are appointed to UTTER destruction , or that they shall UTTERLY perish in their own Corruptions ; or that for them is RESERVED the blackness of darkness FOR EVER . 1 King. 20.42 . 2 Pet. 2.12 . Jude 13. So then , though God by these determinations doth not lay some under irrecoverable condemnation , yet by one of them he doth ; as is further made out thus : 1. God most perfectly fore-seeth the final impenitency of those that so die , from the beginning to the end of the World. Prov. 15.11 . Psal. 139.2 . Isa. 46.10 . 2. Now from this infallible fore sight , it is most easie and rational to conclude , and that positively , the infallible overthrow of every such creature . Did I infallibly fore-see that this or that man would cut cut his heart in the morning , I might infallibly determine his death before night . Object . But still the Question is , Whether God by this his determination doth not lay a necessity on the Creature to sin ? For , No Sin , no Condemnation : This is true by your own Assertion . Answ. No , by no means : For , 1. Though it be true , that Sin must of absolute necessity go before the infallible condemnation and overthrow of the Sinner ; and that it must also be pre-considered by God ; yet it needs not lay a necessity upon him to sin : for let him but alone to do what he will , and the Determination cannot be more infallible then the Sin , which is the cause of its Execution . 2. As it needs not , so it doth not ; for this positive Determination is not grounded upon what God will effect , but on what the Creature will ; and that not thorow the instiga●ion of God , but the instigation of the Devil . What ? might not I , if I most undoubtedly foresaw that such a Tree in my Garden would onely cumber the ground ( notwithstanding reasonable means ) might not I , I say , from hence determine ( seven years before ) to cut it down , and burn it in the fire , but I must , by so determining , necessitate this Tree to be fruitless ? The case in hand is the very same . God therefore may most positively determine the infallible damnation of his Creature , and yet not at all necessitate the Creature to sin , that he might be damned . Object . But how is this similitude pertinent ? For God did not onely fore-see sin would be the destruction of the Creature , but let it come into the world , and so destroy the Creature . If you , as you fore-see the fruitlesness of your Tree , should withal see that which makes it so , and that too before it makes it so , and yet let the imp●diment come and make it so ; are not you now the cause of the unfruitfulness of that Tree which you have before condemned to the sue to be burned ? For God might have chose whether he would have let Adam sin , and so sin to have got into the world by him . Answ. Similitudes never answer every way ; if they be pertinent to that for which they are intended , 't is enough ; and to that it answereth well , being brought to prove no more but the natural consequence of a true and infallible fore-sight . And now as to what is objected further , As that God might have chose whether Sin should have come into the World by Adam , to the destruction of so many : To that I shall answer , 1. That Sin could not have come into the World without Gods permission , it is evident , both from the perfection of his fore-sight & power . 2. Therefore all the means , motives , and inducements thereunto , must also by him be not onely fore-seen , but permitted . 3. Yet so , that God will have the timing , proceeding , bounding and ordering thereof , at his dispose : Surely the wrath of man shall praise thee , and the remainder of wrath shalt thou restrain . 1 Kings 22.20 , 21 , 22. John 8.20 . Luk. 22.51 , 52. Psal. 76.10 . 4. Therefore it must needs come into the world , not without , but by the knowledge of God ; not in despite of him , but by his suffering of it . Object . But how then is he clear from having a hand in the death of him that perisheth ? Answ. Nothing is more sure then that God could have kept Sin out of the world , if it had been his will ; and this is also as true , that it never came into the world with his liking and compliance : And for this , you must consider that Sin came into the world by two steps : 1. By being offered . 2. By prevailing . Touching the first of these , God without the least injury to any Creature in Heaven or Earth , might not onely suffer it , but so far countenance the same : that is , so far forth as for trial onely : As it is said of Abraham ; God tempted Abraham to slay his onely Son , and led Christ by the Spirit into the Wilderness to be tempted of the Devil . This is done without any harm at all ; nay , it rather produceth good ; for it tends to discover Sincerity , to exercise Faith in , and Love to his Creator ; also to put him in mind of the continual need he hath of depending on his God for the continuation of help and strength , and to provoke to Prayers to God , when ever so engaged . Gen. 22.1 , 2. Mark 1.12 . Luke 4.1 Deut. 8.1 , 2 , 3. 1 Pet. 1.7 , 8. Heb. 5.7 . Matth. 26.41 . Object . But God did not onely admit that Sin should be offered for trial , and there to stay ; but did suffer it to prevail , and overcome the World. Answ. Well , this is granted : But yet consider , 1. God did neither suffer it , nor yet consent it should , but under this consideration ; If Adam , upright Adam , gave way thereto , by forsaking his Command , In the day thou eatest thereof , thou shalt surely die : Which Adam did , not because God did compel him or perswade him to it , but voluntarily of his own mind , contrary to his God's Command : So then , God by suffering sin to break into the World , did it rather in Judgement , as disliking Adam's Act , and as a punishment to man for listening to the Tempter ; and as a discovery of his anger at mans disobedience ; then to prove that he is guilty of the misery of his Creature . Gen. 2.17 . & 3.3 . 2. Consider also , that when God permitted Sin for trial , it was , when offered first , to them onely who were upright , and had sufficient strength to resist it . 3. They were by Gods Command to the contrary , driven to no strait to tempt them to encline to Satan : Of every Tree of the Garden thou mayst freely eat , saith God ; onely let this alone . 4. As touching the beauty and goodness that was in the Object unto which they were allured ; What was it ? Was it better then God ? Yea , was it better then the Tree of Life ? for from that they were not exempted till after they had sinned . Did not God know best what was best to do them good ? 5. Touching him that perswaded them to do this wicked Act ; Was his word more to be valued for truth , more to be ventured on for safety , or more to be honoured for the worthiness of him that spake , then was his that had forbad it ? The one being the Devil , with a Lie , and to kill them ; the other being God , with his Truth , and to preserve them safe . Quest. But was not Adam unexpectedly suprized ? Had he notice before-hand , and warning of the danger ? for God foresaw the business . Answ. Doubtless God was fair and faithful to his Creature in this thing also ; as clearly doth appear from these considerations : 1. The very Commandment that God gave him , fore-bespake him well to look about him ; and did indeed insinuate that he was likely to be tempted . 2. It is yet more evident , because God doth even tell him of the danger ; In the day thou eatest thereof , thou shalt surely die . 3. Nay God by speaking to him of the very Tree that was to be forborn , telling him also where it stood , that he might the better know it ; did in effect expresly say unto him , Adam , If thou be tempted , it will be about that Tree , and the fruit thereof ; wherefore if thou findest the Tempter there , then beware thy life . To conclude then : Though Sin did not come into the World without Gods sufferance , yet it did without his liking : God suffered also Cain to kill his Brother , and Ishmael to mock at Isaac , but he did not like the same . Gen. 4.9 , 10 , 11. Gal. 4.30 . Secondly , Therefore though God was first in concluding Sin should be offered to the World ; yet man was the first that consented to a being overcome thereby . Thirdly then , Though God did fore-determine that Sin should enter , yet it was not but with respect to certain terms and conditions , which yet was not to be enforced by vertue of the determination , but permitted to be compleated by the voluntary inclination of a perfect and upright man. And in that the determination was most perfectly infallible , it was thorow the foresight of the undoubted inclination of this good and Upright Person . Quest. But might not God have kept Adam from inclining , if he would ? Answ. What more certain ? But yet consider , 1. Adam being now an upright man , he was able to have kept himself , had he but looked to it as he should and might . 2. This being so , if God had here stept in , he had either added that which had been needless , and so had not obtained thankfulness ; or else had made the strength of Adam useless , yea his own workmanship in so creating him , superfluous ; or else by consequence imperfect . 3. If he had done so , he had taken Adam from his duty , which was to trust and believe his Maker ; he had also made void the end of the Commandment , which was to perswade to watchfulness , diligence , sobriety , and contentedness ; yea , and by so doing would not onely himself have tempted Adam to transgression , even to lay aside the exercise of that strength that God had already given him ; but should have become the Pattern , or the first Father to all loosness , idleness , and neglect of duty . Which would also not onely have been an ill example to Adam to continue to neglect so reasonable and wholsome Duties , but would have been to himself an Argument of defence to retort upon his God , when he had come at another time to reckon with him for his misdemeanors . Many other weighty Reasons might here be further added for Gods vindication in this particular , but at this time let these suffice . CHAP. VII . Whether any under eternal Reprobation have just cause to quarrel with God for not Electing of them ? THat the Answer to this Question may be to edification , recal again what I have before asserted ; to wit , That for a man to be left out of Gods Election , and to be made a Sinner , is two things ; and again , For a man to be not Elect , and to be condemned to Hell fire , is two things also : Now I say , if non-Election makes no man a Sinner , and if it appoints no man to Condemnation neither , then what ground hath any Reprobate to quarrel with God for not Electing of him ? Nay , further , Reprobation considereth him upright , leaveth him upright , and so turneth him into the World ; what wrong doth God do him , though he hath not elected him ? What reason hath he that is left in this case to quarrel against his Maker ? If thou say , Because God hath not chosen them , as well as chosen others : I answer , Nay but O man ; who art thou that repliest against God ? Shall the thing formed say to him that formed it , Why hast thou made me thus ? Behold , as the Clay is in the hand of the Potter , so are ye in my hand , O House of Israel , saith the Lord God. So then , if I should say no more but that God is the onely Lord and Creator , and that by his Soveraignty he hath power to dispose of them according to his pleasure , either to chuse or to refuse , according to the counsel of his own Will , who could object against him and be guiltless ? He giveth no account of any of his ways , and what his Soul desireth , that doth he . Rom. 9.20 , 21. Jer. 18.6 . Job 23.13 . & 33.13 . Again , God is wiser then man , and therefore can shew a reason for what he acts and does , both when and where at present thou seest none : Shall God the onely wise , be arraigned at the Bar of thy blind Reason , and there be judged and condemned for his Acts done in Eternity ? Who hath directed the Spirit of the Lord , or who hath been his Counsellour ? Do you not know that he is far more above us , then we are above our Horse or Mule that is without understanding ? Great things doth he , that we cannot comprehend ; great things and unsearchable , and marvellous things without number . Rom. 11.34 , 35. Job 5.9 . & 37.5 . But I say , Should we take it well if our Beast should call us to account for this and the other righteous Act , and judge us unrighteous , and our Acts ridiculous , and all because it sees no reason for our so doing ? Why we are as Beasts before God , Psal. 73.22 . But again , To come yet more close to the point : The Reprobate quarrels with God , because he hath not elected him ; well , but is not God the Master of his own Love ? And is not his Will the only Rule of his Mercy ? And may he not , without he give offence to thee , lay hold by electing Love and Mercy on whom himself pleaseth ? Must thy Reason , nay , thy Lust , be the Ruler , Orderer , and Disposer of his Grace ? May I not do what I will with mine own , saith he ? Is thine eye evil , because mine is good ? Matth. 20.15 . Further , What harm doth God to any Reprobate , by not Electing of him ? He was , as hath been said , considered Upright , so formed in the Act of Creation , and so turned into the World : Indeed he was not Elected , but hath that taken any thing from him ? No verily , but leaveth him in good condition : There is good , and better , and best of all ; he that is in a good estate ( though others through free Grace are in a far better ) hath not any cause to murmur either with him that gave him such a place , or at him that is placed above him . In a word , Reprobation maketh no man personally a Sinner , neither doth Election make any man personally Righteous : It is the consenting to sin that makes a man a Sinner , and the imputation of Grace and Righteousness that makes gospelly and personally Just and Holy. But again , Seeing it is Gods Act to leave some out of the bounds of his Election , it must needs be [ therefore ] positively good : Is that then which is good in it self , made sin unto thee ? God forbid : God doth not evil by leaving this or that man out of his Electing Grace , though he chuse others to Eternal Life , through Jesus Christ our Lord. Wherefore there is not a Reprobate that hath any Cause , and therefore no just Cause , to quarrel with his Maker , for not electing of him . And that , besides what hath been spoken , if you consider , 1. For God to Elect , is an Act of Soveraign Grace ; but to pass by , or to refuse so to do , is an Act of Soveraign Power , not of Injustice . 2. God might therefore have chose whether he would have Elected any , or so many or few ; and also which and where he would . 3. Seeing then that all things are at his dispose , he may fasten Electing Mercy where he pleaseth ; and other Mercy , if he will , to whom and when he will. 4. Seeing also that the least of Mercies are not deserved by the best of Sinners ; men , instead of quarreling against the God of Grace , because they have not what they list , should acknowledge they are unworthy of their breath ; and also should confess that God may give Mercy where he pleaseth , and that too , both which or what , as also to whom and when he will ; and yet be good , and just , and very gracious still : Nay , Job saith , He taketh away , who can hinder him ? Or who will say unto him , What doest thou ? Job 9.12 . The Will of God is the Rule of all Righteousness , neither knoweth he any other way by which he governeth and ordereth any of his Actions . Whatsoever God doth , it is good because he doth it ; whether it be to give Grace , or to detain it ; whether in chusing or refusing . The consideration of this , made the holy men of old ascribe Righteousness to their Maker , even then when yet they could not see the reason of his Actions : They would rather stand amazed , and wonder at the heights and depths of his unsearchable Judgements , then quarrel at the strange and most obscure of them . Job 34.10 , 11 , 12. & 30.3 . Jer. 12.1 . Job 37.23 . Rom. 11.33 . God did not intend that all that ever he would do , should be known to every man , no nor yet to the Wise and Prudent : It is as much a duty sometimes to stay our selves and wonder , and to confess our ignorance in many things of God , as 't is to do other things that are duty without dispute . So then , let poor Dust and Ashes forbear to condemn the Lord , because he goeth beyond them ; and also they should beware they speak not wickedly for him , though it be , as they think , to justifie his Actions . The Lord is righteous in all his Ways , and holy in all his Works . Mat. 11.25 . 1 Cor. 2.8 . Job 13.6 , 7 , 8. Psal. 145.17 . CHAP. VIII . Whether eternal Reprobation in its self , or in its Doctrine , be in very deed an hindrance to any man in seeking the salvation of his Soul ? IN my Discourse upon this Question , I must intreat the Reader to mind well what is premised in the beginning of the former Chapter , which is , That Reprobation makes no man a Sinner , appoints no man to Condemnation , but leaveth him upright after all . So then , though God doth leave the most of men without the bounds of his Election , his so doing is neither in it self , nor yet its Doctrine ( in very deed ) an hindrance to any man in seeking the salvation of his Soul. I. It hindreth not in its self , as is clear by the ensuing Considerations : 1. That which hindereth him , is the weakness that came upon him by reason of Sin : Now God onely made the Man , but mans listening to Satan made him a Sinner ; which is the Cause of all his weakness : This therefore is it that hindereth him , and that also dis-inableth him in seeking the salvation of his Soul. Let no men say when he is tempted , I am tempted of God ; for God cannot be tempted of evil , neither tempteth he any man. God made man upright , but he hath sought out many inventions . Ezek. 16.30 . Jam. 1.10 . Eccles. 7.29 . Hos. 13.9 . & 14.1 . Gen. 3.8 , 9 , 10 , 11. 2. It hindereth not in it self , for it taketh not any thing from a man that would help him , might it continue with him ; it takes not away the least part of his Strength , Wisdom , Courage , Innocency , or Will to good ; all these were lost by the fall , in that day when he died the death . Nay , Reprobation under some consideration did rather establish all these upon the Reprobate ; for as it decrees him left , so left upright : Wherefore mans hindrance cometh on him from other means , even by the Fall , † and not by the simple Act of Eternal Reprobation . 3. As Reprobation hindereth not either of these two ways , so neither is it from this simple Act that Satan is permitted either to tempt them , that they might be tried , or that they might be over-thrown . 1. It is not by this Act that Satan is permitted to tempt them that they might be tried ; because then the Son of God himself must be reached by this Reprobation ; he being tempted by the Devil as much , if not more then any : Yea , and then must every one of the Elect be under Eternal Reprobation ; for they also , and that after their Conversion , are greatly assaulted by him : Many are the troubles of the Righteous , &c. Mat. 4.1 , 2. Mark 1.12 . Heb. 2.17 . & 4.15 . 2. Neither is it from the Act of Reprobation that sin hath entred the World , no more then from Election ; because those under the Power of Election did not onely fall at first , but do still generally as fouly , before Conversion , as the Reprobate himself . Whereas , if either the Temptation , or the Fall , were by vertue of Reprobation , then the Reprobates , and they onely , should have been tempted , and have fallen . The Temptation then , and the Fall , doth come from other means , and so the hindrance of the Reprobate , than from Eternal Reprobation . For the Temptation , the Fall and Hindrance being universal , but the Act of Reprobation particular , the hindrance must needs come from such a Cause as taketh hold on all men , which indeed is the Fall ; the Cause of which , was neither Election nor Reprobation , but mans voluntary listening to the Tempter . Rom. 3.9 . 3. It is yet far more evident that Reprobation hindreth no man from seeking the Salvation of his Soul ; because notwithstanding all that Reprobation doth , yet God giveth to divers of the Reprobates great incouragements thereto ; to wit , the Tenders of the Gospel in general , not excluding any ; great Light also to understand it , with many a sweet taste of the good Word of God , and the Powers of the World to come ; he maketh them sometimes also to be partakers of the holy Ghost , and admitteth many of them into fellowship with his Elect ; yea , some of them to be Rulers , Teachers and Governours in his House : All which without doubt both are and ought to be great incouragements even to the Reprobates themselves , to seek the Salvation of their Souls . Mat. 11.28 . Rev. 22.17 . Heb. 6.4 , 5. Mat. 25.1 , 2. Act. 1.16 , 17. II. As it hindreth not in its self , so it hindreth not by its Doctrine : For , All that this Doctrine saith , is , That some are left out of Gods Election , as considered upright . Now this Doctrine cannot hinder any man : for , 1. No man still stands upright . 2. Though it saith some are left , yet it points at no man , it nameth no man , it binds all faces in secret : So then , if it hinder , it hindreth all , even the Elect as well as Reprobate ; for the Reprobate hath as much ground to judge himself Elect , as the very Elect himself hath , before he be converted , being both alike in a state of Nature and Unbelief , and both alike visibly liable to the Curse , for the breach of the Commandment . Again , As they are equals here , so also have they ground alike to close in with Christ , and live ; even the open , free , and full Invitation of the Gospel , and Promise of Life and Salvation , by the Faith of Jesus Christ. Ephes. 2.1 , 2. Rom. 3.9 . Joh. 3.16 . 2 Cor. 5.19 , 20 , 21 , 22 , Rev. 21.6 . & 22.17 . 3. It is evident also by experience , that this Doctrine doth not ( in deed ) neither can it hinder any ( this Doctrine I mean , when both rightly stated , and rightly used : ) Because many who have been greatly afflicted about this matter , have yet at last had Comfort ; which Comfort , when they have received it , hath been to them as an argument that the thing they feared before , was not because of Reprobation rightly stated ; but its Doctrine much abused , was the Cause of their Affliction . And had they had the same Light at first , they received afterwards , their troubles then would soon have fled , as also now they do . Wherefore discouragement comes from want of Light , because they are not skilful in the Word of Righteousness : for had the discouragement at first been true , ( which yet it could not be , unless the person knew by name himself under eternal Reprobation , which is indeed impossible ) then his Light would have pinched him harder ; Light would rather have fastened this his fear , then at all have rid him of it . Heb. 5.12 , 13 , 14. Indeed the Scripture saith , the Word is to some the savour of Death unto Death , when to others the savour of Life unto Life : But mark , it is not this Doctrine in particular , if so much as some other , that doth destroy the Reprobate : It was Respit at which Pharaoh hardened his heart , and the Grace of God that the Reprobates of old did turn into Lasciviousness : Yea , Christ the Saviour of the World , is a stumbling-Block unto some , and a Rock of Offence unto others . But yet again , Consider that neither He , nor any of Gods Doctrines , are so simply , and in their own true natural force and drift : for They beget no unbelief , They provoke to no wantonness , neither do They in the least in courage to impenitency ; all this comes from that Ignorance and Wickedness that came by the Fall : Wherefore it is by reason of That also , that they stumble , and fall , and grow weak , and are discouraged , and split themselves , either at the Doctrine of Reprobation , or at any other Truth of God. Exod. 8.15 . Jude 4. 1 Pet. 2. Lastly , To conclude as I began , There is no man while in this World , that doth certainly know that he is left out of the Electing Love of the great God ; neither hath he any word in the whole Bible , to perswade him so to conclude and believe ; for the Scriptures hold forth Salvation to the greatest of Sinners : Wherefore though the Act of Reprobation were far more harsh , and its Doctrine also more sharp and severe , yet it cannot properly be said to hinder any . It is a foolish thing in any to be troubled with those things which they have no ground to believe concerns themselves ; especially when the latitude of their discouragement is touching their own persons onely . The secret things belong unto the Lord our God. Indeed every one of the Words of God ought to put us upon examination , and into a serious inquiry of our present state and condition , and how we now do stand for Eternity ; to wit , whether we are ready to meet the Lord , or how it is with us : Yet when search is fully made , and the worst come unto the worst , the party can find himself no more then the chief of Sinners , not excluded from the Grace of God tendred in the Gospel ; not from an Invitation , nay a Promise , to be imbraced and blest , if he comes to Jesus Christ. Wherefore he hath no ground to be discouraged by the Doctrine of Reprobation . 1 Tim. 15. Act. 19.19 . 2 Chron. 33. Deut. 29.29 . Joh. 7.37 . & 6.37 . Mark 2.17 . CHAP. IX . Whether God would indeed and in truth , that the Gospel , with the Grace thereof , should be tendred to those that yet he hath bound up under eternal Reprobation ? TO this Question I shall Answer , First , In the Language of our Lord , Go preach the Gospel unto every Creature : and again , Look unto me , all ye Ends of the Earth , and be ye saved : And whosoever will , let him take the Water of Life freely . And the reason is , because Christ died for all , tasted death for every man ; is the Saviour of the World , and the Propitiation for the sins of the whole World. Mark. 16.15 . Isa. 45.22 . Rev. 22.17 . Hebr. 2.9 . 2 Cor. 5.15 . 1 John 4.14 . & 2.1 , 2 , 3. Secondly , I gather it from those several censures that even every one goeth under , that doth not receive Christ , when offered in the general Tenders of the Gospel ; He that believeth not , shall be damned ; He that believeth not , makes God a Lyar , because he believeth not the Record that God hath given of his Son : and , Wo unto thee Capernaum , wo unto thee Coraxin , wo unto thee Bethsaida ; with many other sayings : All which words , with many other of the same nature , carry in them a very great argument to this very purpose : For if those that perish in the days of the Gospel , shall have , at least , their damnation heightened , because they have neglected and refused to receive the Gospel , it must needs be that the Gospel was with all faithfulness to be tendred unto them ; the which it could not be , unless the death of Christ did extend it self unto them : for the offer of the Gospel cannot , with Gods allowance , be offered any further then the death of Jesus Christ doth go ; because if that be taken away , there is indeed no Gospel , nor Grace to be extended . Besides , if by every Creature , and the like , should be meant onely the Elect , then are all the perswasions of the Gospel to no effect at all : for still the Unconverted , who are here condemned for refusing of it , they return it as fast again : I do not know I am Elect , and therefore dare not come to Jesus Christ ; for if the Death of Jesus Christ , and so the general Tender of the Gospel , concern the Elect alone ; I , not knowing my self to be one of that number , am at a mighty plunge ; nor know I whether is the greater sin , to Believe , or to Despair : for I say again , If Christ died onely for the Elect , &c. then , I not knowing my self to be one of that number , dare not believe the Gospel , that holds forth his Blood to save me ; nay , I think with safety may not , until I first do know I am Elect of God , and appointed thereunto . Joh. 3.16 . Mark 16.16 . 1 Joh. 5.8 , 9 , 10. Matth. 11.21 , 22. Heb. 2.3 . Thirdly , God the Father , and Jesus Christ his Son , would have all men whatever , invited by the Gospel to lay hold of Life by Christ , whether Elect or Reprobate : for though it be true , that there is such a thing as Election and Reprobation , yet God by the Tenders of the Gospel in the Ministry of his Word , looks upon men under another Consideration , to wit , as Sinners ; and as Sinners invites them to believe , lay hold of , and embrace the same . He saith not to his Ministers , Go preach to the Elect , because they are Elect ; and shut out others , because they are not so : But , Go preach the Gospel to Sinners as Sinners ; and as they are such , Go bid them come to me and live . And it must needs be so , otherwise the Preacher could neither speak in faith , nor the People hear in faith : first , the Preacher could not speak in faith , because he knoweth not the Elect from the Reprobate ; nor they again hear in faith , because , as unconverted , they would be always ignorant of that also : So then , the Minister neither knowing whom he should offer Life unto , nor yet the People which of them are to receive it ; how could the Word now be preached in faith with power ? And how could the People believe and embrace it ? But now the Preacher offering mercy in the Gospel to Sinners , as they are Sinners , here is way made for the Word to be spoke in faith , because his Hearers are Sinners ; yea , and incouragement also for the People to receive and close therewith , they understanding they are Sinners : Christ Jesus came into the World to save Sinners . Luk. 24.46 , 47. Fourthly , The Gospel must be preached to Sinners as they are Sinners , without distinction of Elector Reprobate ; because neither the one not yet the other ( as considered under these simple Acts ) are fit subjects to embrace the Gospel : for neither the one Act , nor yet the other , doth make either of them Sinners ; but the Gospel is to be tender'd to men as they are Sinners , and personally under the curse of God for sin : Wherefore to profer Grace to the Elect because they are Elect , it is to profer Grace and Mercy to them , as not considering them as Sinners . And , I say , to deny it to the Reprobate , because he is not Elected , it is not only a denyal of Grace to them that have no need thereof , but also before occasion is given on their part , for such a Dispensation . And I say again , therefore , to offer Christ and Grace to man Elect , as simply so considered , this administers to him no comfort at all , he being here no Sinner ; and so engageth not the heart at all to Jesus Christ ; for that comes in , and is effected on them as they are Sinners . Yea , to deny the Gospel also to the Reprobate , because he is not Elect , it will not trouble him at all ; for saith he , So I am not a Sinner , and so do not need a Saviour . But now , because the Elect have no need of Grace in Christ by the Gospel , but as they are Sinners , nor the Reprobates cause to refuse it as they are Sinners ; therefore Christ by the Word of the Gospel , is to be profered to both , without considering Elect or Reprobate , even as they are Sinners . The whole have no need of the Physitian , but those that are sick . I came not to call the Righteous , but Sinners to Repentance . 2 Cor. 5.14 , 15. Luk. 7.46 , 47. Mark 2.17 . Thus you see the Gospel is to be tendred to all in general , as well to the Reprobate as to the Elect , to Sinners as Sinners ; and so are they to receive it , and to close with the Tenders thereof . CHAP. X. Seeing then that the Grace of God in the Gospel , is by that to be profered to Sinners , as Sinners ; as well to the Reprobate as the Elect ; Is it possible for those who indeed are not Elect , to receive it , and be saved ? TO this Question I shall answer several things : But first I shall shew you what that Grace is , that is tendred in the Gospel ; and secondly , what it is to receive it and be saved . First then , The Grace that is offered to Sinners as Sinners , without respect to this or that Person , it is a sufficiency of Righteousness , pardoning Grace , and Life , laid up in the Person of Christ , held forth in the Exhortation and Word of the Gospel , and promised to be theirs that receive it ; yea , I say , in so universal a Tender , that not one is by it excluded or checked in the least , but rather incouraged , if he hath the least desire to Life ; yea , it is held forth to beget both Desires and Longings after the Life thus laid up in Christ , and held forth by the Gospel . Joh. 1.16 . Col. 1.19 . 1 John 5.11 , 12. Act. 13.38 , 39. Col. 1.23 . Rom. 10.12 , 13 , 14 , & 16.25 , 26. Secondly , To receive this Grace thus tender'd by the Gospel , it is , 1. To believe it is true . 2. To receive it heartily and unfeignedly through Faith. And 3. To let it have its natural sway , course and authority in the Soul , and that in that measure , as to bring forth the fruits of good living in Heart , Word , and Life , both before God and Man. Now then to the Question : Is it possible that this Tender , thus offered to the Reprobate , should by him be thus received and embraced , and he live thereby ? To which I answer in the Negative , Nor yet for the Elect themselves , I mean as considered dead in trespasses and sins , which is the state of all men , Elect as well as Reprobate . So then , though there be a sufficiencie of Life and Righteousness laid up in Christ for all men , and this tender'd by the Gospel to them without exception ; yet sin coming in between the Soul and the Tender of this Grace , it hath in truth disabled all men , and so , notwithstanding this Tender , they continue to be dead . For the Gospel , I say , coming in word onely , saveth no man , because of mans impediment ; wherefore those that indeed are saved by this Gospel , the Word comes not to them in word onely , but also in power , and in the holy Ghost , is mixed with Faith , even with the Faith of the operation of God , by whose exceeding great and mighty Power , they are raised from this death of sin , and inabled to embrace the Gospel . Doubtless , all men being dead in trespasses and sins , and so captivated under the power of the Devil , the Curse of the Law , and shut up in unbelief ; it must be the Power of God , yea the exceeding greatness of that Power , that raiseth the Soul from this condition , to receive the holy Gospel . Ephes. 2.1 , 2 , 3. 1 Thess. 1.5 , 6. Col. 2.12 . Heb. 4.1 , 2. Ephes. 1.18 , 19 , &c. For man by nature ( consider him at best ) can see no more , nor do no more then what the Principles of Nature understands and helps to do ; which Nature being below the discerning of things truly , spiritually , and savingly good , it must needs fall short of receiving , loving and delighting in them . The natural man receiveth not the things of the Spirit of God , for they are foolishness unto him ; neither can he know them , because they are spiritually discerned . Now I say , If the natural man at best ( for the Elect before Conversion are no more , if quite so much ) cannot do this , how shall they attain thereto , being now not onely corrupted and infected , but depraved , bewitched and dead ; swallowed up of unbelief , ignorance , confusion , hardness of heart , hatred of God , and the like ? When a Thorn by nature beareth Grapes , and a Thistle beareth Figs , then may this thing be . To lay hold of and receive the Gospel by a true and saving Faith , it is an Act of the Soul as made a New Creature , which is the workmanship of God : Now he that hath wrought us for the self-same thing , is God. For a corrupt Tree cannot bring forth good fruit . Can the Ethiopian change his skin ? 1 Cor. 2.11 , 14. Mat. 7.16 , 17 , 18. Luk. 6.43 , 44 , 45. Jer. 13.23 . But yet the Cause of this impossibility , 1. Lieth not in Reprobation , the Elect themselves being as much unable to receive it as the other . 2. Neither is it because the Reprobate is excluded in the Tender , for that is universal . 3. Neither is it because there wanteth Arguments in the Tenders of the Gospel , for there is not onely plenty , but such as be perswasive , clear , and full of Rationality . 4. Neither is it because these Creatures have no need thereof , for they have broke the Law. 5. Wherefore it is , because indeed they are by sin dead , captivated , mad , self-opposers , blind , alienated in their minds , and haters of the Lord. Behold the Ruines that Sin hath made ! Wherefore whoever receiveth the Grace that is tender'd in the Gospel , they must be quickned by the Power of God , their Eyes must be opened , their Understandings illuminated , their Ears unstopped , their Hearts circumcised , their Wills also rectified , and the Son of God revealed in them . Yet as I said , Not because there wanteth Argument in these Tenders , but because men are dead , and blind , and cannot hear the Word . Why do you not understand my speech ? saith Christ : Even because you cannot hear my word . Act. 9.15 . & 26.9 , 10. Psal. 110.3 . Gal. 1.15 . Mat. 11.27 . John 8.43 . For otherwise , as I said but now , There is , 1. Rationality enough in the Tenders of the Gospel . 2. Perswasions of weight enough to provoke to Faith. And , 3. Arguments enough to perswade to continue therein . First , Is it not reasonable that man should believe God in the profer of the Gospel , and Life by it ? Secondly , Is there not reason , I say , both from the Truth and Faithfulness of God , from the sufficiency of the Merits of Christ , as also from the freeness and fulness of the Promise ? What unreasonable thing doth the Gospel bid thee credit ? Or what falshood doth it command thee to receive for truth ? Indeed in many points the Gospel is above Reason , but yet in never a one against it ; especially in those things wherein it beginneth with the Sinner , in order to Eternal Life . Again , Touching its Perswasions to provoke to Faith : First , With how many Signs and Wonders , Miracles and mighty Deeds , hath it been once and again confirmed , and that to this very end ? Heb. 1.1 , 2 , 3. 1 Cor. 14.22 . Heb. 6.18 . Act. 13.32 . Secondly , With how many Oaths , Declarations , Attestations , and Proclamations , is it avouched , confirmed and established ? Thirdly , And why should not credence be given to that Gospel that is confirmed by Blood , the Blood of the Son of God himself ? Yea , that Gospel that did never yet fail any that in truth have cast themselves upon it , since the foundation of the World. Jer. 3.12 . Gal. 3.15 . Heb. 9.16 , 17 , 18. & 12.1 , 2 , 3. Again , As there is Rationality enough , and Perswasions sufficient , so there is also Argument most prevalent to perswade to continue therein , and that too heartily , cheerfully , and unfeignedly unto the end : Did not , as I have said , blindness , madness , deadness , and wilful Rebellion , carry them away in the vanity of their mindes , and overcome them . Ephes. 4.17 , 18 , 19. For , First , if they could but consider how they have sinned , how they have provoked God , &c. if they could but consider what a dismal state the state of the damned is , and also that in a moment their condition is like to be the same , would they not cleave to the Gospel , and live ? Secondly , The enjoyment of God , and Christ , and Saints , and Angels , being the sweetest ; the pleasures of Heaven the most comfortable ; and to live always in the height of Light , Life , Joy , Gladness imaginable , one would think were enough to perswade the very Damned now in Hell. There is no man then perisheth for want of sufficient Reason in the Tenders of the Gospel , nor any for want of Perswasions to Faith ; nor yet because there wanteth Arguments to provoke to continue therein . But the Truth is , the Gospel in this hath to do with unreasonable Creatures ; with such as will not believe it , and that because it is Truth : And because I tell you the Truth , saith Christ , ( therefore ) you believe me not , John 8.45 . Quest. Well , but if this in truth be thus , how then comes it to pass that some ●eceive it and live for ever ? for you have said before , That the Elect are as dead as the Reprobate , and full as unable as they ( as men ) to close with these Tenders , and live . Answ. Doubtless this is true , and were the Elect left to themselves , they , thorow the wickedness of their heart , would perish as do others . Neither could all the reasonable perswasive prevalent Arguments of the Gospel of God in Christ , prevail to make any receive it , and live . Wherefore here you must consider , that as there is Mercy proclaimed in the general Tenders of the Gospel ; so there is also the Grace of Election ; which Grace kindly over-ruleth and winneth the Spirit of the Chosen , working in them that unfeigned closing therewith , that makes it effectual to their undoubted Salvation ; which indeed is the cause that not onely in other Ages , but also to this day , there is a Remnant that receive this Grace ; they being appointed , I say , thereto , before the world began ; preserved in time from that which would undo them , and inabled to embrace the glorious Gospel of Grace , and Peace , and Life . 1 King. 19.18 . Rom. 11.5 , 2 Thess. 5.9 . Now there is a great difference between the Grace of Election , and of the Grace that is wrapped up in the general Tenders of the Gospel ; a difference , I say , and that both as to its timing , latituding , and working . 1. Touching its timing ; it is before , yea long before , there was either Tender of the Grace wrapped up in the Gospel to any , or any need of such a Tender . Ephes. 1.4 , 5. 2. They also differ in latitude ; the Tenders of Grace in the Gospel are common and universal to all , but the extention of that of Election special and peculiar to some . There is a Remnant according to the Election of Grace , Rom. 11.5 . 3. Touching the working of the Grace of Election ; it differs much in some things from the working of the Grace that is offered in the general Tenders of the Gospel . As is manifest in these particulars : 1. The Grace that is offered in the general Tenders of the Gospel , calleth for Faith to lay hold upon , & accept thereof ; but the special Grace of Election , worketh that Faith which doth lay hold thereof . Act. 16.31 . & 13.48 . Phil. 1.29 . 2 Thess. 1.11 . 2. The Grace that is offered in the general Tenders of the Gospel , calleth for Faith as a condition in us , without which there is no Life ; but the special Grace of Election worketh Faith in us without any such Condition . Mark 16.15 , 16. Rom. 11.5 , 6. 3. The Grace that is offer'd in the general Tenders of the Gospel , promiseth Happiness upon the condition of persevering in the Faith only ; but the special Grace of Election causeth this Perseverance . Col. 1.23 . Ephes. 2.10 . Rom. 11.7 . 1 Pet. 1.5 , 6 , 7. 4. The Grace offered in the general Tenders of the Gospel , when it sparkleth most , leaveth the greatest part of men behind it ; but the special Grace of Election , when it shineth least , doth infallibly bring every Soul therein concerned to everlasting Life . Rom. 10.16 . & 8.33 , 34 , 35. 5. A man may overcome and put out all the Light and Life that is begotten in him by the general Tenders of the Gospel ; but none shall overcome , or make void , or frustrate the Grace of Election . Jude 4. 2 Pet. 2.20 , 21 , 22. Mat. 24.24 . Rom. 11.1 , 2 , 3 : &c. 6. The general Tenders of the Gospel , considered without a concurrance of the Grace of Election , helps not the Elect himself , when sadly fallen . Wherefore when I say , The Grace that is offered in the general Tenders of the Gospel , I mean that Grace when offer'd , as not being accompanied with a special operation of Gods eternal Love , by way of conjunction therewith . Otherwise the Grace that is tender'd in the general offers of the Gospel , is that which saveth the Sinner now , and that brings him to everlasting Life ; that is , when conjoyned with that Grace that blesseth and maketh this general Tender effectually efficacious . The Grace of Election worketh not without , but by these Tenders generally ; neither doth the Grace thus tender'd , effectually work , but by and with the Grace of Election : As many as were ordained to eternal Life , believed : The Word being then effectual to Life , when the hand of the Lord is effectually therewith to that end . They spake ( saith the Text ) unto the Grecians , preaching the Lord Jesus ; and the hand of the Lord was with them , and a great number believed , and turned unto the Lord. Acts 13.48 . Mark 16.20 . Act. 11.21 . We must always put difference between the Word of the Gospel , and the Power that manageth that Word ; we must put difference between the common and more special operations of that Power also ; even as there is evidently a difference to be put between those words of Christ that were effectual to do what was said , and of those words of his which were but words onely , or at least not [ so ] accompanied with Power . As for instance ; That same Jesus that said to the Leper , Say nothing to any man , said also to Lazarus , Come forth ; yet the one obeyed , the other did not ; though he that obeyed was least in a capacity to do it , he being now dead , and stunk in his Grave . Indeed unbelief hath hindred Christ much , yet not when he putteth forth himself as Almighty , but when he doth suffer himself by them to be abused who are to be dealt with by ordinary means : Otherwise legions of Devils , with ten thousand impediments , must fall down before him , and give way unto him . There is a speaking , and a [ so ] speaking : They [ so ] spake , that a great multitude , both of the Jews , and also of the Greeks , believed . Even as I have hinted already , there is a difference between the coming of the Word when it is in Power , and when it is in Word onely . So then , the blessed Grace of Election chuseth this man to good , not because he is good ; it chuseth him to believe , not because he doth believe : it chuseth him to persevere , not because he doth so ; it fore-ordains that this man shall be created in Christ Jesus unto good works , not if a man will create himself thereto . Acts 14.1 . 1 Thess. 1.5 , 6 , 7. Ephes. 1.4 , 5. 1 Pet. 1.2 . Ephes. 2.10 . What shall we say then ? Is the fault in God , if any perish ? Doubtless no ; nor yet in his Act of eternal Reprobation neither : It is Grace that saveth the Elect , but Sin that damns the Rest : It is super-abundant Grace that causeth the Elect to close with the Tenders of Life , and live ; and it is the aboundings of Sin that holds off the Reprobate from the rational necessary and absolute Tenders of Grace . To conclude then ; The Gospel calleth for Credence as a Condition , and that both from the Elect and Reprobate ; but because none of them both , as dead in sin , will close therewith , and live ; therefore Grace , by vertue of Electing Love , puts forth it self to work and do for some beyond Reason ; and Justice cuts off others , for slighting so good , so gracious , and necessary a means of Salvation , so full both of Kindness , Mercy and Reason . CHAP. XI . Seeing it is not possible that the Reprobate should receive this Grace and live , and also seeing this is infallibly fore-seen of God ; and again , seeing God hath fore-determined to suffer it so to be ; Why doth he yet will and command that the Gospel , and so Grace in the general Tenders thereof , should be profered unto them ? WHy then is the Gospel offered them ? Well , That there is such a thing as eternal Reprobation , I have shewed you ; also what this eternal Reprobation is , I have opened unto you : And shall now shew you also , That though these Reprobates will infallibly perish , which God not only foresaw , but fore-determined to suffer them most assuredly so to do ; yet there is reason , great reason , why the Gospel , and so the Grace of God thereby , should be tendred , and that in general terms , to them as well as others . But before I come to lay the Reasons before you , I must mind you afresh of these particulars : 1. That eternal Reprobation makes no man a Sinner . 2. That the fore-knowledge of God that the Reprobate would perish , makes no man a sinner . 3. That Gods infallible determining upon the damnation of him that perisheth , makes no man a sinner . 4. Gods patience and long-suffering , and forbearance , until the Reprobate fits himself for eternal destruction , makes no man a sinner . So then , God may reprobate , may suffer the Reprobate to sin , may fore-determine his infallible damnation , through the pre-consideration of him in sin , and may also forbear to work that effectual work in his Soul that would infallibly bring him out of this condition , and yet neither be the Author , Contriver , nor means of mans sin and misery . Again , God may infallibly foresee that this Reprobate , when he hath sinned , will be an unreasonable opposer of his own salvation ; and may also determine to suffer him to sin , & be thus unreasonable to the end , yet be gracious , yea very gracious , if he offer him Life , and that onely upon reasonable terms , which yet he denieth to close with . Isa. 1.18 . & 55.12 . The Reasons are , 1. Because not God , but sin , hath made him unreasonable ; without which , reasonable terms had done his work for him : for reasonable terms are the most equal and righteous terms that can be propounded between parties at difference ; yea the terms that most suiteth and agreeth with a reasonable Creature , such as Man. Nay , reasonable terms are , for terms , the most apt to work with that man whose Reason is brought into and held captive by very sence it self . Ezek. 18. & 33. 2. God goeth yet further , he addeth Promises of Mercy , as those that are inseparable to the terms he offereth , even to pour forth his Spirit unto them ; Turn at my Reproof , and behold I will pour forth of my Spirit unto you , and incline your ear ; come unto me , hear and your soul shall live . Prov. 1.21 , 22 , 23 , 24 , 25 , 26 , 27. Now then to the Question it self , to wit , That seeing it is impossible the Reprobate should be saved ; seeing also this is infallibly foreseen of God , and seeing also that God hath before-hand determined to suffer it so to be ; yet I shall shew you it is requisite , yea very requisite , that he should both will and command that the Gospel , and so Grace in the general Tenders thereof , should be profered unto them . The First REASON . And that first , To shew that this Reprobation doth not in its self make any man absolutely uncapable of salvation : for if God had intended that by the Act of Reprobation , the persons therein concerned should also by that only Act have been made incapable of everlasting Life , then this Act must also have tied up all the means from them , that tendeth to that end ; or at least have debarred the Gospels being offered to them by Gods Command , for that intent ; otherwise who is there but would have charged the Holy One as guilty of guile , and worthy of blame , for commanding that the Gospel of Grace and Salvation should be offered unto this or that man , whom yet he hath made uncapable to receive it , by his Act of Reprobation . Wherefore this very thing , to wit , that the Gospel is yet to be tender'd to those eternally reprobated , sheweth that it is not simply the Act of Gods Reprobation , but Sin , that incapacitateth the Creature of Life everlasting . Which Sin is no branch of this Reprobation , as is evident , because the Elect and Reprobate are both alike defiled therewith . The Second REASON . Secondly , God also sheweth by this , that the Reprobate doth not perish for want of the offers of Salvation ( though he hath offended God ) and that upon most righteous terms ; according to what is written , As I live , saith the Lord , I have no pleasure in the death of him that dieth , but that the wicked turn from his wicked way , and live . Turn unto me , saith the Lord of Hosts ; and I will turn unto you , saith the Lord of Hosts . So then , here lieth the point between God and the Reprobate , ( I mean the Reprobate since he hath sinned ) God is willing to save him upon reasonable terms , but not not upon terms above reason ; but no reasonable terms will down with the Reprobate , therefore he must perish for his unreasonableness . Ezek. 18.31 , 32. & 33.10 . Zech. 1.3 . That God is willing to save even those that perish for ever , is apparent , both from the consideration of the goodness of his Nature , of Mans being his Creature , and indeed in a miserable state . But I say , as I have also said already , there is a great difference between his being willing to save them , through their complying with these his reasonable terms , and his being resolved to save them , whether they , as men , will close therewith , or no : So onely he saveth the Elect themselves , even according to the riches of his G 〈…〉 e●en according to his riches in glory , by Christ Jesus ; working effectua●●● 〈◊〉 them , what the Gospel , as a condition , calleth for from them . A 〈…〉 nce it is that he is said to give Faith , ( yea the most holy Faith , for th●● is the Faith of Gods Elect ) to give Repentance , to give a new Heart , to give his Fear , even that Fear that may keep them for ever from everlasting Ruine ; still ingaging his Mercy and Goodness to follow them all the days of their lives , that they may dwell in the House of the Lord for ever : And as another Scripture saith , Now he that hath wrought 〈◊〉 the self-same thing , is God. Psal. 145.9 . Job 14.15 . Joh. 3.16 . Ephes. 1.4 , 7. Phil. 1.29 . & 4.19 . Act. 5.30 , 31. Ezek. 36.26 , 27 , Jer. 32 , 40. Psal. 23.6 . Rom. 8.26 , &c. 2 Cor. 5.5 , &c. But I say , His denying to do thus for every man in the World , cannot properly be said to be because he is not heartily willing they should close with the Tenders of the Grace held forth in the Gospel , and live . Wherefore you must consider that there is a distinction to be put between God's denying Grace on reasonable terms , and denying it absolutely ; and also that there is a difference between his with-holding further Grace , and of hindring men from closing with the Grace at present offered ; also that God may with-hold much , when he taketh away nothing ; yea , take away much , when once abused , and yet be just and righteous still . Further , God may deny to do this or that absolutely , when yet he hath promised to do , not onely that , but more , conditionally . Which things considered , you may with ease conclude , that he may be willing to save those not Elect , upon reasonable terms , though not without them . It is no unrighteousness in God to offer Grace unto the World , though but on those terms onely , that they are also foreseen by him infallibly to reject ; both because to reject it is unreasonable , especially the terms being so reasonable as to believe the truth and live ; and also because it is Grace and Mercy in God , so much as once to offer means of Reconciliation to a Sinner , he being the offender ; but the Lord , the God offended ; they being but Dust and Ashes , He the Heavenly Majesty . If God , when man had broke the Law , had yet with all severity kept the World to the utmost condition of it , had he then been unjust ? had he injured man at all ? Was not every tittle of the Law reasonable , both in the first and second Table ? How much more then is he merciful and gracious , even in but mentioning terms of Reconciliation ? Especially seeing he is also willing so to condescend , if they will believe his Word , and receive the love of the Truth . Though the Reprobate then doth voluntarily , and against all strength of reason , fun himself upon the Rocks of eternal Misery , and split himself thereon , he perisheth in his own corruption , by rejecting terms of Life . 2 Thess. 2.10 . 2 Pet. 2.12 , 13. Object . 1. But the Reprobate is not now in a capacity to fulfill these reasonable terms . Answ. But I say , suppose it should be granted , is it because Reprobation made him uncapable , or Sin ? Not Reprobation , but Sin : If Sin , then before he quarrel , let him consider the case aright , where in the result , he will find Sin , being consented to by his voluntary mind , hath thus disabled him : And because , I say , it was Sin by his voluntary consent that did it , let him quarrel with himself for consenting , so as to make himself incapable to close with reasonable terms ; yea , with those terms because reasonable , therefore most suitable ( as terms ) for him notwithstanding his wickedness . And I say again , Forasmuch as these reasonable terms have annexed unto them , as their inseparable companions , such wonderful Mercy and Grace as indeed there is , let even them that perish , yet justifie God ; yea cry , His goodness endureth for ever ; though they , through the wretchedness of their hearts , get no benefit by it . The Third REASON . Thirdly , God may will and command that his Gospel , and so the Grace thereof , be tender'd to those that shall never be saved , ( besides what hath been said ) to shew to all Spectators what an Enemy Sin , being once embraced , is to the Salvation of Man : Sin without the Tenders of the Grace of the Gospel , could never have appeared so exceeding sinful , as by that it both hath and doth . If I had not come and spoken unto them , saith Christ , they had not had sin ; but now they have no cloak for their sin . As sins that oppose the Law , are discover'd by the Law , that is , by the goodness , and justness , and holiness of the Law ; so the sins that oppose the Gospel , are made manifect by that , even by the Love , and Mercy , and Forgiveness of the Gospel : [ If he that despised Moses Law , died without mercy ; of how much sorer pun●shment , suppose ye , shall he be thought worthy , who hath trodden under foot the Son of God ? ] Who could have thought that Sin would have opposed that which is just , but especially Mercy and Grace , had we not seen it with our eyes ? And how could we have seen it to purpose , had not God left some to themselves ? Here indeed is sin made manifest : For all he had done so many miracles amongst them ( to wit , to perswade them to mercy ) yet they believed him not . Sin , where it reigneth , is a mortal Enemy to the Soul ; it blinds the Eyes , holds the Hands , ties the Legs , and stops the Ears , and makes the Heart implacable to resist the Saviour of Souls . That man will neither obey the Law nor the Gospel , who is left unto his Sin : Which also God is willing should be discovered and made manifest , though it cost the damnation of some : For this very purpose , saith God to Pharaoh , have I raised thee up , that I might shew in thee my Power , and that my Name might be declared in all the Earth . For God by raising up Pharaoh to his Kingdom , and suffering him to walk to the height , according as his Sin did prompt him forward , shew'd unto all beholders what a dreadful thing Sin is ; and that without the special assistance of his holy Spirit , Sin would neither be charmed by Law nor Gospel . This Reason , though it be no profit unto those that are damned ; yet it is for the honour of God , and the good of those he hath chosen . Joh. 15.22 . Rom. 7. Heb. 10.27 , 28 , 29. Joh. 12.37 . Exod. 9.16 . Rom. 9.17 . It is for the honour of God , even for the honour of his Power and Mercy : for his Power is now discovered indeed , when nothing can tame Sin but that ; and his Mercy is here seen indeed ; because that doth ingage him to do it . Read Rom. 9.22 , 23. The Fourth REASON . Fourthly , God commandeth that the Tender of the Gospel , and the Grace thereof , be in general offered to all , that Means thereby might be sufficiently provided for the Elect , both to beget them to faith , and to maintain it in them to the end , in what place , or state , or condition soever they are . God , through the operation of his manifold Wisdom , hath an end and an end in his Acts and Doings amongst the Children of Men : And , so in that he commandeth that his Gospel be tender'd to all , an end , I say , to leave the Damned without excuse , and to provide sufficiency of means for the gathering all his Elect. O that God would speak , saith Zophar , and open his mouth against thee , and shew thee the secrets of Wisdom , that they are double to that which is . For though God worketh with and upon the Elect , otherwise then with and upon the Reprobate ; yet he worketh with and upon the Elect , with and by the same Word he commandeth should be held forth and offered to the Reprobate . Now the Text thus running in most free and universal terms , the Elect then hearing thereof , do through the mighty Power of God close in with the Tenders therein held forth , and are saved . Thus that word that was offered to the reprobate Jews , and by them most fiercely rejected , even that word became yet effectual to the Chosen , and they were saved thereby . They gladly received the Word , and as many as were ordained to eternal Life , believed . Not as though the Word of God had taken none effect ; God hath not cast away his People whom he fore-knew . The Word shall accomplish the thing for which God hath sent it , even the salvation of the few that are chosen , when tendred to all ; though rejected by most , through the rebellion of their hearts . Ephes. 1. Job 11.5 , 6. Act. 13.44 . to 48. & 28.28 . Heb. 4.1 , 2 , 3. Rom. 9.6 . & 11.12 . Object . 2. But if God hath elected , as you have said , what need he lay a Foundation so general for the begetting faith in his chosen Particulars , seeing the same Spirit that worketh in them by such means , could also work in them by other , even by a word , excluding the most in the first Tenders thereof , amongst men ? Answ. I told you before , that though this be a principal Reason of the general Tenders of the Grace of the Gospel , yet it is not all the reason why the Tender should be so general , as the three former Reasons shew . But again , In the Bowels of Gods Decree of Election , is contained the means that are also ordained for the effectual bringing of those Elected to that Glory for which they were fore-appointed ; even to gather together in one , all the Children of God : Whereunto he called you , saith Paul , by our Gospel , to the obtaining of the Glory of our Lord Jesus Christ. God's Decree of Election then , destroyeth not the means which his wisdom hath prepared , it rather establisheth , yea ordains and establisheth it ; and maketh that means which in the outward sound is indefinite and general , effectual to this and that man , through a special and particular application : Thus that Christ that in general was offered to all , is by a special Act of Faith applied to Paul in particular ; He loved me , and gave himself for me . Joh. 11.51 , 52.2 Thes. 2.13 , 14. Gal. 2.20 , 21 , 22. Further , As the design of the Heavenly Majesty is to bring his Elect to glory by means , so by the means thus universal and general , as most behooful and fit ; if we consider not onely the Way it doth please him to work with some of his Chosen , in order to this their glory , but also the trials , temptations , and other calamities they must go thorow thereto . 1. Touching his working with some , how invisible is it to those in whose Souls it is yet begun ? How is the Word buried under the Clods of their Hearts for months , yea years together ? Onely thus much is discovered thereof , it sheweth the Soul its Sin , the which it doth also so aggravate and apply to the Conscience ( Jesus still refraining , like Joseph , to make himself known to his Brethren ) that were there not general Tenders of Mercy , and that to the worst of Sinners , they would soon miscarry and perish , as do the Sons of perdition . But by these the Lord upholdeth and helpeth them , that they stand , when others fall for ever . Psal. 119.49 . 2. And so likewise for their trials , temptations , and other calamities , because God will not bring them to Heaven without , but by them ; therefore he hath also provided a Word so large , as to lie fair for the support of the Soul in all conditions , that it may not die for thirst . 3. I might adde also in this place , their imperfect state after grace received , doth call for such a Word ; yea , many other things which might be named : Which God onely wise hath thought fit should accompany us to the Ship , yea in the Sea , to our desired Haven . The Fifth REASON . Fifthly , God willeth and commandeth the Gospel should be offered to all , that thereby distinguishing Love , as to an inward and spiritual work , might the more appear to be indeed the fruit of special and peculiar Love. For in that the Gospel is tender'd to all in general , when yet but some do receive it ; yea , and seeing these some are as unable , unwilling , and by nature as much averse thereto , as those that refuse it , and perish ; it is evident that something more of Heaven and the operation of the Spirit of God doth accompany the Word thus tender'd for their Life and Salvation that enjoy it ; not now as a Word barely tender'd , but backed by the strength of Heaven : Behold what manner of Love the Father hath bestowed upon us , that we should be called the Children of God! even we who believe according to the working of his mighty Power which he wrought in Christ , when he raised him from the dead . This provoketh to distinguishing admiration , yea and also to a love like that which hath fastened on the Called , the Preserved , and the Glorified : He hath not dealt so with any Nation ; and as for his Judgements , they have not known them . Praise ye the Lord. Now are the Sacrifices bound even to the Horns of the Altar , with a , Lord how is it , that thou shouldst manifest thy self to us , and not unto the World ! He sent from above , he took me , he drew me out of many Waters , he delivered me from my strong Enemy , and from them that hated me , for they were too strong for me . 1 Thes. 1.4 , 5 , 6 , 7. 1 Joh. 3.1 , 2 , 3. Psal. 147.20 . Joh. 14.22 . 2 Sam. 22.17 . Psal. 18.16 . For thus the Elect considereth : Though we all came alike into the World , and are the Children of Wrath by Nature ; yea , though we have alike so weakened our selves by sin , that the whole Head is sick , and the whole Heart faint , being altogether gone out of the way , and every one become altogether unprofitable , both to God and our selves ; Yet that God should open mine Eyes , convert my Soul , give me Faith , forgive my Sins ; raise me , when I fall ; fetch me again , when I am gone astray ; this is wonderful ! Yea , that he should prepare eternal Mansions for me , and also keep me by his blessed and mighty Power for that ; and that in a way of believing , which without his assistance I am no way able to perform ! That he should do this notwithstanding my Sins , though I had no Righteousness ! Yea , that he should do it according to the Riches of his Grace , through the Redemption that is in Jesus Christ our Lord ! Even according to an everlasting Covenant of Grace , which yet the greatest part of the World are void of , and will for ever miss and fall short off ! Besides , that he should mollifie my Heart ! break it , and then delight in it ; put his Fear in it , and then look to me , and keep me as the Apple of his Eye ; yea , resolve to guide me with his Counsel , and then receive me to Glory ! Further , that all this should be the effect of unthought-of , undeserved , and undesired Love ! That the Lord should think on this before he made the World , and sufficiently ordain the means before he had laid the foundation of the Hills ! For this he is worthy to be praised : Yea , Let every thing that hath breath praise the Lord ; Praise ye the Lord. Ephes. 2.1 , 2 , 3. Rom. 3.9 . Isa. 1.5 . Rom. 3.12 . Psal. 23.6 . & 37.23 . 2 Cor. 5.5 . Deut. 9.5 , 6 , 7. Ezek. 16.60 , 61 , 62 , 63. Deut. 7.7 , 8. Mal. 1.2 . Psal. 51.17 . Jer. 32.4 . Isa. 66.2 . Psal. 138.6 . Jer. 31.3 . 1 Cor. 2.9 . Object . 3. But you have said before , That the Reprobate is also blessed with many Gospel . Mercies , as with the Knowledge of Christ , Faith , Light , the Gift of the holy Ghost , and the tastes or rellish of the Powers of the World to come : if so , then what should be the reason that yet he perisheth ? Is it because the Grace that he receiveth differeth from the Grace that the Elect are saved by ? If they differ , where lieth the difference ? Whether in the nature , or in the degree , or in the management thereof ? Answ. To this Objection I might answer many things ; but , for brevity , take this Reply : 1. That the Non-Elect may travel very far both in the Knowledge , Faith , Light , and sweetness of Jesus Christ , and may also attain to the partaking of the holy Ghost ; yea , and by the very operation of these things also , escape the Polutions of the World , and become a visible Saint , joyn in Church Communion , and be as chief amongst the very Elect themselves . This the Scriptures every where do shew us . The Question then is , Whether the Elect and Reprobate receive a differing Grace ? To which I answer , Yes in some respects , both as to the nature thereof , and also the degree . To begin then with the nature of it : 1. The faith that the Chosen are blessed with , it goeth under another name then any faith besides , even the Faith of Gods Elect , as of a faith belonging to them onely , of which none others do partake ; which faith also , for the nature of it , is called Faith most holy ; to shew it goes beyond all other , and can be fitly matched no where else , but with their most blessed faith who infallibly attain eternal glory : even like precious Faith with us , saith Peter , with his Elect Companions . And so of other things . For if this be true , that they differ in their faith , they must needs therewith differ in other things : for Faith being the Mother Grace , produceth all the rest according to its own nature , to wit , Love that abounds , that never fails , and that is never contented till it attain the Resurrection of the dead , &c. Tit. 1.1 . Jude 20. 2 Pet. 1.1 , 2 Thes. 1.3 . 1 Cor. 13.8 . Phillip . 3. 2. They differ as to the nature , in this ; the Faith , and Hope , and Love that the Chosen receive , it is that which floweth from Election it self ; He hath blessed us according as he hath chosen us , even with those Graces he set apart for us , when he in Eternity did appoint us to Life before the foundation of the World : Which Graces , because the Decree in it self is most absolute and infallible , they also , that they may compleatly answer the end , will do the work infallibly likewise , still through the management of Christ : I have prayed that thy Faith fail not . Ephes. 1.4 , 5. Luk. 2.32 . But secondly , As they differ in nature , they differ also in degree : for though it be true that the Reprobate is blessed with Grace , yet this is also as true , that the Elect are blessed with more Grace : It is the Priviledge onely of those that are Chosen , to be blessed with [ ALL ] spiritual Blessings , and to have [ ALL ] the good pleasure of the goodness of God fulfilled in and upon them . Those who are blessed with [ all ] spiritual Blessings , must needs be blessed with Eternal Life ; and those in whom the Lord , not onely works all his good pleasure , but fulfilleth a●l the good pleasure of his goodness upon them , they must needs be preserved to his Heavenly Kingdom : But none of the Non-Elect have these things conferred upon them ; therefore the Grace bestowed upon the one , doth differ both in nature and degree from the other . Ephes. 1.4 , 5 1 Thes. 1.11 . Thirdly , There is a difference as to the management also : The Reprobate is principal for the management of the Grace he receiveth , but Jesus Christ is principal for the management of the Grace the Elect receiveth : VVhen I say principal , I mean chief ; for though the Reprobate is to have the greatest hand in the management of what Mercy and Goodness the Lord bestoweth on him , yet not so as that the Lord will not help him at all ; nay contrariwise he wi●l , if first the Reprobate do truly the duty that lieth on him : If thou do well , shalt thou not be accepted ? but if not well , behold Sin lieth at the door . Thus it was also with Saul , who was rejected of God upon this account . And I say as to the Elect themselves , though Jesus Christ our blessed Saviour be chief , as to the management of the Grace bestowed on his Chosen , yet not so as that he quite excludeth them from striving according to his working which worketh in them mightily : nay contrariwise , if those who in truth are Elect , shall yet he remiss , and do wickedly , they shall feel the stroke of Gods Rod , it may be till their Bones do break : But because the work doth not lie at their door to manage as chief , but at Christs , therefore though he may perform his work with much bitterness and grief to them ; yet he being engaged as the Principal , will perform that which concerneth them , even until the day ( the coming ) of Jesus Christ. Gen. 4.7 . 1 Sam. 13.11 , 12 , 13 , 14. & 15 26. Col. 1.29 . Psal. 138.8 . Phil. 1.6 . Fom what hath been said , there ariseth this Conclusion : The Elect are always under Eternal Mercy , but those not Elect always under Eternal Justice : For you must consider this , There is eternal Mercy and eternal Justice , and there is present Mercy and present Justice : So then , for a man to be in a state of Mercy , it may be either a state of Mercy present , or both present and eternal also . And so again for a man to be in a state under Justice , it may be understood either of present Ju●●ice onely , or of both p●esent and eternal also . That this may yet further be opened , I shall somewhat enlarge . I begin with present Mercy and present Justice . That which I call present Mercy , is that Faith , Light , Knowledge , and taste of the good VVord of God , that a man may have , and perish . This is called in Scripture , Believing for a while , during for a while , and rejoycing in the Light for a season . Now I call this Mercy , both because none ( as men ) can deserve it , and also because the proper end thereof is to do good to those that have it . But I call it present Mercy , because those that are only blessed with that , may sin it away , and perish ; as did some of the Galatians , Hebrews , Alexandrians , with the Asians , and others . But yet observe again , I do not call this present Mercy because God hath determined it shall last but a while absolutely ; but because it is possible for man to lose it , yea determined he shall , conditional●y . Heb. 6.4 , 5. 2 Pet. 2.20 . Mat. 13.22 . Luk. 8.13 . Joh. 5.35 1 Cor. 12.7 . Gal. 5.4 . Heb. 12.15 , 16. 1 Tim. 1 20. 2 Tim. 2.18 . & 1.15 . Heb. 12.25 . Again , As to present Justice , it is that which lasteth but a while also : and as present Mercy is properly the portion of those left out of Gods Election , so present Justice chiefly hath to do with Gods Beloved ; who yet at that time are also under eternal Mercy . This is that Justice that afflicted Job , David , Heman , and the godly , who notwithstanding do infallibly attain , by vertue of this mercy , eternal Life and Glory . I call this Justice , because in some sence God dealeth with his Chil●ren according to the quality of their transgressions ; and I call it also present Justice , because though the hand of God for the present be never so heavy on those that are his by Election , yet it lasteth but a while ; wherefore though this indeed be called Wrath , yet is but a little wrath , wrath for a moment , time or season . In a little wrath I hid my face from thee for a moment , but with everlasting kindness will I have mercy on thee , saith the Lord thy Redeemer . Job 6.4 . Psal. 88. & 38.3 . Amos 3.2 , 1 Cor. 11.30 , 31. Isa. 54.7 , 8. Psal. 30.5 . & 103.9 . 1 Pet. 1.6 . Thus you see there is present Mercy and present Justice ; also that the Elect may be under present Justice , when the Rest may be under present Mercy . Again , As there is present Mercy and present Justice , so there is eternal Mercy and eternal Justice : and I say , As the Elect may be under present Justice , when the Non-Elect may be under present Mercy ; so the Elect at that time are also under eternal Mercy , but the other under eternal Justice . That the Elect are under eternal Mercy , and that when under present Justice , is evident from what hath been said before , namely from their being chosen in Christ before the foundation of the world ; as also from the consideration of their sound conversion , and safe preservation quite through this wicked world , even safe unto eternal Life ; as he also saith by the Prophet Jeremiah , Yea I have loved thee with an everlasting Love , therefore with loving kindness have I dra●n thee : And hence it is that he calleth the Elect his Sheep , his Children , and People , and that before Conversion ; for though none of them as yet were his Children by Calling , yet were they his according to Election . Jer 31.3 . Joh. 10.16 . & 11.52 . Act 18.9 , 10. Now the Elect being under this eternal Grace and Mercy , they must needs be under it both before present Justice seizeth upon them , while it seizeth them , and also continueth with them longer then present Justice can , it being from everlasting to everlasting . This being so , here is the reason why no sin , nor yet temptation of the Enemy , with any other evil , can hurt or destroy those thus Elect of God : Yea this is that which maketh even those things that in themselves are the very bane of men , yet prove very much for good to those within this purpose ; and as David saith , It is good for me that I have been afflicted : and again , For when we are judged of the Lord , we are chastened , that we should not be condemned with the World. Now Afflictions , &c. in themselves are not onely fruitless and unprofitable , but , being unsanctified , are destructive ; I smote him , and he went on frowardly : But now eternal Mercy working with this or that affliction , makes it profitable to the Chosen ; I have seen his ways , and will heal him , and will restore comfort to him and to his Mourners : as he saith in another place , Blessed is the man whom thou chastisest , and teachest out of thy Law. For eternal Mercy doth not look on those who are the Elect and Chosen of God , as poor sinful creatures onely , but also as the Generation whom the Lord hath blessed , in whom he hath designed to magnifie his mercy to the utmost , by pardoning the transgressions of the remnant of his Heritage ; Having predestinated us to the adoption of Children by Jesus Christ to himself , wherein also he hath made us accepted in the Beloved . VVherefore I say , the Elect , as they do also receive that Grace and Mercy that may be sinned away , so they have that Grace and Mercy which cannot be lost , and that sin cannot deprive them of , even mercy that abounds , and goeth beyond all sin ; such mercy as hath engaged the power of God , the intercession of Christ , and the communication of the blessed Spirit of Adoption , which Spirit also engageth the heart , directs it into the love of God , that it may not depart from God after that rate as the Reprobates do . I will make an everlasting Covenant with them , saith God , that I will not turn away from them to do them good , but will put my fear in their heart , that they shall not depart from me . Rom. 8.28 . Psal. 119.71 . 1 Cor. 11.31 , 32. Isa. 57.17 , 18. Psal 94.12 . 1 Pet. 2.9 . Mic. 7.18 , 19. Ephes 1.5 , 6 , & 5 29 , 30. Jer. 32 40. But now I say , Gods dealing with the Non-Elect , is far otherwise , they being under the consideration of eternal Justice , even then when in the enjoyment of present Grace and Mercy . And hence it is that as to their standing before the God of Heaven , they are counted Dogs , and Sows , and Devils , even then when before the Elect of God themselves they are counted Saints and Brethren : The Dog is returned to his own vomit again , and the Sow that was washed , to her wallowing in the mire . And the reason is , because notwithstanding all their shew before the world , their old nature and corruptions do still bear sway Within , which in time also , according to the ord●nary Judgement of God , is suffered so to shew it self , that they are visible to Saints that are Elect , as was the case of Simon Magus , and that wicked Apostate Judas , who went out from us , but they were not of us , for if they had been of us , they should no doubt have continued with us ; but they went out from us , that it might be manifest they were not all of us : They were not Elect as we , nor were they sanctified as the Elect of God themselves ; wherefore eternal Justice counts them the sons of Perdition , when under their Profession . And I say they being un\der this Eternal Justice , it must needs have to do with them in the midst of their Profession ; and because also it is much offended with them for conniving with their lusts , it taketh away from them , and that most righteously , those Gifts and Graces , and Benefits and Priviledges that present Mercy gave them ; and not only so , but cuts them off for their iniquity , and layeth them under wrath for ever . They have forsaken the right way , saith God ; they have followed the way of Balaam the son of Bosor ; these are Wells without Water , Clouds that are carried with a tempest , Trees whose fruit withereth , without fruit , twice dead , plucked up by the roots , for whom is reserved the blackness of darkness for ever . 1 Joh. 2.19 . Joh. 17.12 . Mat. 13.12 , & 25.29 . Mark 4.25 Luk 8.18 . 2 Pet 2.5 , 16 , 17. Jude 11 , 12 , 13. These things thus considered , you see , 1. That there is present Grace and present Mercy , eternal Grace and eternal Mercy . 2. That the Elect are under eternal Mercy , and that when under present Justice ; and that the Reprobate is under eternal Justice , and that when under present Mercy . 3. Thus you ●ee again , that the Non Elect per●sh by reason of SIN , notwithstanding present Mercy , because of eternal Justice ; and that the Elect are preserved from the death ( though they sin , and are obnoxious to the strokes of present Justice ) by reason of eternal MERCY . What shall we say then ? Is there unrighteousness with God ? God forbid : He hath mercy on whom he will have mercy , and compassion on whom he will have compassion . FINIS . ERRATA . Page 12. iine 23. for finished , when yet ; read fashioned , when as yet . Notes, typically marginal, from the original text Notes for div A30198-e420 (a) Rom. 11.10 . (b) Rom. 11.7 . (c) Act. 13.48 . Isa. 1.9 . & 10.22 , 23. Rom. 9.27 . (d) Rom. 9.21 . (e) Rom. 9.11 . Gen. 15.4 , 5. & 16.4 , 5 , 16. & 17.25 . & 21.5 . (f) Rom. 11.5 . (g) 2 Tim. 2.18 , 19 , 20. † Jude 4. † Gen. 3. 
A30121	----	The advocateship of Jesus Christ clearly explained, and largely improved, for the benefit of all believers by John Bunyan ... Bunyan, John, 1628-1688. 1688 Approx. 331 KB of XML-encoded text transcribed from 121 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A30121 Wing B5483 ESTC R32593 12725415 ocm 12725415 66360 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A30121) Transcribed from: (Early English Books Online ; image set 66360) Images scanned from microfilm: (Early English books, 1641-1700 ; 1522:2) The advocateship of Jesus Christ clearly explained, and largely improved, for the benefit of all believers by John Bunyan ... Bunyan, John, 1628-1688. [14], 208 p. Printed for Dorman Newman ..., London : 1688. Engraved frontispiece portrait of Bunyan. Errata: p. 208. Reproduction of original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jesus Christ -- Intercession. Mediation between God and man -- Christianity. 2005-02 TCP Assigned for keying and markup 2005-07 SPi Global Keyed and coded from ProQuest page images 2005-08 Jonathan Blaney Sampled and proofread 2005-08 Jonathan Blaney Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion John Bunnyon THE ADVOCATESHIP OF JESUS CHRIST , Clearly Explained , AND Largely Improved , FOR THE BENEFIT OF ALL BELIEVERS . FROM 1 John 2.1 . And if any man sin , we have an Advocate with the Father , Jesus Christ the Righteous . By JOHN BVNYAN , Author of the Pilgrim's Progress . London , Printed for Dorman Newman , at the King's Arms in the Poultry , 1688. THE EPISTLE TO THE READER . Courteous Reader OF all the excellent 〈…〉 God the Father ha● conferred upon 〈◊〉 Ch●i●t ou● Lord , this of his being an Advocate with him for us , is not the least , tho to the shame of Saints it may be spoken , the blessed benefits thereof have not with that diligence and ferven● desire been enquired after as they ought . Christ as Sacrifice , Priest , and King , with the glories in , and tha● flow from him , as such , has , God be thanked , in this our day , been much discovered by our Seers , and as much rejoiced in by those who have believed their words ; but as he is an Advocate with the Father , an Advocate for us , I fear the excellency of that doth still too much lie hid . Tho , I am verily of opinion , that the Pe●ple of God in this Age , have as much need of the knowledge thereo● ( if not more need ) than had their Brethren that are gone before them . These words ( if not more need ) Perhaps may seem to some to be 〈◊〉 what out of Joint , but let the Godly-wise consider the Decays that are amongst us , as to the Power of Godliness : And what abundance of foul miscarriages the generality of Professors now stand guilty of , as also how diligent their great Enemy is to accuse them at the Bar of God for them : And I think they will conclude that in so saying , I , indeed have said some truth . Wherefore , when I have though● on this , and have somewhat con●idered also the transcendent excellency of the Advocateship o● this our Lord : And again , that but little of the Glory thereof has by writing been in our day communicated to the Chu●ch , I adventured to write what I have seen thereof , and do by ●hat doth follow present it unto her for good . I count not my self sufficient for this or for any other truth as it is in Jesus : But yet I say , I have told you somewhat of it , accordding to the proportion of Faith. And I believe that some will thank God for what I here have said about it ; but it will be chiefly those whose Right and Title to the Kingdom of Heaven , and Glory , doth seem to themselves to be called in question by their Enemy , at the Bar of the judge of all . These , I say , will read , and be glad to hear that they have an Advocate at Court that will stand up to plead for them , and that will yet secure to them a right to the heavenly Kingdom . Wherefore it is more particularly for those that at present , or that hereafter may be in this dreadful plight that this my Book is now made publick : Because it is as I have shewed , for such that Jesus Christ is Advocate with the Father , Of the many and singular advantages , therefore that such have by this their Advocate in his Advocating for them , this Book gives some account , As where he pleads , how he pleads , what he pleads , when he pleads , with whom he pleads , for whom he pleads , and how the Enemy is put to shame and silence before their God and all the holy Angels . Here is also shewed to those herein concerned , how they indeed may know that Jesus is their Advocate : Yea , and how their mat●ers go before their God , the Judge . And particularly that they shall well come off at last : Yea , tho their Cause , as 't is their● is such , in Justification of which , themselves don 't dare to shew their Heads . Nor have I left the dejected Souls without Direction● how to entertain this Advocate to plead their Cause . Yea , I have also shewn that he will be with ease prevailed with to stand up to plead for such as one would think the very Heavens would blush to hear them named by him . Their comfort also is ; that he never lost a Cause , nor a Soul , for whom he undertook to be an Advocate with God. But Reader , I will on longer detain thee from the perusal of the Discourse . Read and think , read and compare what thou readest with the Word of God. If thou findest any benefit by what thou readest , give the Father and his Son the Glory ; and also pray for me . If thou findest me short in this , or to exceed in that , impute all such things to my weakness of which I am always full . Fare-wel . I am thine to serve thee what I may , JOHN BUNYAN . The Contents of this Treatise . Page THe Apostles divine Policy , to beget a due regard to his divine Doctrine of Eternal Life . 1 The Apostles Explication of this Expression , viz. The blood of Jesus Christ cleanseth from all sin . 2 The Apostles Exhortation to separation from sin : as a good effect of a good cause : Viz. forgiveness . ib. The Apostl●s addition , to prevent misunderstanding , viz. we have an Advocate with the Father . 3 This brings to the Text , in which are two great truths contained . 1. A Supposition . viz. that Men in Christ may sin . ib. 2. An Expression , by way of Consolation , in case of Sin : viz. we have an Advocate with the Father . ib. An Enquiry into the First . Viz. what our Apostle means by Sin : In which is considered , a difference in the Person , and in the Sin. 4 , 5 An Enquiry into the Second : viz what it is for Christ to be an Advocate : viz. To plead for another , in a Court of Judicature . 6 Seven things supposed in the Office of Advocate . 1. That God as Judge , is on the Throne of Judgment . ib. 2. That Saints are concerned at that Bar. 7 3. That Christians have an Accuser . 8 4. That sinning Saints dare not appear at this Bar , to plead their own Cause . 9 5. That Christians are apt to forget their Advocate , and remember their Judge . 10 6. To remember our Advocate , is the way to support Faith , and Hope . 11 7. That if our Advocate plead our Cause ( tho that be never so black ) he is able to bring us off . 12 The Apostles triumph in Christ on this account . 13 An Exhortation to the difficult task of believing . 14 Christ's Advocateship , declares us to be sorry creatures 16 The Method observed in the ensuing discourse . 17 First , To speak of this Advocate 's Office. ib. 1. By touching on the Nature of this Office. 18 2. By treating of the Order or Place of this Office. 19 3. The occasion of this Office : viz. some great Sin. 21 Christ as Advocate , pleads a Bad Cause . 23 A good Cause will plead for it self . 24 A pestilent passage of a Preacher . 25 A bad man may have a Good Cause : and a good man may have a Bad Cause . 26 Christ the righteous pleading a Bad Cause , is a mystery . ib. The best Saints , are most sensible of their Sins . 27 Second , To shew how Christ does manage his Office. 28 1. ALONE , Not by any Proxy , or Deputy : No Virgin Mary : Or Saint , or Angel. ib. 2. Christ pleads at Gods Bar : the Cause cannot be removed into another Court. 29 If removed from Heaven , we have no Advocate on Earth . 30 In pleading , Christ observes these Rules . 1. He granteth what is charged on us . ib. 2. He pleads his own goodness for us . 32 He payeth all our debt down . 33 All mouths stopped , who would not have the Sinner delivered . 34 Christ requires a Verdict in order to our deliverance . ib. The Sinner is delivered , God contented , Satan confounded , and Christ applauded . 35 II. How Christ manages his Office of an Advocate against the Adversary , by Argument . ib. 1. He pleads the pleasure of his Father , in his Merits . 37 Satan rebuked for finding fault therewith . 38 2. He pleads God's Interest in his People . 39 Haman's mishap in being ingaged against the Kings Queen : N B. 40 It seems a weak Plea , because of Man's unworthiness : But it 's a strong Plea , because of God's worthiness . 41 The Elect are bound to God , by a seven-fold cord . 42 43 The weight of this Plea , weighed . 44 3. Christ pleads his own Interest in them . 45 A Parallel between Cattel in a Pound , and Christ's own Sheep . 46 Six weighty Reasons in this Plea. 1. They are Christ's own . 47 2. They cost him dear . ib. 3. He hath made them near to himself . 48 They are his Spouse , his Love , his Dove : They are Members of his Body . 49 A Man cannot spare a Hand , a Foot , a Finger . 50 Nor can Christ spare any Member . 51 4. Christ pleads his right in Heaven , to give it to whom he will. ib. Christ will : Satan will not : Christ's Will stands . 52 5. Christ pleads Satan's enmity against the godly . 53 Satan is the Cause of the Crimes , he accuses us of . 55 A Simile of a weak-witted Child . ib. 6. Christ can plead those Sins of Saints , for them , for which Satan would have them damned . 58 Eight Considerations to clear that . 60 , 61 Seven more Considerations to the same end . 62 , 63 Men care most , for Children that are infirm . ib. A Father offended , hath been appeased , by a Brother turning Advocate . 64 Third Head To shew , who have Christ for an Advocate : Wherein are three things contained . 65 I. This Office of Advocate , differs from that of a Priest. ib. 1. They difer in Name . ib. 2. They differ in Nature . 66 3. They differ as to their Extent . ib. 4. They differ as to the Persons , with whom they have to do . ib. 5. They differ as to the Matter , about which they are employed . ib. 6. Christ as Priest , preceeds : Christ as Advocate , succeeds . 67 II. How far this Office of an Advocate is extended : In five Particulars . 68 III. Who have Christ for their Advocate . ib. 1. In general : All adopted Children . 69 Obj. The Text saith if any Man sin . 70 Ans. Any Man , is not any of the World : But any of the children of God. A difference in Children : some bigger than some . 73 Christ an Advocate for strong men . 74 , 75 2. In particular , to shew if Christ be our Advocate . 76 I. If one have entertained Christ to plead a Cause . ib. Que. How shall I know that . 77 Answ. By being sensible of an Action commenced against thee in the high Court of Justice . ib. II. If one have revealed a Cause to Christ. 79 An example of one revealing his Cause to Christ in a Closet . 80 ●n Order to this , one must know Christ. ● . To be a Friend . 81 ● . To be faithful . 82 ●II . If one have committed a Cause to Christ. 83 ●n order to this , one must be convinced . Of Christ's Ability , to defend him . 84 Of Christ's Courage , to plead a Cause . ib. Of Christ's Will for this work . 85 Of Christ's tenderness , in case of his Clients dulness . ib. Of Christ's unweariedness . 86 IV. If one wait till things come to a legal Issue . 87 Que. What is it thus to wait . 88 Answ. 1. To be of good Courage : Look for deliverance . 89 2. To keep his way , in waiting . ib. 3. To observe his Directions . ib. 4. To hearken to future Directions , which may come from the Advocate . ib. 5. To come to no ill conclusion in waiting : viz. that the Cause is lost , because one hears not from Court. 90 6. To wait waking : Not sleeping . ib. Ordinances , and Ministers compar'd to a Post-house , and Carriers of Letters . 91 The Clients comfortable conclusion about his Advocate , and Cause . ib. But yet doubting , and desponding . 92 93 The Authors reply to , and comply with the Clients conclusion : And his Council in the case . 94 Fourth Head. To shew the Clients Privileges , by the benefit of this Office of Advocate . 95 Priv. 1. The Advocate pleads a price paid . ib. Of a rich Brother , and his poor Brethren . 96 Of the ill-conditioned Man , their Enemy . ib. Farther cleared by three considerations . 97 Priv. 2. The Clients Advocate pleads for himse●f also ; both concerned in one bottom . 99 1. He pleads the price of his own Blood. ib. 2. He pleads it for his Own. 100 A Simile of a lame Horse . ib. Of Men going to Law for a thing of little worth . ib. Obj. I am but one . 101 Answ. Christ cannot lose one . 102 Priv. 3. The Plea of Satan is groundless . ib. Satan must be cast over the Bar. 103 A Simile of a Widow owing a Sum of Money . 105 Of an Old Law nulled by a New Law. 106 Satan pleads by the Old Law : Christ by the New. ib. Priv. 4. Is consequential . The Clients Accuser , must need be overthrown . 107 The Clients solemn appeal to the Almighty . 108 In case the accused have no Advocate , Satan prevails . ib. Priv. 5. The Advocate hath pity for his Client : And indignation against the Accuser . 109 Men chuse an Advocate , who hath a Quarrel against their Adversary . 110 Priv. 6. The Judge counts the Accuser , his Enemy . 111 To procure the Judges Son to plead , is desirable . ib. Priv. 7. The Clients Advocate hath good courage . He will set his Face like a Flint . 112 He pleads before the God ( and all the Host ) of Heaven 113 He is the Old Friend of Publicans , and Sinners . ib. He pleads a Cause , bad enough to make Angels blush . 114 Love will Do , and Bear , and Suffer much . 115 Priv. 8. The Advocate is alway ready in Court. 116 He appears NOW in the Presence of God. 117 Priv. 9. The Advocate will not be blinded with Bribes 118 Priv. 10. The Advocate is Judge in the Clients Cause 120 Joseph's Exaltation was Israel's advantage . 121 God's care of his Peoples welfare . 122 Priv. 11. The Advocate hath all that is requisite for an Advocate to have . 123 Last Head. To shew the necessity of Christ for our Advocate . 124 I. To vindicate the Justice of God , against the cavils of the Devil . 125 Satan charges God with unjust Words , Actions . 126 God is pleased with his design to save Sinners . ib. II. There is Law to be objected against us . 128 Christ appeals to the Law it Self . 130 Christ is not ashamed to own the way of Salvation . 132 III. Many things give our Accuser advantage . 1. Many things relating to the Promises . 133 2. Many things relating to our Lives . 134 3. The threats annexed to the Gospel . 137 IV. To plead about our afflictions for Sins . 139 A Simile of a Man indicted at the Assize : And his malicious Adversary . ib. An allusion to Abishai , and Shimei who cursed David . 141 V. To plead the efficacy of our Old Titles to our Inheritance , if questionable , because of New Sins . 142 Saints do not sell their Inheritance by Sin. 143 VI. Our Evidences are oft out of our hand : And we recover them by our Advocate . 147 Obj. 1. What need all these Offices , or nice distinctions . 150 Answ. The Wisdom of God is not to be charged with folly . ib. God's People are baffled with the Devil , for want of a distinct knowledge of Christ in all his Offices . 152 Obj. 2. My Cause being bad , Christ will desert me . 153 Answ. Sin is a deadly obstruction to Faith. ib. A five-fold Order observed in the exercise of Faith. 154 Obj. 3. But who shall pay the Advocate his Fee ? 157 Answ. There is Law and Lawyers too without money . ib. Christ pleads for the Poor . ib. David's strange gift to God. 159 Obj. 4. If Christ be my Advocate once , he will always be troubled with me . 160 Answ. He is an Advocate to the utmost . Vse 1. To consider the Dignity God hath put upon Christ , by Offices , Places of trust , and Titles of honour in general . 162 Vse 2. To consider this Office of an Advocate , in particular : By which consideration these advantages come . 168 1. To see , one is not forsaken for Sin. ib. 2. To take Courage to contend with the Devil . 169 3. It affords relief for discouraged Faith. ib. 4. It helps to put off the Vizard , Satan puts on Christ. 170 A Simile of a Vizard on the Face of a Father . 171 Study this peculiar Treasure of an Advocate . 1. With reference to it's peculiarity . 172 2. Study the Nature of this Office. 173 3. Study its efficacy and prevalency . ib. 4. Study Christ's Faithfulness in his Office. 174 5. Study the need of a share therein . 175 Vse 3. To wonder at Christ's condescention , in being an Advocate for the base and unworthy . 177 Christ's acts in open Court. 1. With an holy , and just God. 179 2. Before all the heavenly Host. 180 3. The Client is unconcerned , for whom the Advocate is engaged . 181 4. The Majesty of the Man , that is an Advocate . 182 Vse 4. Improve this Doctrine to strengthen Grace . ib. 1. To strengthen Faith. ib. 2. To encourage to Prayer . 184 3. To keep humble . 186 4. To encourage to perseverance . 188 Obj. I cannot pray : My Mouth is stopp'd . 189 Answ. Satan cannot silence Christ. 190 5. Improve this Doctrine to drive Difficulties down . ib. Vse 5. If Christ pleads for us before God ; we should plead for him before Men. 191 Nine Considerations to that end . 192 The last Reserve for a dead lift . 193 Vse 6. To be wary of Sin against God. 194 Christianity teaches Ingenuity . ib. Christ is our Advocate on free-cost . 195 A comely conclusion of a Brute . 198 Three Considerations added . ib. Vse 7. The strong are to tell the weak of an Advocate to plead their Cause . 199 1. Many things relating to the Promises . 133 2. Many things relating to our Lives . 134 3. The threats annexed to the Gospel . 137 IV. To plead about our afflictions for Sins . 139 A Simile of a Man indicted at the Assize : And his malicious Adversary . ib. An allusion to Abishai , and Shimei who cursed David . 141 V. To plead the efficacy of our Old Titles to our Inheritance , if questionable , because of New Sins . 142 Saints do not sell their Inheritance by Sin. 143 VI. Our Evidences are oft out of our hand : And we recover them by our Advocate . 147 Obj. 1. What need all these Offices , or nice distinctions . 150 Answ. The Wisdom of God is not to be charged with folly . ib. God's People are baffled with the Devil , for want of a distinct knowledge of Christ in all his Offices . 152 Obj. 2. My Cause being bad , Christ will desert me . 153 Answ. Sin is a deadly obstruction to Faith. ib. A five-fold Order observed in the exercise of Faith. 154 Obj. 3. But who shall pay the Advocate his Fee ? 157 Answ. There is Law and Lawyers too without money . ib. Christ pleads for the Poor . ib. David's strange gift to God. 159 Obj. 4. If Christ be my Advocate once , he will always be troubled with me . 160 Answ. He is an Advocate to the utmost . Vse 1. To consider the Dignity God hath put upon Christ , by Offices , Places of trust , and Titles of honour in general . 162 Vse 2. To consider this Office of an Advocate , in particular : By which consideration these advantages come . 168 1. To see , one is not forsaken for Sin. ib 2. To take Courage to contend with the Devil . 16● 3. It affords relief for discouraged Faith. ib 4. It helps to put off the Vizard , Satan puts on Christ. 170 A Simile of a Vizard on the Face of a Father . 171 Study this peculiar Treasure of an Advocate . 1. With reference to it's peculiarity . 172 2. Study the Nature of this Office. 173 3. Study its efficacy and prevalency . ib. 4. Study Christ's Faithfulness in his Office. 174 5. Study the need of a share therein . 175 Vse 3. To wonder at Christ's condescention , in being an Advocate for the base and unworthy . 177 Christ acts in open Court. 1. With an holy , and just God. 179 2. Before all the heavenly Host. 180 3. The Client is unconcerned , for whom the Advocate is engaged . 181 4. The Majesty of the Man , that is an Advocate . 182 Vse 4. Improve this Doctrine to strengthen Grace . ib. 1. To strengthen Faith. ib. 2. To encourage to Prayer . 184 3. To keep humble . 186 4. To encourage to perseverance . 188 Obj. I cannot pray : My Mouth is stopp'd . 189 Answ. Satan cannot silence Christ. 190 5. Improve this Doctrine to drive Difficulties down . ib. Vse 5. If Christ pleads for us before God ; we should plead for him before Men. 191 Nine Considerations to that end . 192 The last Reserve for a dead lift . 193 Vse 6. To be wary of Sin against God. 194 Christianity teaches Ingenuity . ib. Christ is our Advocate on free-cost . 195 A comely conclusion of a Brute . 198 Three Considerations added . ib. Vse 7. The strong are to tell the weak of an Advocate to plead their Cause . 199 A word in season is good . ib. Vse . 8. All is nothing to them that have none to plead their Cause 202 A doleful cry of a Doctor ( of great note for godliness ) when on the Bier in the Church to be buried , viz. I am accused at the Judgment of God. The People ran all away amazed . The next day , he arose again and cried , I am judged at the just Judgment of God. The People ran away again fearfully frighted . The third day he arose and cried ( more dolefully ) . I am condemned at the just Judgment of God. Vide vitam Brunonis . 203 Obj. There is Grace , the Promise , the Blood of Christ , cannot these save , except Christ be Advocate ? ib. Answ. These , and Advocate and all little enough . 204 Christ no Advocate for such as have no Sense of , and Shame for Sin. 206 Obj. Is not Christ an Advocate for his Elect , uncalled ? 207 Answ. He died , and prayeth for all his Elect , as Priest : as Advocate , pleads for the called only . ib. 1 Joh. II. 1. And if any man sin , we have an advocate with the Father , Jesus Christ the righteous . THat the Apostle might obtain due regard from those to whom he wrote , touching the things about which he wrote , he tells them , That he received not his Message to them , at second or third hand , but was himself an Eye and Ear-Witness thereof . That which was from the Beginning , which we have heard , which we have seen with our Eyes , which we have looked upon , and our Hands have handled of the Word of Life , ( for the Life was manifest , and we have seen it , and bear witness ; and shew unto you , that eternal Life which was with the father , and was manifest unto us : ) That which we have seen and heard , declare we unto you . Having thus told them of his ground for what he said , he proceeds to tell them also the matter contained in his Errand ; to wit , That he brought them news of Eternal Life , as freely offered in the Word of the Gospel to them ; or rather that that Gospel which they had received , would certainly usher them in at the Gates of the Kingdom of Heaven , were their Reception of it sincere , and in truth . For , saith he , then The Blood of Jesus Christ the Son of God cleanseth you from all sin . Having thus far told them what was his Errand , he sets upon an Explication of what he had said , specially touching our being cleansed from all sin ; not , saith he , from a Being of Sin : For should we say so , we should deceive our selves , and should prove that we have no truth of God in us ; but by cleansing , I mean a being delivered from all sin , so , as that none at all shall have the dominion over you , to bring you down to Hell ; for that for the sake of the Blood of Christ , all trespasses are forgiven you . This done he exhorts them to shun , or fly Sin , and not to consent to the Motions , Workings , Inticeings , or the Allurements thereof , saying , I write unto you that you sin not . Let not Forgiveness have so bad an effect upon you , as to cause you to be remiss in Christian Duties , or as to tempt you to give way to Evil. Shall we sin , because we are forgiven ? or shall we not much matter what manner of Lives we live , because we are set free from the Law of Sin and Death ? God forbid ! Let Grace teach us another Lesson ; and lay other Obligations upon our Spirit● . My little Children , saith he , these things I write unto you , that you sin not . What things ? why , tidings of Pardon and Salvation , and of that nearness to God , to which you are brought by the precious Blood of Christ. Now lest also by this last exhortation , he should yet be misunderstood , he adds , and if any man sin , we have an Advocate with the Father , Jesus Christ the righteous . I say he addeth this to prevent desponding in those weak and sensible Christians , that are so quick of feeling , and of decerning the Corruptions of their Natures . For these cry out continually , That there is nothing that they do , but it is attended with sinful Weaknesses . Wherefore in the Words we are presented with two great truths . First , with a Supposition , that Men in Christ , while in this World , may Sin. If any man sin ; any man , none are excluded ; for ●ll , or any one of the all of them that Christ ●ath redeemed and forgiven , are incident to ●in . By may , I mean not a Toleration , but 〈◊〉 Possibility . For there is not a Man , not a ●ust Man upon the Earth , that doth good and ●●nneth not , Eccles. 7.20 . 1 Kin. 8.46 . Secondly , the other thing with which we 〈◊〉 presented , is , an Advocate : If any man sin , we have an Advocate with Father , Jesus Christ the righteous . Now there lieth in these two truths , two things to be enquired into ; as , 1 , What the Apostle should here mean by sin . 2. And also what he here doth mean by an Advocate . If any man sin , we have an Advocate . There is ground to enquire after the first of these , because , tho here he saith , they that sin have an Advocate ; yet in the very next Chapter , he saith , such are of the Devil , have not seen God , neither know him , nor are of him . There is ground also to enquire after the Second , because an Advocate is supposed in the Text , to be of use to them that sin . I● any Man sin , we have an Advocate . 1. For the First of these , to wit , what the Apostle should here mean by Sin , If any Ma● Sin. I answer , since there is a difference in the Persons , there must be a difference in the Sin ▪ That there is a difference in the Persons , i● shewed before ; one is called a Child of God the other is said to be of the wicked One ▪ Their Sin differ also in their Degree at least for no Child of God sins to that Degree a● to make himself uncapable of Forgiveness ▪ For he that is born of God k●●peth himself , and that wicked one , toucheth him not , Chap. 5.17 , 18. Hence the Apostle says there is a sin unto Death , Mat. 12.32 . which is the Sin from which he that is born of God is kept . The sins therefore are thus distinguished , The Sins of the People of God , are said to be sins that Men commit , the others are counted those , which are the Sins of Devils . First , the Sins of God's people , are said to be Sins which Men commit ; and for which they have an Advocate , tho they , who sin after the example of the wicked one , have none . When a Man or a Woman , saith Moses , shall commit a Sin , which Men commit ; they shall confess their Sin , and an atonment shall be made for them , Numb . 5.5 , 6 , 7. Mark , It is when they commit a Sin , which Men commit . Or as Hosea has it , when they transgress the Commandment like Adam , Hos. 6.7 . Now these are the Sins under consider●tion by the Apostle , and to deliver us from which we have an Advocate with the Father . But for the Sins mentioned in the third Chapter , since the Persons sinning , go here under another Character ; they also must be of another Stamp , to wit , a making Head against the Person , Merits and Grace of Jesus Christ : these are the Sins of Devils in the World ; and for these there is no Remission : These they also , that are of the wicked one , commit ; and therefore sin after the similitude of Satan , and so fall into the Condemnation of the Devil . Secondly , but what is it for Jesus to be an Advocate for these ? If any Man sin we have an Advocate . An Advocate is one who pleadeth for another at any bar , or before any Court of Judicature , but of this more in its place . So then we have in the Text , a Christian , as supposed , committing Sin : and a Declaration of an Advocate prepared to plead for him . If any Man sin we have an Advocate with the Father . And this leads me first to enquire into what by these words the Apostle must of necessity presuppose . For making use here of the Similitude or Office of an Advocate , thereby to shew the preservation of the sinning Christian ; He must , 1. Suppose , That God , as Judge , is now upon the Throne of his Judgment . For an Advocate is to plead at a Bar , before a Court of Judicature . Thus it is among Men ; and for as much as our Lord Jesus is said to be an Advocate with the Father , it is clear , that there is a Throne of Judgment also . This the Prophet Micaiah affirms saying , I saw the Lord sitting upon a Throne , and all the Host of Heaven standing by him on the Right hand , and on the Left , 1 Kin. 22.19 , 20. Sitting upon a Throne for Judgment ; for from the Lord , as then sitting upon that Throne , proceeded that Sentence against King Ahab , that he should go and fall at Ramah-gilead . And he did go , and did fall there , as the award , or fruit of that Judgment . That 's the First . 2. The Text also supposeth , that the Saints , as well as Sinners , are concerned at that Bar ; for the Apostle saith plainly , That there we have an Advocate . And the Saints are concerned at that Bar , because they transgress as well as others , and because the Law is against the Sin of Saints , as well as against the Sins of other Men. If the Saints were not capable of committing of Sin , what need would they have of an Advocate ? [ 1 Chr. 21.3 , 4 , 5 , 6. 1 Sam. 12.13 , 14. Yea though they did sin , yet if they were by Christ so set free from the Law , as that it could by no means take cognisance of their Sins , what need would they have of an Advocate ? none at all . If there be twenty places , where there are Assizes kept in this Land , yet if I have offended no Law , what need have I of an Advocate ? specially if the Judge be Just , and knows me altogether , as the God of Heaven does . But here 's a Judge that 's just , and here 's an Advocate also ; an Advocate for the Children , an Advocate to plead , ( for an Advocate , as such , is not of use , but before a Bar to plead ) therefore here is an Offence , and so a Law broken by the Saints as well as others . That 's the Second thing . 3. As the Text supposeth that there is a Judge , and Crimes of Saints : So it supposeth that there is an Accuser : one that will carefully gather up the Faults of good Men , and that will plead them at this Bar against them . Hence we read of the Accuser of the Brethren , that accuseth them before God day and night , Rev. 12.10 , 11 , 12. For Satan doth not only tempt the godly Man to sin ; but , having prevailed with him , and made him guilty , he packs away to the Court , to God the Judge of all , and there addresses himself to accuse that Man , and to lay to his charge the heinousness of his offence : pleading against him the Law that he has broken , the light against which he did it , and the like . But now , for the relief and support of such poor People ; the Apostle by the Text presents them with an Advocate . That is , with one to plead for them , while Satan pleads against them : With one that pleads for Pardon , while Satan by accusing seeks to pull Judgment , and Vengeance upon our Heads . If any Man sin , we have an Advocate with the Father , Jesus Christ the righteous That 's the Third thing . 4. As the Apostle supposeth a Judge , crimes , and an Accuser : So he also supposeth , that those here-in concerned , to wit , the sinning Children , neither can , nor dare attempt to appear at this Bar themselves , to plead their own Cause before this Judge , and against this Accuser . For if they could , or durst do this , what need they have an Advocate ; for an Advocate is of use to them , whose cause themselves neither can , nor dare appear to plead . Thus Job pray'd for an Advocate to plead his Cause with God , Job 16.20.21 . And David cries out , Enter not into Judgment with thy Servant , O God , for in thy sight shall no Man living be justified , Psal. 143.1 , 2 , 3. Wherefore 't is evident that Saints neither can , nor d●re adventure to plead their cause . Alas the Judge is the Almighty , and Eternal God. The Law broken , is the holy and perfect Rule of God , in it self a consuming Fire . The Sin is so odious , and a thing so abominable , that 't is enough to make all the Angels blush to hear it but so much as once mentioned in so holy a place as that is , where this Great God doth sit to judge . This Sin now hangs about the neck of him , that hath committed it , yea it covereth him , as doth a mantle : The Adversary is bold , cunning , and audacious , and can word a thousand of us into an utter Silence in less than half a quarter of an hour . What then should the Sinner ( if he could come there ) do at this Bar to plead ? Nothing , nothing for his own Advantage . But now comes in his Mercy , he has an Advocate to plead his Cause . If any man sin , we have an Advocate with the Father , Jesus Christ the righteous . That 's the fourth thing : But again , 5. The Apostle also supposeth by the Text , That there is an aptness in Christians , when they have sinned , to forget that they have an Advocate with the Father . Wherefore this is written to put them in Remembrance ; If any Man sin , let him remember , we have an Advocate . We can think of all other things well enough , namely that God is a just Judge , that the Law is perfectly holy , that my Sin is an horrible and an abominable thing , and that I am certainly there of accused before God by Satan . These things I say , we readily think of , and forget them not . Our Conscience puts as in mind of these , our Guilt puts us in mind of these , the Devil puts us in mind of these , and our Reason and Sense holdeth the Knowledge and Remembrance of these close to us ; all that we forget , is , that we have an Advocate , an Advocate with the Father ; that is , one that is appointed to take in hand in open Court , before all the Angels of Heaven , my cause ; and to plead it by such Law and Arguments , as will certainly fetch me off , tho I am cloathed with filthy Garments . But this I say , we are apt to forget , as Job , when he said , Oh that one might plead for a Man with God , as one pleads for his Neighbour , Job 16.21 . Such an one Job had , but he had almost at this time forgot it , as he seems to intimate also , where he wisheth for a days-man that might lay his Hand upon them both . Chap. 9.33 . But our Mercy i● , we have one to plead our cause ; an Advocate with the Father , Jesus Christ the righteous , who will not suffer our Soul to be spilt , and spoiled before the Throne , but will surely plead our Cause . 6. Another thing that the Apostle would have us learn from the words , is this , That to remember , and to believe that Jesus Christ is an Advocate for us , when we have sinned , is the next way to support and strengthen our Faith and Hope . Faith and Hope are very apt to faint , when our sins in their Guilt do return upon us , nor is there any more proper way to relieve our Souls , than to understand that the Son of God is our Advocate in Heaven . True , Christ died for our Sins as a Sacrifice , and as a Priest he sprinkleth with his Blood the Mercy-seat : Ay , but here is one that has sinned after Profession of Faith ; that has sinned grievously , so grievously , that his Sins are come up before God ; yea , are at his Bar pleaded against him by the Accuser of the Brethren ; by the Enemy of the godly . What shall he do now ? Why , let him believe in Christ. Believe , that 's true ; but how now must he conceive in his mind of Christ , for the encouraging of him so to do ? Why , let him call to mind that Jesus Christ is an Advocate with the Father , and as such he meeteth the Accuser at the Bar of God , pleads for this Man that has sinned against this Accuser , and prevaileth for ever against him . Here now , tho Satan be turned Lawyer , tho he accuseth , yea tho his charge against us is true , ( for suppose that we have sinned ) yet our Advocate is with the Father , Jesus Christ the righteous . Thus is Faith encouraged , thus is Hope strengthened , thus is the Spirit of the sinking Christian revived , and made to wait for a good deliverance from a bad cause , and a cunning Adversary : Specially if you consider , 7. That the Apostle also doth further suppose by the Text , That Jesus Christ , as Advocate , if he will but plead our Cause , let that be never so black , is able to bring us off , even before Gods Judgment-Seat to our Joy , and the confounding of our Adversary . For when he saith , we have an Advocate , he speaks nothing if he means not thus . But he doth mean thus , he must mean thus , because he seeketh here to comfort and support the Fallen . Has any Man sinned , we have an Advocate . But what of that , if yet he be unable to fetch us off , when charged for Sin at the Bar , and before the Face of a righteous Judge . But he is able to do this , the Apostle says , so in that he supposeth a Man has sinned , as any Man among the Godly ever did : for so we may understand it ; and if he giveth us not leave to understand it so , he saith nothing to the purpose neither . For it will be objected by some ; But can he fetch me off , tho I have done as David , as Solomon , as Peter , or the like ? It must be answered yes , the openness of the terms [ anyman ] , the indefiniteness of the word [ Sin ] doth naturally allow us to take him in the largest Sense ; besides he brings in this Saying as the chief , most apt and fittest to relieve one crush'd down to Death and Hell by the Guilt of Sin , and a wounded Conscience . Further , methinks by these words , the Apostle seems to triumph in his Christ : Saying , my Brethren , I would have you study to be holy : but if your Adversary the Devil , should get the Advantage of you , and besmear you with the filth of Sin , you have yet , besides all that you have heard already , an Advocate with the Father , Jesus Christ the righteous . Who is as to his Person , interest with God , his Wisdom , and Worth , able to bring you off to the comforting of your Souls . Let me therefore for a Conclusion , as to this , give you an exhortation to believe , to hope and expect that though you have sinned ( for I now speak to the fallen Saint ) that Jesus Christ will make a good end with thee ; trust I say in him , and he shall bring it to pass . I know I put thee upon a hard and difficult task , for believing , and expecting Good ; when my guilty Conscience doth nothing but clog , burden , and terrifie me with the Justice of God , the Greatness of my Sins , and the burning Torments is hard and Sweating work . But it must be , the Text calls for it , thy case calls for it , and thou must do it , if thou wouldst glorifie Christ. And this is the way to hasten the issue of thy Cause in Hand , for believing daunts the Devil , pleaseth Christ , and will help , thee before-hand , to sing that Song of the Church , saying , O Lord , thou hast pleaded the Causes of my Soul , thou hast redeemed my Life , Lam. 3.55 , 56 , 57 , 58 , 59. Yea , believe , and hear thy pleading Lord say to thee , Thus saith the Lord , the Lord and thy God , that pleadeth the Cause of his People , Behold , I have taken out of thy Hand the Cup of trembling , even the dregs of the Cup of my Fury , thou shalt no more drink it again , Isa. 51.20 , 21 , 22. I am not here discoursing of the sweetness of Christ's Nature , but of the Excellency of his Offices , and of his Office of Advocateship in particular , which as a Lawyer for his Client , he is to execute in the Presence of God for us . Love may be where there is no Office , and so where no Power is to do us good : but now , when Love and Office shall meet , they will surely both combine in Christ to do the fallen Christian good . But of his Love we have treated elsewhere ; we will here discourse of the Office of this loving One. And for thy further Information , let me tell thee , That God thy Father , counteth that thou wilt be , when compared with his Law , but a poor one all thy Days . Yea , the Apostle tells thee so , in that he saith , there is an Advocate provided for thee . When a Father provides Crutches for his Child , he doth as good as say , I count that my Child will be yet Infirm . And when God shall provide an Advocate , he doth as good as say , my People are subject to Infirmities : Do not therefore think of thy self above what by plain Texts , and fair Inferences , drawn from Christ's Offices , thou art bound to think . What doth it bespeak concerning thee , That Christ is always a Priest in Heaven , and there ever lives to make Intercession for thee , Heb. 7.24 . but this that thou art at thy best in thy self , yea , and in thy best exercising of all thy Graces too , but a poor , pitiful , sorry , sinful Man. A Man that would , when yet most holy , be certainly cast away , did not thy high-Priest take away for thee , the iniquity of thy holy things . The Age we live in is a wanton Age , the Godly are not so humble and low , and base in their own Eyes as they should . Tho their daily experience calls for it , and the Priest-hood of Jesus Christ too . But above all , the Advocateship of Jesus Christ , declares us to be sorry Creatures . For that Office does as it were predict , that some time or other we shall basely fall , and by falling be undone , if the Lord Jesus stand not up to plead . And as it shews this concerning us ; so it shews concerning God , that he will not lightly , or easily lose his People : He has provided well for us : Blood to wash us in ; a Priest to pray for us , that we may be made to persevere ; and in case we soully fall , an Advocate to plead our Cause , and to recover us from under , and out of all that danger , that by Sin and Satan , we at any time may be brought into . But , Having thus briefly passed through that in the Text , that I think the Apostle must necessarily presuppose , I shall now endeavour to enter into the Bowels of it , and see what in a more particular Manner , shall be found therein . And for my more profitable doing of this work , I shall chuse to observe this Method in my discourse . First , I shall shew you more particularly of this Advocate 's Office , or what , and wherein Christ's Office as Advocate doth lie . Secondly , After that , I shall also shew you how Jesus Christ doth manage this Office of an Advocate . Thirdly , I shall also then shew you , who they are , that have Jesus Christ for their Advocate . Fourthly , I shall also shew you , what excellent Privileges they have , who have Jesus Christ for their Advocate . Fifthly , And to silence Cavillers , I shall also shew the necessity of this Office of Jesus Christ. Sixthly , I shall come to answer some Objections . And Lastly to the Use and Application . To begin with the First of these ; namely to shew you more particularly of Christ's Office as an Advocate , and wherein it lieth . The which I shall do these three ways 1. Touch again upon the Nature of this Office. And then , 2. Treat of the Order and Place that it hath among the rest of his Offices . And , 3. Treat of the Occasion of the Execution of this Office. First , To touch upon the Nature of this Office. It is that which impowereth a Man to plead for a Man , or one man to plead for another , not in common Discourses , and upon common Occasions , as any man may do ; but at a Bar , or before a Court of Judicature , where a Man is accused or impleaded by his Enemy . I say this Advocate 's Office , is such both here , and in the Kingdom of Heaven . An Advocate is as one of our Attorneys , at least in the general , who pleads according to Law and Justice for one or other that is in trouble by Reason of some Miscarriage , or of the naughty Temper of some that are about him , who trouble , and vex , and labour to bring him into danger of the Law. This is the Nature of this Office , as I said , on Earth ; and this is the Office that Christ executeth in Heaven . Wherefore he saith , If any Man sin , we have an Advocate ; one to stand up for him , and to plead for his deliverance before the Bar of God , Joel 3.2 . Isa. 66.16 . Ezek. 38.22 . Jer. 2. For tho in some Places of the Scripture , Christ is said to plead for his , with Men , and that by terrible Arguments , as by Fire , and Sword , and Famine , and Pestilence ; yet this is not that which is intended by this Text , for the Apostle here saith , he is an Advocate with the Father , or before the Father , to plead for those , that there , or that to the Fathers Face shall be accused for their Transgressions . If any Man sin , we have an Advocate with the Father , Jesus Christ the righteous . So then this is the imploy of Jesus Christ , as he is for us an Advocate . He has undertaken to stand up for his People at God's Bar , and before that great Court , there to plead by the Law and Justice of Heaven , for their Deliverance ; when , for their Faults , they are accused , indicted , or impleaded by their Adversary . 2. And now to treat of the Order or Place that this Office of Christ hath , among the rest of his Offices , which he doth execute for us , while we are here in a State of Imperfection : And I think it is an Office that is to come ●ehind , as a Reserve , or for an Help at last , when all other Means shall seem to fail . Men do not use to go to Law , upon every Occasion ; or , if they do , the Wisdom of the Judge , the Jury , and the Court , will not admit that every Brangle and foolish Quarrel shall come before them ; but an Advocate doth then come into Place , and then to the Exercise of his Office , when a Cause is counted worthy to be taken notice of by the Judge , and by the Court. Wherefore he , I say , comes in the last Place , as a reserve , or help at last to plead ; and by pleading to set that right by Law , which would otherwise have caused an increase to more doubts and to further Dangers . Christ as Priest , doth always works of Service for us ; because in our most spiritual things there may faults and Spots be found , and these he taketh away of Course by the Exercise of that Office. For he always wears that Plate of Gold upon his Fore-head before the Father , whereon is written , Holiness to the Lord. But now , besides these common Infirmities , there are Faults that are highly gross and foul , that oft are found in the Skirts of the Children of God. Now these are they that Satan taketh hold on , these are they that Satan draweth up a Charge against us for . And to save us from these , it is , that the Lord Jesus is made an Advocate . When Joshua was cloathed with filthy Garments , then Satan stood at his right Hand to resist him , and then the Angel of the Covenant , the Lord Jesus pleaded for his Help , Zech. 3. By all which it appears , that this Office comes behind , is provided as a Reserve , that we may have help at a pinch , and then be lifted out , when we sink in mire where there is no standing . This is yet further hinted at by the several Postures that Christ is said to be in , as he exerciseth his Priestly , and Advocate 's Office. As a Priest he sits , as an Advocate he stands , Isa. 3.13 . The Lord stands up when he pleads . His sitting is more constant and of Course ; Sit thou , &c. but his standing is occasional , when Joshua is indicted ; or when Hell and Earth is broken loose against his Servant Stephen . For as Joshua was accused by the Devil , and as then the Angel of the Lord stood by ; so when Stephen was accused by men on Earth and that Charge seconded by the fallen Angels before the Face of God , 't is said the Lord Jesus stood on the Right Hand of God , Act. 7.55 . wit , to plead , for so I take it , because standing is his Posture as an Advocate , Heb. 10. not as a Priest , for as a Priest he must sit down , but he standeth as an Advocate , as has been shew'd afore . Wherefore , Secondly , The Occasion of his exercising of this Office of Advocate , is , as hath been hinted already , when a Child of God shall be found guilty before God of some heinous Sin , of some grievous thing in his Life and Conversation . For as for those Infirmities that attend the best , in their most spiritual Sacrifices ; if a Child of God were guilty of ten thousand of them , they are of Course purged through the much Incense that is always mixed with those Sacrifices , in the golden Censer that is in the Hand of Christ : And so he kept clean and counted upright notwithstanding those Infirmities . And therefore you shall find that notwithstanding those common Faults the the Children of God are counted good and upright in Conversation , and not charged as Offenders . David , saith the Text , did that which was right in the eyes of the Lord , and turned not aside from any thing that he commanded him , all the days of his Life , save only in the matter of Uriah the Hittite , 1 Kin. 15.5 . But was David in a strict Sense without Fault in all things else ? No verily : But that was foul in a higher degree than the rest , and therefore there God sets a blot : Ay , and doubtless , for that he was accused by Satan before the Throne of God : For here is Adultery , and Murder and Hypocrisie , in David ●s doings : Here is notorious matter , a great Sin , and so a great Ground for Satan to draw up an Indictment against the King ; and a thundering one to be sure shall be preferred against him . This is the time then for to Christ stand up to plead . For now there is room for such a Question , can David's Sin stand with Grace , or is it possible that a Man that has done as he has , should yet be found a Saint , and so in a Saved State ? Or can God repute him so , and yet be Holy and Just ? Or can the Merits of the Lord Jesus reach , according to the Law of Heaven , a Man in this Condition ? Here is a Case dubious , here 's a Man whose Salvation , by his foul Offences , is made doubtful : Now we must to Law and Judgment ; wherefore now let Christ stand up to plead . I say now was David's Case dubious , Psal. 51. he was afraid that God would cast him away , and the Devil hoped that he would , and to that end charged him before God's Face , if perhaps he might get Sentence of Damnation to pass upon his Soul. But this was David's Mercy he had an Advocate to plead his Cause , by whose , Wisdom and Skill in Matters of Law and Judgment , he was brought off of those heavy Charges , from those gross Sins , and delivered from that eternal Condemnation , that by the Law of Sin and Death was due thereto . This is then the occasion that Christ taketh to plead , as Advocate , for the Salvation of his People : to wit the Cause ; he pleadeth the Cause of his People . Not every Cause but such and such a Cause ; the Cause that is very bad , and by the which they are involved not only in Guilt and Shame , but also in danger of Death and Hell. I say the Cause is bad , if the Text be true ; if Sin can make it bad , yea if Sin it Self be bad . If any Man sin , we have an Advocate . An Advocate to plead for him ; for him as considered guilty , and so consequently as considered in a bad Condition . 'T is true we must distinguish between the Person and the Sin : and Christ pleads for the Person , not the Sin : but yet , he cannot be concerned with the Person , but he must be with the Sin ; for tho the Person and the Sin may be distinguished , yet they cannot be separated . He must plead then not for a Person only , but for a guilty Person , for a Person under the worst of Circumstances : If any Man sin , we have an Advocate for him as so considered . When a Man's Cause is good , it will sufficiently plead for it self , yea and for its Master too : specially when it is made appear so to be , before a Just and Righteous Judge . Here therefore needs no Advocate , the Judge himself will pronounce him righteous . This is evidently seen in Job , Thou movest me against him ( this said God to Satan ) to destroy him without a Cause , Job 2.3 . Thus far Job's Cause was good , wherefore he did not need an Advocate ; his Cause pleaded for its self , and for its owner also . But if it was to plead good Causes for which Christ is appointed Advocate , then the Apostle should have written thus : If any Man be righteous , we have an Advocate with the Father . Indeed I never heard but one in all my Life preach from this Text , and he , when he came to handle the Cause for which he was to plead , pretended it must be good , and therefore said to the People see that your Cause be good , else Christ will not undertake it . But when I heard it , Lord , thought I , if this be true , what shall I do , and what will become of all this People ; yea and of this Preacher too ? Besides , I saw that by the Text , the Apostle supposeth an other Cause , a Cause bad , exceeding bad , if Sin can make it so . ( And this was one Cause why I undertook this work . ) When we speak of a Cause , we speak not of a Person simply as so considered : For , as I said before , Person and Cause must be distinguished . Nor can the person make the Cause good , but as he regulates his Action by the Word of God : If then a good , a righteous man doth what the Law condemns , that thing is bad ; and if he be indicted for so doing , he is indicted for a bad Cause ; and he that will be his Advocate , must be concerned in , and about a bad Matter , and how he will bring his Client off , therein doth lie the Mystery . I know that a bad Man may have a good Cause depending before the Judge , and so also good Men have , Job 31. but then they are bold in their own Cause and fear not to make mention of it , and in Christ to plead their Innocency before the God of Heaven , as well as before Men , Psal. 71.3 , 4 , 5. 2 Cor. 1.23 . Gal. 1.20 . Phil. 1.8 . But we have in the Text a Cause that all Men are afraid of , a Cause that the Apostle concludes so bad , that none but Jesus Christ himself can save the Christian from it . It is not only sinful , but Sin it self . If any Man sin , we have an Advocate with the Father . Wherefore there is in this Place handled by the Apostle one of the greatest Mysteries under Heaven . To wit , That an innocent and holy Jesus , should take in hand to plead for one before a just and righteous God , that has defiled himself with Sin. Yea , that he should take in Hand to plead for such an one against the fallen Angels ; and that he should also by his Plea effectually rescue , and bring them off from the Crimes and Curse whereof they were verily guilty , by the Verdict of the Law and Approbation of the Judge . This I say is a great Mystery , and deserves to be pry'd into by all the godly , both because much of the Wisdom of Heaven is discovered in it , and because the best Saint is , or may be concerned with it . Nor must we by any means let this truth be lost , because it is the truth , the Text has declared it so : And to say otherwise is to belye the Word of God , to thwart the Apostle , to sooth up Hypocrites , and to rob Christians of their Privilege , and to take the Glory from the Head of Jesus Christ , Luk. 18.11 , 12. The best Saints are most sensible of their Sins , and most apt to make Mountains of their Mole-hills : Satan also , as has been already hinted , doth labour greatly to prevail with them to sin , and to provoke their God against them , Job 2.9 . by pleading what is true , or by surmising evilly of them , to the end they may be left with him to be try'd , that they may be accused by him . Great is his malice towards them , great is his Diligence in seeking their Destruction ; wherefore greatly doth he desire to sift to try , and winnow them , if perhaps he may work in their Flesh to answer his Design ; that is , to break out in sinful Acts that he may have by Law to accuse them to their God and Father . Wherefore for their Sakes this Text abides , that they may see , that when they have sinned they have an Advocate with the Father , Jesus Christ the righteous . And thus have I shew'd you the Nature , the Order , and Occasion of this Office of our blessed Lord Jesus . I come now to shew you , How Jesus Christ doth manage this his Office of an Advocate for us . And that I may do this to your Edification , I shall choose this Method for the opening of it . First , shew you how he manages this Office with his Father . Secondly , I shall shew you how he manages it before him , against our Adversary . How he manages this his Office of Advocate with his Father . First , He doth it by himself , by no other , as Deputy under him . No Angel , no Saint , no Work has place here , but Jesus , and Jesus only . This the Text implies , we have an Advocate , speaking of one , but one , one alone , without an Equal or an Inferior . We have but one , and he is Jesus Christ. Nor is it for Christ's Honour , nor for the Honour of the Law or of the Justice of God , that any but Jesus Christ should be an Advocate for a sinning Saint . Besides , to assert the contrary , what doth it but lessen Sin , and make the Advocateship of Jesus Christ superfluous ? It would lessen Sin , should it be removed by a Saint or Angel : It would make the Advocateship of Jesus Christ superfluous , yea , needless should it be possible that Sin could be removed from us by either Saint or Angel. Again , If God should admit of more Advocates than one , and yet make mention of never an one but Jesus Christ , or if John should allow another , and yet speak nothing but of J●sus only : Yea that an Advocate under that title should be mentioned but once , but once only in all the Book of God , and yet that divers should be admitted , stands neither with the Wisdom or Love of God , nor with the Faithfulness of the Apostle . But Saints have but one Advocate , if they will use him , or improve their Faith in that Office for their Help , so ; if not , they must take what follows . This I thought good to hint at , because the times are corrupt and because Ignorance and Superstition always waits for a Countenance with u● and these things have a natural tendency , as to darken all truth , so especially this , which bringeth to Jesus Christ so much Glory , and yieldeth to the Godly so much Help and Relief . Secondly , As Jesus Christ alone is Advocate , so God's Bar , and that alone , is that before which he pleads . For God is Judge himself , Deut. 32 , 36. Heb. 13.23 . Nor can the Cause which now he is to plead be removed into any other Court , either by appeals , or otherwise . Could Satan remove us from Heaven to a●other Court he would certainly be too hard for us , because there we should want our Jesus , our Advocate to plead our Cause . Indeed sometimes he impleads us before Men , and they are glad of the Occasion , for they and he are often one ; but then we have Leave to remove our Cause , and to pray for a Tryal in the highest Court : Saying , Let my Sentence comeforth from thy Presence , and let thine eyes behold the things that are Equal , Psal. 17.2 . This wicked World doth sentence us for our good Deeds , but how then would they sentence us for our bad ones ? But we will never appeal from Heaven to Earth for Right : For here we have no Advocate ; our Advocate is with the Father , Jesus Christ the Righteous . Thirdly , As he pleadeth by himself alone , and no where else but in the Court of Heaven with the Father : So as he pleadeth with the Father for us , he observeth this Rule ; 1. He granteth , and confesseth whatever can rightly be charged upon us : Yet so , as that he taketh the whole Charge upon himself ; acknowledging the Crimes to be his own . O God , says he , thou knowest my foolishness , and my Sins , my Guiltiness is not hid from thee , Psal. 69.5 . And this he must do , or else he can do nothing : If he hides the Sin or lesseneth it , he is faulty : If he leaves it still upon us , we die : He must then take our Iniquity to himself , make it his own , and so deliver us . For having thus taken the Sin upon himself , as he lawfully may , and lovingly doth , for we are Members of his Body , ( so 't is his Hand , 't is his Foot , 't is his Ear that hath sinned : ) It followeth that we live , if he lives , and who can desire more . This then must be thorowly considered , if ever we will have Comfort in a day of Trouble and Distress for Sin. And thus far there is , in some kind , a harmony betwixt his being a Sacrifice , a Priest and an Advocate ; as a Sacrifice our Sins were laid upon him , Isa. 53. as a Priest he beareth them , Exod. 28.38 . and as an Advocate he acknowledgeth them to be his own , Psal. 69.5 . Now , having acknowledged them to be his own , the Quarrel is no more 'twixt us and Satan : For the Lord Jesus has espoused our Quarrel , and made it his . All then that we , in this matter , have to do , is , to stand at the Bar , by Faith among the Angels , and see how the business goes . O Blessed God! What a Lover of Mankind art thou , and how gracious is our Lord Jesus , in his thu● managing matters for us ? 2. The Lord Jesus having thus taken ou● Sins upon himself , next pleads his own Goodness to God , on our Behalf : Saying , Let not them that wait on thee , O Lord God of Hosts , be ashamed for my Sake : Let not those that seek thee , be confounded for my Sake , O God of Israel . Because for thy Sake I have born Reproach : Shame hath covered my Face , Psal. 69.6 , 7 , Mark , let them not be ashamed for my Sake , let them not be confounded for my Sake . Shame and Confusion , are the Fruits of Guilt , or of a Charge for Sin , Jer. 3.25 . and are but an enterance into Condemnation , Dan. 12.2 . Joh. 5.29 . But behold , how Christ pleads , saying , Let not that be , for my Sake , for the Merit of my Blood , for the Perfection of my Righteousness , for the Prevalency of my Intercession , Let them not be ashamed for my Sake , O Lord God of Hosts . And let no Man object , because this Text is in the Psalms , as if it were not spoke by the Prophet , of Christ ; for , both John and Paul , yea , and Christ himself , do make this Psalm a Prophecy of him : Compare ver . 9. with Joh. 2.17 . and ver . 9 , with Rom. 15.3 . And ver . 21. with Matth. 27.48 . and Mat. 15.25 . But is not this a wonderful thing , That Christ should first take our Sins , and account them his own ; and then plead the value and worth of his whole self , for our Deliverance ? For , by these Words [ for my Sake , ] he pleadeth his own self , his whole self , and all that he is and has : And thus he puts us in good Estate again , tho our Cause was very bad . To bring this down to weak Capacities , Suppose a Man should be indebted twenty thousand Pounds , but has not twenty thousand farthings wherewith to pay ; And suppose also , that this Man be arrested for this Debt , and that the Law also , by which he is sued , will not admit of a penny bate : This Man may yet come well enough off , it his Advocate , or Attorney will make the Debt his own , and will , in the Presence of the Judges , out with his Bags and pay down every Farthing . Why this is the way of our Advocate . Our Sins are called Debts , Matth. 6.12 . we are sued for them at the Law , Luk. 12.59 . and the Devil is our Accuser ; but behold , the Lord Jesus comes out with his Worthiness , pleads it at the Bar , making the Debt his own , Mark 12.42 . 2 Cor. 3.5 . and saith , now let them not be ashamed , for my Sake , O Lord God of Hosts , let them not be confounded for my Sake , O God of Israel . And hence , as he is said to be an Advocate , so he is said to be a Propitiation , or a mends-Maker , or one that appeaseth the Justice of Go● for our Sins , If any Man sin , we have an Advocate with the Father , Jesus Christ the righteous ; and he is the Propitiation for our Sins . And who can now object against the Deliverance of the Child of God ? God cannot ; for he for Christ's Sake , according as he pleaded , hath forgiven us all Trespasses , Col. 2.13 . Eph. 4.32 . The Devil cannot ; his Mouth is stopp'd as is plain in the Case of Joshua , Zech. 3. The Law cannot , for that approveth of what Christ has done . This then is the way of Christ's pleading . You must know , That when Christ pleads with God , he pleads with a just and righteous God , and therefore he must plead Law and nothing but Law : And this he pleaded in both these Pleas. First , in confessing of the Sin , he justified the Sentence of the Law , in pronouncing of it evil , and then in his laying of himself , his whole self , before God , for that Sin he vindicated the Sanction , and Perfection of the Law. Thus therefore he magnifies the Law and makes it Honorable , and yet brings off the Client , safe and sound in the view of all the Angels of God. Thirdly , the Lord Jesus , having thus taken our Sins upon himself , and presented God with all the Worthiness that is in his whole self , for them , in the next place , he calleth for Justice , or a just Verdict upon the Satisfaction he hath made to God and to his 〈◊〉 Then Proclamation is made in open Court saying take away the filthy Garments from him , from him that hath offended , and cloath him with Change of Raiment , Zech. 3. Thus the Soul is preserved that hath sinned ; thus the God of Heaven is content that he should be saved ; thus Satan is put to Confusion , and Jesus applauded and cried up by the Angels of Heaven , and by the Saints on Earth . Thus have● shewed you how Christ doth Advocate it with God , and his Father , for us , and I have been the more particular in this , because the Glory of Christ , and the Comfort of the Dejected , is greatly concerned , and wrapt up in it . Look then to Jesus , if thou hast sinned ; to Jesus , as an Advocate pleading with the Father for thee : Look to nothing else , for he can tell how , and that by himself , to deliver thee : yea , and will do it , in a way of Justice , which is a Wonder , and to the Shame of Satan ; which will be his Glory , and also to thy compleat Deliverance , which will be thy Comfort and Salvation . But to pass this , and to come to the Second thing , which is , to shew you , how the Lord Jesus manages this his Office of an Advocate , before his Father , against the Adversary : For he pleadeth with the Father , but pleadeth 〈◊〉 ●●e Devil , he pleadeth with the Fa●her , Law and Justice ; but against the Adversary he letteth out himself . I say as he pleadeth against the Adversary , so he enlargeth himself , with Arguments , over and besides those which he pleadeth with God his Father . Nor is it meet , or needful , that our Advocate , when he pleads against Satan , should so limit himself to matter of Law , as when he pleadeth with his Father . The Saint by sinning oweth Satan nothing , no Law of his is broken thereby , why then should he plead for the saving of his People , justifying Righteousness to him ? Christ , when he died , died not to satisfie Satan , but his Father ; not to appease the Devil , but to answer the Demands of the Justice of God , nor did he Design when he hanged on the Tree , to triumph over his Father , but over Satan . He redeemed us therefore from the Curse of the Law , by his Blood , Gal. 3.13 . and from the Power of Satan , by his Resurrection , Heb. 2.14 . He delivered us from righteous Judgment by Price , and Purchase ; but from the Rage of Hell by Fight and Conquest . And , as he acted thus diversly in the Work of our Redemption ; even so he also doth in the Execution of his Advocate 's Office. When he pleadeth with God , he pleadeth so : And when he pleadeth against Satan he pleadeth so . And how he pleadeth with God , when he dealeth with Law and Justice , I have shewed you ; and now I will shew you how he pleadeth , before him , against the Accuser of the Brethren . First , He pleads against him the well-Pleasedness that his Father has in his Merits , saying , This shall please the Lord. Or this doth , or will please the Lord , better than any thing that can be propounded , Psal. 69.31 . Now this Plea being true , as it is , being established upon the liking of God Almighty : Whatever Satan can say , to obtain our everlasting Destruction , is without Ground , and so , unreasonable : I am well pleased , saith God , Mat. 3.17 . and again , The Lord is well pleased for for [ his ] Christ's Righteousness Sake , Isa. 42.21 . All that enter Actions against others , pretend that wrong is done , either against themselves , or against the King. Now Satan will never enter an Action against us in the Court above , for that wrong by us has been done to himself , he must pretend then , that he sues us for that Wrong has by us been done to our King : But behold , we have an Advocate with the Father , and he has made Compensation for our Offences : He gave himself for our Offences . But still Satan maintains his Suit ; and our God saith he is well pleased with us for this Compensation Sake , yet he will not leave off his Clamor . Come then , says the Lord Jesus , the Contention is not now against my People , but my self , and about the Sufficiency of the Amends that I have made for the Transgressions of my People . But he is near that justifieth me , that approveth and accepteth of my Doings , Therefore shall I not be confounded . Who is mine Adversary ? let him come near me . Behold , the Lord God will help me , Isa. 50.7 , 8 , 9. Who is he that condemneth me ? Lo , they shall all ( were there ten thousand times as many more of them ) wax old as a Garment , the Moth shall eat them up . Wherefore , if the Father saith Amen to all this , as I have shew'd already that he hath , and doth , the which also further appeareth , because the Lord God has called him the Saviour the Deliverer and the Amen : What follows , but that a Rebuke should proceed from the Throne against him ? And this , indeed , our Advocate calls for , from the Hand of his Father ; saying , O Enemy , The Lord rebuke thee : Yea he doubles this Request , to the Judge , to intimate his Earnestness for such a Conclusion , or to shew that the Enemy shall surely have it , both from our Advocate and from him , before whom Satan has so grievously accused us , Zech. 3. For what can be expected to follow from such an Issue in Law as this is , but sound and severe snibs , from the Judge , upon him that hath thus troubled his Neighbour and that hath , in the Face of the Country , cast Contempt upon the highest act of Mercy , Justice , and Righteousness , that ever the Heavens beheld ? And all this is true , with reference to the Case in Hand ; wherefore , The Lord rebuke thee , is that which , in Conclusion , Satan must have for the Reward of his Works of Malice , against the Children , and for his contemning of the Works of the Son of God. Now , our Advocate having thus established , by the Law of Heaven , his Plea with God , for us , against our Accuser , there is way made for him to proceed , upon a Foundation that cannot be shaken : Wherefore he proceedeth in his Plea , and further urges against this Accuser of the Brethren , Secondly , God's Interest in this People , and prayeth that God would remember that . The Lord rebuke thee , O Satan ; the Lord that hath chosen Jerusalem rebuke thee . True , the Church , the Saints , are despicable in the World , wherefore Men do think to tread them down . The Saints are also weak in Grace , but have Corruptions , that are strong , and therefore Satan , the God of this World , doth think to tread them down : But the Saints have a God , the living , the eternal God , and therefore , they shall not be troden down : Yea , They shall be holden up ; for God is able to make them stand , Rom. 14.4 . It was Haman's mishap , to be ingaged against the Queen , and the Kindred of the Queen . 'T was that that made him he could not prosper ; that brought him to Contempt and the Gallows . Had he sought to ruin another People , probably he might have brought his Design to a desired Conclusion : But his compassing the Death of the Queen spoiled all . Satan also , when he fighteth against the Church , must be sure to come to the worst ; For God has a Concern in that : Therefore it is said , The Gates of Hell shall not prevail against it ; but this hindreth not but that he is permitted to make almost what Spoils he will , of those that belong not to God : Oh! how many doth he accuse and soon get out from God , against them , a Licence to destroy them ? As he served Ahab and many more . But this I say , is a very great Block in his Way , when he medle●h with the Children : God has an Interest in them . Hath God cast away his People ? God forbid ! Rom. 11.1 , 2. The Text intimates , That they , for Sin , had deserved it , and that Satan would fain have had it been so . But God's Interest in them , preserved them : God hath not cast away his People which he fore-knew . Wherefore , when Satan accuseth them before God ? Christ , as he pleadeth his own Worth and Merit ; pleadeth also against him , that Interest that God has in them . And , tho this to some may seem but an indifferent Plea ; for what Ingagement lieth , may they say upon God to be so much concerned with them : for they sin against him ; and often provoke him most bitterly ? Besides , in their best State they are altogether Vanity , and a very thing of nought . What 's Man , ( sorry Man ) that thou art mindful of him , or that thou shouldest so be ? I answer , tho there lieth no Ingagement upon God , for any Worthiness that is in Man , yet there lieth a great deal upon God , for the Worthiness that is in himself . God has ingaged himself with his , having chosen them to be a People to himself . And by this means they are so secured from all that all can do against them ; that the Apostle is bold , upon this very Account , to challenge all despite to do its worst against them ; saying , who s●all lay any thing to the Charge of God's Elect ? Rom. 8.33 . Who ? Saith Satan , Why that will I. Ay saith he , but who can do it and prevail ? It is God that justifieth , who is he that condemneth ? ver . 34. By which Words , the Apostle clearly declareth , That Charges against the Elect , tho they may be brought against them , must needs prove ineffectual , as to their Condemnation ; 'cause their Lord God still will justifie for that Christ has died for them . Besides , a little to enlarge . The Elect are bound to God by a seven-fold Cord , and a three-fold one is not quickly broken . First , Election is eternal , as God himself , and so without Variableness , or Shadow of Change. And hence it is called an eternal Purpose , and a Purpose of God that must stand , Eph. 3.11 . Rom. 9.11 . Secondly , Election is absolute , not conditional . And therefore cannot be overthrown by the Sin of the Man who is wrapt up therein . No Works foreseen to be in us , was the Cause of God's chusing of us . No Sin in us shall frustrate or make Election void . Who shall lay any thing to the Charge of God's Elect ? It is God that justifieth , Rom. 9.11 . chap. 11.6 , 7. Thirdly , By the Act of Election the Children are involved , wrapt up , and covered in Christ ( he hath chosen us in him ) not in our selves , not in our Vertues , no not for , or because of any thing , but of his own Will , Eph. 1.4 , 5 , 6 , 7 , 8 , 9. Fourthly , Election includeth in it a permanent Resolution of God to glorifie his Mercy on the Vessels of Mercy , Thus fore-ordained unto Glory , Rom. 9.15 , 18 , 23. Fifthly , By the Act of electing Love it is concluded , that all things whatsoever , shall work together for the Good of them whose Call to God , is the Fruit of this Purpose ; this eternal Purpose of God , Rom. 8.28 , 29 , 30. Sixthly , The Eternal Inheritance is , by a Covenant of free and unchangeable Grace , made over to those thus chosen . And to secure them from the Fruits of Sin , and of the Malice of Satan it is sealed by this our Advocate 's Blood as he is Mediator of this Covenant : Who also is become surety to God for them , to wit , to see them forth-coming at the great Day , and to set them then safe and sound before his Fathers Face after the Judgment is over , Rom. 9.24 . Heb. 9.15 . chap. 7.22 . chap. 13.20 . chap. 9.17 , 18 , 19 , 20 , 21 , 22 , 23 , 24. Joh. 10.28 , 29. Seventhly , By this Choice , Purpose , and Decree , the Elect , the concerned therein , have allotted them by God , and laid up for them in Christ , a Sufficiency of Grace , to bring them , through all Difficulties , to Glory . Yea and they ; every one of them , after the first Act of Faith , the which also they shall certainly attain , ( because wrapt up in the Promise for them ) are to receive the earnest and first Fruits thereof into their Souls , 2 Tim. 1.9 . Acts 14.22 . Eph. 1.4 , 5 , 13 , 14. Now , put all these things together , and then feel if there be not weight in this Plea of Christ against the Devil . He pleads God's Choice and Interest in his Saints against him , an Interest that is secured by the Wisdom of Heaven ; by the Grace of Heaven ; by the Power , Will , and Mercy of God in Christ. An Interest in which all the three Persons in the God-head have engaged themselves by mutual Agreement and Operation , to make good when Satan has done his All. I know there are some that object against this Doctrine , as false : But such perhaps are ignorant of some things else as well as of this . However they object against the Wisdom of God , whose truth it is , and against Christ our Advocate , whose Argument , as he is such , it is , yea , they labour , what in them lieth to wrest that Weapon out of his Hand , with which he so cudgelleth the Enemy , when , as Advocate , he pleadeth so effectually against him for the rescuing of us from the Danger of Judgement : Saying : The Lord rebuke thee , O Satan , even the Lord that hath chosen Jerusalem , rebuke thee . Secondly , As Christ , as Advocate , plead● against Satan , the Interest that his Father hath in his chosen . So also he pleads against him , by no less Authority , his own Interest in them . Holy Father , saith he , keep through thine own Name those whom thou hast given me , Joh. 17. 11. Keep them while in the World , from the Evil , the Soul-damning Evil of it . These Words are directed to the Father , but they are levelled against the Accusations of the Enemy , and were spoken here , to shew what Christ will do for his , against our Foe , when he is above . How , I say , he will urge , before his Father his own Interest in us , against Satan , and against all his Accusations when he brings them to the Bar of God's Tribunal with Design to work our utter Ruin. And is there not a great deal in it ? As if Christ should say , Father , my People have an Adversary who will accuse them for their Fault before thee ; but I will be their Advocate , and , as I have bought them of thee , I will plead my Right against him , Joh. 10.28 . Our English Proverb is , Interest will not lye . Interest will make a man do that which otherwise he would not . How many thousands are there for whom Christ doth not so much as once open his Mouth , but leaves them to the Accusations of Satan , and to Ahab's Judgment , nay a worse , because there is none to plead their Cause ? And why doth not he concern himself with them , but because he is not interested in them ? I pray not for the World , but for those thou hast given me , for they are thine , And all mine are thine , and I am glorified in them , Joh. 17.9 , 10. Suppose so many Cattel in such a Pound , and one goes by , whose they are not ; doth he concern himself ? No , he beholds them and goes his way . But suppose that at his Return he should find his own Cattel in that Pound ; would he now carry it toward them as he did unto the other ? No , no. He has Interest here : they are his that are in the Pound : Now he is concerned , now he must know who put them there , and for what Cause too they are served as they are . And if he finds them rightfully there , he will fetch them thence by Ransom ; but if wrongfully he will replevy them , and stand a Tryal at Law with him that has thus illegally pounded his Cattel . And thus it is 'twixt Jesus Christ and his , he is interested in them , the Cattel are his own , his own Sheep , Joh. 10.3 , 4. but poundded by some other by the Law , or by the Devil . If pounded by the Law , he delivereth them by Ransom ; if pounded by the Devil , he will replevy them , stand a Tryal at Law for them , and will be against their Accuser , their Advocate himself . Nor can Satan withstand his Plea , though he should against them join Argument with the Law , for as much as has been prov'd before , he can and will by what he has to produce and plead of his own , save his from all Trespasses , Charges , and Accusations . Besides all Men know that a Man's proper Goods are not therefore forfeited , because they commit many , and them too great Transgressions . And if any Man sin , we have an Advocate with the Father , Jesus Christ the Righteous . Now the Strength of this Plea thus grounded upon Christ's Interest in his People , is great : And hath many weighty Reasons on it's side , as , First , They are mine : Therefore in Reason at my Dispose not at the Dispose of an Adversary . For while a thing can properly be called mine , no Man has therewith to do but my self ; nor doth ( a Man , nor ) Christ lose his Right to what he has by the Weakness of that thing which is his proper Right . He therefore as an Advocate , pleadeth Interest ; his own Interest in his People , and Right must with the Judge of all the Earth take Place . Shall not the Judge of all the Earth do right ? Gen. 18.25 . Secondly , They cost him dear , and that which is dear bought is not easily parted with , 1 Cor. 6.20 . They were bought with his Blood , Eph. 1.7 . 1 Pet. 1.18 , 19. they were given him for his Blood , and therefore are dear Children , Eph. 5.1 . For they are his by the highest Price . And this Price he as Advocate pleadeth against the Enemy of our Salvation : Yea I will add , they are his , because he gave his All for them , 2 Cor. 8.9 . when a Man shall give his All for this or that , then that which he so hath purchased , is become his All. Now Christ has given his all for us , he made himself poor for us , Eph. 1.23 . Wherefore we are become his All , his Fulness , and so the Church is called . Nay further . Christ likes well enough of his Purchace , though it hath cost him his All. The Lines , says he , are fallen to me in pleasant Places , I I have a goodly Heritage , Psal. 16. Now put all these things together , and there is a strong Plea in them . Interest , such an Interest , will not be easily parted with . But this is not all ; for , Thirdly , As they cost him dear , so he hath made them near to himself , near by way of Relation . Now that which did not only cost dear , but that by way of Relation is made so : That a Man will plead heartily for . Said David to Abner , Thou shalt not see my Face , except thou first bring Michal Saul's Daughter , when thou comest to see my Face , 2 Sam. 3.13 , 14. Saul's Daughter cost me dear ; I bought her with the jeopardy of my Life : Saul's Daughter is near to me , she is my beloved Wife . He pleaded hard for her because she was dear and near unto him . Now , I say , the same is true in Christ. His People cost him dear , and he hath made them near unto him ; wherefore , to plead Interest in them , is to hold by an Argument that is strong . 1. They are his Spouse , and he hath made them so . They are his Love , his Dove , his Darling , and he accounts them so . Now should a wretch attempt in open Court to take a Man's Wife away from him , how would this cause the Man to plead ! Yea , and what Judge , that is just , and knows that the Man has this Interest in the Woman pleaded for , would yield to , or give a Verdict for the Wretch against the Man , whose Wife the Woman is ? Thus Christ in pleading Interest , in pleading [ thou gavest them me ] pleads by a strong Argument ; an Argument that the Enemy cannot invalidate . True , were Christ to plead this before a Saul , 1 Sam. 25.44 . or before Sampson's Wives Father , the Philistian , Judg. 14.20 . perhaps such treacherous Judges would give it against all Right . But I have told you the Court in which Christ pleads , is the Highest and the Justest , and that from which there can be no Appeal . Wherefore Christ his Cause ; and so , the Cause of the Children of God , must be tryed before , their Father , from whose Face to be sure , just Judgment shall proceed . But , 2. As they are called his Spouse , so they are called his Flesh , and Members of his Body , 1 Cor. 12.27 . Now , said Paul to the Church , Ye are the Body of Christ and Members in particular , Eph. 5.30 . This Relation also makes a Man plead hard . Were a Man so plead far a Limb , or a Member of his own , how would he plead ! What Arguments would he use ! and what Sympathy and feeling would his Arguments flow from ! I cannot lose a Hand , I cannot lose a Foot , cannot lose a Finger : Why , Saints are Christ's Members , his Members are of himself . With what Strength of Argument would a Man plead the Necessaryness of his Members to him , and the Vnnaturalness of his Adversary in seeking the Destruction of his Members , and the Deformity of his Body . Yea , a Man would shuck , and cringe , and weep , and intreat , and make Demurrs and Halts , and Delays to a thousand Years ( if possible ) before he would lose his Members , or any one of them . But I say , how would he plead , and Advocate it , for his Members , if Judge , and Law , and Reason , and Equity were all on his side ; and if by the Adversary there could be nothing urged , but that against which the Advocate had long before made Provision for the effectual Overthrow thereof ? And all this is true as to the Case that lies before us . Thus we see what Strength there lieth in this second Argument that our Advocate bringeth for us against the Enemy . They are his Flesh and Bones , his Members : He cannot spare them : He cannot spare this , because ; nor that , because ; nor another because ; nor any because they are his Members . As such they are lovely to him , as such they are useful to him , as such they are an Ornament to him : Yea , tho in themselves they are feeble , weak , and through Infirmity much disabled from doing as they should . Thus If any Man sin , we have an Advocate with the Father , Jesus Christ ●he righteous . But , Fourthly , As Christ , as Advocate , pleads for us against Satan , his Fathers Interest in us , ●nd his own : So he pleadeth against him ●hat Right and property that he hath in Heaven to give it to whom he will. He has a Right to Heaven , as Priest and King ; it is ●is also by Inheritance . And since he will be ●o good a Benefactor to bestow this House ●n some Body ; but not for their Deserts , ●ut not for their Goodness : And since again ●e has to that end spilt his Blood for , and ta●en a Generation into Covenant-Relation to ●im that it might be bestowed on them , it ●●all be bestowed on them : And he will ●ead this if there be need , if his People sin 〈◊〉 if their Accuser seeks , by their Sin , their Ruin and Destruction . Father , saith he , I will that those whom thou hast given me , be with me where I am , that they may behold my Glory , Joh. 17.24 . Which thou hast given me . Christ's Will , is the Will of Heaven , the Will of God ; shall not Christ then prevail ? I will , saith Christ ; I will , saith Satan : But whose Will shall stand ? 'T is true , Christ in the Text speaks more like an Arbitrator than an Advocate : More like a Judge than one pleading at a Bar. I will have it so , I judge that so it ought to be and must . But there is also something of Plea in the Words both before his Father , and against our Enemy . And therefore he speaketh like one that can plead and determine also , yea like one that has Power so to do . But shall the Will of Heaven stoop to the Will of Hell ? Or the Will of Christ to the Will of Satan ? Or the Will of Righteousness to the Will of Sin ? Shall Satan , who is God's Enemy , and whose Charge wherewith he chargeth us for Sin , and which is grounded not upon Love to Righteousness , but upon Malice against God's Designs of Mercy , against the Blood of Christ , and the Salvation of his People : I say , shall this Enemy and this charge prevail with God against : the well-grounded Plea of Christ , and against the Salvation of God's Elect ! and so keep us out of Heaven ? No , no , Christ will have it otherwise . He is the great Donator , and his Eye is good . True , Satan was turned out of Heaven for that he sinned there , and we must be taken into Heaven tho we have sinned here ; this is the Will of Christ and as Advocate he pleads it against the Face and Accusation of our Adversary . Thus , If any Man sin , we have an Advocate with the Father , Jesus Christ the righteous . But , Fifthly . As Christ , as Advocate pleadeth for us against Satan , his Father's Interest in us and his own ; and pleadeth also what Right he has to dispose of the Kingdom of Heaven : So he pleadeth against this Enemy , that Malice and Enmity that is in him , and upon which chiefly his Charge against us is grounded , to the Confusion of his Face . This is evident from the title that our Advocate bestows upon him while he pleads for us against him . The Lord rebuke thee , O Satan ; O Enemy saith he . For Satan is an Enemy , and this Name given him signifies so much . And Lawyers , in their Pleas , can make a great Matter of such a Circumstance as this , Saying , My Lord , we can prove that what is now pleaded against the Prisoner at the Bar , is of meer Malice and Ha●red , that has also of a long time lain burning and raging in his Enemy'● Breast against him . This I say will greatly weaken the Plea and Accusation of an Enemy ▪ But , says , Jesus Christ , Father , here is a Plea brought in against my Joshua that cloaths him with filthy Garments : But it is brought in against him by an Enemy , by an Enemy in the Supe●lative or highest Degree . One that hates Goodness worse than he , and that loveth Wickedness more than the Man against whom at this time he has brought such an heinous Charge . Then leaving with the father the Value of his Blood for the Accused , he turneth him to the Accuser and pleads against him as an Enemy . O Satan ! Thou that accusest my Spouse , my Love , my Members , art , Satan , an Enemy : But it will be Objected , That the things charged are true Grant it . Yet what Law takes Notice of the Plea of one who doth professedly act as an Enemy , because 't is not done of Love to Truth , and Justice , and Righteousness , nor intended for the Honour of the King , nor for the good of the Prosecuted ; but to gratifie Malice , and Rage and meerly to kill and destroy . There is therefore a great deal of Force , and Strength in an Advocate ●s pleading of such a Circumstances against an Accuser : Specially when the Crimes now charged are those and only those for which the Law in the due execution of it has been satisfied before , wherefore now a Lawyer has double and treble ground of Matter to plead for his Client against his Enemy . And this Advantage against him has Jesus Christ. Besides , 't is well known that Satan as to us , is the original Cause of those very Crimes for which he accuses us at the Bar of God's Tribunal . Not to say any thing of how he cometh to us , sollicites us , tempts us , flatters us , and always ( in a manner ) lies at us to do those wicked things , for which he so hotly pursues us to the Bar of the Judgment of God. For tho 't is not meet for us thus to plead , to wit , laying that Fault upon Satan but rather upon our selves ; yet our Advocate will do it , and make work of it too before God. Simon , Simon , Satan has desired to have thee , that he might sift thee as Wheat , but I have pray'd for thee that thy Faith fail not , Luk. 22.31.32 . He maketh here mention of Satan's Desires , by way of Advantage against him ; and doubtless so he did in his Prayer with God for Peter's Preservation . And what he did here , while on Earth , as a Saviour in general , that he doth now in Heaven as a Priest , and an Advocate in special . I will further suppose that which may be supposed , and that which is suitable to our Purpose . Suppose therefore that a Father that has a Child whom he loveth , but the Child has not half that Wit that some of the Family hath ; ( and I am sure that we have less Wit than Angels ) and suppose also that some bad minded Neighbour , by tampering with , tempting of , and by unwearied Sollicitations should prevail with this Child to steal something out of his Father's House , or Grounds , and give it unto him : And this he doth on purpose to set the Father against the Child . And suppose again that it comes to the Fathers Knowledge that the Child through the Allurements of such an one has done so and so against his Father ; Will he therefore disinherit this Child ? Yea suppose again that he that did tempt this Child to steal should be the first that should come to accuse this Child to its Father , for so doing , would the Father take Notice of the Accusation of such an one : No verily ; we , that are evil , can do better than so . How then should we think , That the God of Heaven should do such a thing , since also we have a Brother that is wise , and that will , and can plead the very Malice of our Enemy , that doth to us all these things , against him , for our Advantage ? I say , this is the Sum of this fifth Plea of Christ our Advocate , against Satan . O Satan , says he , Thou art an Enemy to my People , thou pleadest not out of Love to Righteousness , nor to reform , But to destroy my Beloved , and Inheritance . The Charge wherewith thou chargest my People , is thine own , Joh. 8.44 . not only as to a matter of Charge ; but the things that thou accusest them of , are thine ; Thine , in the Nature of them : Also thou hast tempted , allured , flattered and daily laboured with them , to do that , for which , now , thou so willingly wouldest have them destroyed . Yea , all this hast thou done of Envy to my Father , and to Godliness ; of Hatred to me and my People , and that thou mightest destroy others besides , 1 Chron. 21.1 . And now what can this Accuser say ? Can he excuse himself ? Can he contradict our Advocate ? He cannot . He knows that he is a Satan , an Enemy , and , as an Adversary , has he sown his Tares among the Wheat , that it might be rooted up : But he shall not have his End , his Malice has prevented him , and so has the Care and Grace of our Advocate : The Tares therefore he shall have returned to him again , but the Wheat for all this shall be gathered into God's Barn , Mat. 13.25 , 26 , 27 , 28. Thus therefore our Advocate makes Use , in his Plea against Satan , of the Rage and Malice that is the Occasion of the Enemies Charge , wherewith he accuseth the Children of God. Wherefore when thou readest these Words , [ O Satan ] say with thy self , Thus Christ our Advocate accuseth our Adversary of Malice and Envy against God and Goodness , while he accuseth us of the Sins which we commit , for the which we are sorry , and Christ has paid a Price of Redemption : And ( thus ) If any Man sin , we have an Advocate with the Father , Jesus Christ the righteous . But , Sixthly , Christ , when he pleads as an Advocate for his People in the Presence of God , against Satan , He can plead those very Weaknesses of his People , for which Satan would have them damned , for their Relief and Advantage . Is not this a Brand plucked ●ut of the Fire . This is part of the Plea of our Advocate against Satan for his Servant Joshua , when he said , The Lord rebuke thee , O Satan , Zech. 3.2 . Now to be a Brand pluckt out of the Fi●e , is to be a Saint impared , weakned , defiled , and made imperfect by Sin. For so also the Apostle means when he saith , And others save with Fear , pulling them out of the Fire ; hate●ng even the Garment spotted by the Flesh , Jude 23. By Fire , in both these Places we are to understand Sin : For that it burns and consumes as Fire , Rom. 1.27 . Wherefore a Man is said to burn , when his Lusts are strong upon him ; and to burn in Lusts to others , when his wicked Heart runs wickedly after them , 1 Cor. ● . 9 . Also when Abraham said , I am but Dust and Ashes , Gen. 18.27 . he means , he was but what Sin had left : Yea he had something of the Smutch and besmearings of Sin yet upon him . Wherefore it was a Custom with Israel , in Days of old , when they set Days apart for Co●fession of Sin , and Humiliation for the same , to sprinkle themselves with , or to wallow in Dust and Ashes , Est. 4.1 , 3. Jer. 6.26 . Job 30.9 . chap. 42.6 . as a token that they did confess , that they were but what Sin had left , and that they also were defiled , weakned and polluted by it . This then is the next Plea of our goodly Advocate for us . O Satan , This is a Brand plucked out of the Fire . As who should say , thou objectest against my Servant Joshua , That he is black like a Coal , or that the Fire of Sin , at times , is still burning in him . And what then , the Reason why he is not totally extinct as tow , is not thy Pity , but my Father's Mercy to him : I have plucked him out of the Fire , yet not so out , but that the smell thereof is yet upon him ; and my Father and I , we consider his Weakness , and pity him . For since he is as a Brand pulled out ; can it be expected by my Father or me , that he should appear before us as clear , and do our biddings as well as if he had never been there ? This is a Brand plucked out of the Fire , and must be considered as such , and must be born with as such . Thus , as Mephibosheth pleaded for his Excuse , His Lameness , 2 Sam. 17.24 , 25 , 26. So Christ pleads the Infirm , and indigent Condition of his People , against Satan , for their Advantage . Wherefore Christ , by such Pleas as these for his People , doth yet further shew the Malice of Satan , ( for all this Burning comes through him ) yea , and by it he moveth the Heart of God to pity us , and yet to be gentle , and long suffering , and merciful to us . For Pity and Compassion are the Fruits of the yearning of God's Bowels towards us , while he considereth us as infirm and weak and subject to Slips and Stumbles , and Falls , because of Weakness . And that Christ our Advocate by thus pleading doth turn things to our Advantage , consider , 1. That God is careful that through our Weakness our Spirits do not fail before him when he chides , Isa. 57.16 , 17 , 18. 2. He stays his rough Wind in the Day of his East Wind , Isa. 27.7 , 8 , 9. and debates about the Measure of Affliction , when for sin we should be chastened , lest we should sink thereunder . 3. He will not strictly mark what 's done amiss because if he should , we cannot stand , Psal. 130.3 . 4. When he threatneth to strike , his Bowels are troubled , and his Repentings are kindled together , Hos. 11.8 , 9. 5. He will spin out his Patience to the utmost length , because he knows we are such Bunglers at doing , Jer. 9.24 . 6 He will accept of the Will for the Deed , because he knows that Sin will make our best Performances imperfect , 2 Cor. 8.12 . 7. He will count our little a very great deal , for that he knows we are so unable to do any thing at all , Job 1.21 . 8. He will excuse the Souls of his People , and lay the Fault upon their Flesh ( which has greatest Affinity with Satan ) if through Weakness and Infirmity we do not do as we should , Mat. 26.41 . Rom. 7. Now , as I said , all these things happen unto us , both Infirmities and Pity , because , and for that we were once in the Fire , and for that the Weakness of Sin abides upon us to this Day . But none of this Favour could come to us , nor could we , by any Means , cause that our Infirmities should work for us thu● advantageously : But that Christ our Advocate stands our Friend , and pleads for us as he doth . But again , before I pass this over , I will , for the clearing of this , present you with a few more Considerations , which are of ano●her Rank : to wit that Christ our Advocate , as such , makes mention of our Weaknesses so against Satan , and before his Father , as to turn all to our Advantage . 1. We are therefore to be saved by Grace , because , by Reason of Sin we are disabled from keeping of the Law , Deut. 9.5 . Isa. 64.6 . 2. We have given unto us the Spirit of Grace to help , because we can do nothing that 's good without it , Eph. 2.5 . Rom. 8.26 . Ezek. 16.8 . 3. God has put Christ's Righteousness upon us to cover our Nakedness therewith , because we have none of our own to do it withal , Phil. 3.7 , 8. 4. God alloweth us to ride in the Bosom of Christ to the Grave , and from thence in the Bosom of Angels to Heaven , because our own Legs are not able to carry us th●ther , Isa. 40.11 . chap. 46.4 . Psal. 67.17 . Luk. 16.22 . 5. God has made his Son our Head , our Priest , our Advocate , our Saviour , our Captain that we may be delivered from all the Infirmities , and all the Fiends that attend us and that plot to do us Hurt , Eph. 1.22 . Col. 1.18 . Heb. 7.12 . 6. God has put the fallen Angels into Chains , 2 Pet. 2.4 . Rev. 20.1 , 2. that they night not follow us too fast , and has inlarged us , Psal. 34.7 . and directed our Feet in the way of his Steps , that we may haste us to the strong Tower , and City of Refuge for Succour and Safety : And has given good Angels a Charge to look to us , Heb. 1 14. 7. God has promised , That we , at our counting days shall be spared , as a Man spareth his own Son that serves him , Mal. 3.17 . Now , from all these things , it appears that we have Indulgence at God's Hand , and that our Weaknesses , as our Christ manages the Matter for us , are so far off from laying a Block or Bar in the Way to the Enjoyment of Favour , that , they also work for our good : Yea , and Gods Foresight of them , has so kindled his Bowels and Compassions to us , as to put him upon devising of such things for our Relief , which , by no means could have been , had not Sin been with us in the World : And had not the best of the Saints been as a Brand plucked out of the Burning . I have seen Men ( and yet they are worse than God ) take most care of , and also best provide for those of their Children , that have been most infirm and helpless : ( And our Advocate shall gather his Lambs with his Arm , and carry them in his Bosom . ) Yea , and I know that there is such an Art in shewing and making mention of Weaknesses , as shall make the Tears stand in a Parents Eyes , and as shall make him search to the bottom of his Purse , to find out what may do his Weakling good . Christ also has that excellent Art , as he is an Advocate with the Father for us : He can so make mention of us , and of our Infirmities , while he pleads afore God , against the Devil , for us ; that he can make the Bowels of the Almighty yearn towards us , and to wrap us up in their Compassions . You read much of the pity , Compassion , and of the yearning of the Bowels of the mighty God towards his People : All which , I think , is kindled , and made burn towards us , by the pleading or our Advocate . I have seen Fathers offended with their Children ; but when a Brother has turned a skilful Advocate , the Anger has been appeased , and the means have been concealed . We read but little of this Advocate 's Office of Jesus Christ ; yet much of the Fruit of it is extended to the Churches . But as the Cause of Smiles , after Offences committed , is made manifest afterward ; so at the Day when God will open all things , we shall see , how many times our Lord as an Advocate pleaded for us , and redeemed us by his so pleading into the injoyment of Smiles and Imbraces , who for Sin , but a while before , were under Frowns and Chastisements . And thus much for the making out , how Christ doth manage his Office of being an Advocate for us with the Father . If any Man sin , we have an Advocate with the Father , Jesus Christ the righteous . And I shall come now to the Third Head , to wit , To shew you more particularly , who they are , that have Jesus Christ for their Advocate . In my handling of this Head , I shall shew , 1. That this Office of an Advocate , differeth from that of a Priest , and how . 2. I shall shew yout how far Christ extendeth this his Office of Advocateship . I mean in Matters concerning the People of God : And then , 3. I shall come more directly , to shew who they are that have Christ for their Advocate . For the first of these , That this Office of Christ as an Advocate , differeth from that of a Priest. That he is a Priest , a Priest for ever , I heartily acknowledge : But that his Priesthood and Advocateship should be one and the self-same Office , I cannot believe . 1. Because they differ in Name . We may as well say a Father , as such , is a Son ; or , That Father , and Son is the self same Relation ; as , say a Priest and an Advocate , as to Office , are but one and the same thing . They differ in Name as much as Priest and Sacrifice do . A Priest is one , and a Sacrifice is another ; and tho Christ is Priest , and Sacrifice too ; yet as a Priest he is not a Sacrifice , nor as a Sacrifice , a Priest. 2. As they differ in Name , so they differ in the Nature of Office. A Priest is to slay a Sacrifice , an Advocate is to plead a Cause . A Priest is to offer his Sacrifice , to the end , that by the Merit thereof , he may appease : An Advocate is to plead , to plead according to Law. A Priest is to make Intercession by Virtue of his Sacrifice , an Advocate is to plead Law , because Amends is made . 3. As they differ in Name , and Nature , so they also differ as to their Extent . The Priesthood of Christ extendeth it self to the whole of God's Elect ; whether called or in their Sins : But Christ as Advocate pleadeth only for the Children . 4. As they differ in Name , in Nature , and Extent , so they differ as to the Persons , with whom they have to do . We read not any where that Christ , as Priest , has to do with the Devil , as an Antagonist : But as an Advocate he hath . 5. As they differ in these , so they differ as to the Matters about which they are imployed . Christ as Priest concerns himself with every wry thought , and also with the least Imperfection or Infirmity that attends our most holy things ; but Christ as Advocate doth not so , as I have already shewed . 6. So that Christ , as Priest , goes before , and Christ , as an Advocate , comes after ; Christ as Priest , continually interceeds , Christ as Advocate , in Case of great Transgression , pleads : Christ as Priest has need to act always ; but Christ , as Ad●ocate , sometimes only . Christ , as Priest , acts in times of Peace ; but Christ , as Advocate , in times of Broils , Turmoils and sharp Contentions . Wherefore Christ , as Advocate , is , as I may call him , a Reserve . And his time is then to arise , to stand up and plead , when his are cloathed with some filthy Sin , that of late , they have fallen into , as David , Joshua , or Peter . When some such thing is committed by them , as ministreth to the Enemy a shew of Ground , to question the truth of their Grace . Or when 't is a Question , and to be bebated , whether it can stand with the Laws of Heaven , with the Merits of Christ , and the Honour of God that such an one should be saved ? Now let an Advocate come forth , now let him have time to plead , for this is a fit Occasion , for the Saints Advocate to stand up to plead for the Salvation of his People . But , Secondly , I come next to shew you , How far this Office of an Advocate is extended . I hinted at this before , so now shall be the more brief . 1. By this Office , he offereth no Sacrifice , he only as to Matter of Justice , pleads the Sacrifice offered . 2. By this Office , he obtains the Conversion of none : He only thereby , secureth the converted from the Damnation , which their Adversary , for Sins after Light and Profession endeavoureth to bring them to . 3. By this Office he prevents not temporal Punishment : But by it , he chiefly preserveth the Soul from Hell. 4. Be this Office , he brings in no justifiing Righteousness for us ; he only , thereby , prevaileth to have the Dispose of that brought in by himself , as Priest , for the justifiing of those by a new , and fresh Act , who had made their Justification doubtful by new Falls into Sin. And this is plain in the History of our Joshua , Zech. 3. o often mentioned before . 5. As Priest he hath obtained eternal Redemption for us ; and as Advocate he by Law maintaineth our Right thereto , against the Devil and all his Angels . I come now to shew you , Who they are that have Jesus Christ for their Advocate . And this I shall do first more generally , and then shall be more particular and distinct about First , more generally . They are all the truly Gracious ; those that are the Children by Adoption : And this the Text affirmeth ; I wri●e unto you , little Children , that you sin not : And if any Man sin , we have on Advocate with the Father , Jesus Christ the righteous . They are then the Children , the Children by Adoption , that are the Persons concerned in the Advocateship of Jesus Christ. The Priesthood of Christ extendeth it self to the whole Body of the Elect ; but the Advocateship of Christ doth not so , this is further cleared , by this Apostle , and that in this very Text , if you consider , what immediately follows . We have an Advocate , says he , and he is also the Propitiation for our Sins . He is our Advocate and also our Priest. As an Advocate , ours only ; but as a Propitiation , not ours only , but also for the Sins of the whole World ; to be sure , for the Elect throughout the World , and they that will extend i● further , let them . And I say again , had he not intended that there should have been a straighter Limit put to the Advocateship of Christ , than he would have us put to his Priestly Office , What needed he , when he speaketh of the Propitiation which relates to Christ as Priest , have added , And not for ours only ? As an Advocate then , he ingageth for us that are Children ; and as a Priest too , he hath appeased God's Wrath for our Sins . But , as an Advocate , his Offices are confined to the Children only , but as a Priest he is not so . He is the Propitiation for our Sins , and not for ours only . The Sense therefore of the Apostle should , I think , be this : That Christ , as a Priest , hath offered a Propitiatory Sacrifice for all ; but , as an Advocate , he pleadeth only for the Children . Children , we have an Advocate to our selves , and he is also our Priest ; but as he is a Priest , he is not ours only , but maketh , as such , amends for all that shall be saved . The Elect therefore have the Lord Jesus for their Advocate then and only then when they are , by calling , put among the Children , because as Advocate he is peculiarly the Childrens . My little Children we have an Advocate . Object . But he also saith , if any Man sin , we have an Advocate . Any Man that sinneth seems by the Text , notwithstanding what you say , to have an Advocate with the Father . Answ. By any Man , must not be meant , any of the World , nor any of the Elect ; but any Man in Faith and Grace : For he still limits this general Term of [ any Man ] with this Restriction [ we . ] Children , if any Man sin , we have an Advocate . We , any Man of us . And this is yet further made appear ; since he saith that it is to them he writes , not only here , but further in this Chapter . I write unto you , little Children : I write unto you , Fathers : I write unto you , young Men , ver . 12 , 13 , 14. These are the Persons intended in the Text. For under these three Heads , are comprehended all Men : For they are either Children , and so Men in Nature , or young Men , and so Men in Strength , or else they are Fathers , and so aged , and of Experience . Add to this , by [ any Man ] that the Apostle intendeth , not to enlarge himself beyond the Persons that are in Grace ; but to supply what was wanting by that Term , [ little Children , ] for since the strongest Saint may have need of an Advocate , as well as the most feeble of the Flock ; why should the Apostle leave it to be so understood , as if the Children and the Children only , had an Interest in that Office ? Wherefore after he had said , my little Children , I write unto you , that you sin not , he then adds with Enlargement , And if any Man sin , we have an Advocate with the Father . Yet the little Children may well be mentioned first , since they most want the Knowledge of it , are most feeble , and so by Sin , may be forced most frequently to act Faith on Christ as Advocate : Besides , they are most ready through Temptation to question whether they have so good a Right to Christ in all his Offices , as has better and more well grown Saints : and therefore , they , in this the Apostles Salutation , are first set down in the Catalogue of Names . My little Children , I write unto you that ye sin not , And if any Man sin , we have an Advocate with the Father Jesus Christ the righteous . So then , the Children of God are they , who have the Lord Jesus , an Advocate ●or them with the Father . The least and biggest , the oldest and youngest , the feeblest and the strongest ; all the Children have an Advocate with the Father , Jesus Christ the righteous . First , Since then the Children have Christ for their Advocate ; art thou a Child ? Art thou begotten of God by his Word ? Jam. 1.18 . Hast thou in thee the Spirit of Adoption ? Gal. 4.6 . Can'st thou in Faith , say , Father , Father , to God ? Then is Christ thy Advocate . Thine Advocate , Now to appear in the Presence of God for thee , Heb. 9.24 . To appear there , and to plead there , in the Face of the Court of Heaven for thee : To plead there against thine Adversary , whose Accusations are dreadful , whose Subtilty is great , whose Malice is inconceivable , and whose Rage intolerable : To plead there before a just God , a righteous God a Sin revenging God : Before whose Face thou wouldst die , if thou wast to shew thy self , and , at his Bar to plead thine own Cause . But , Secondly , There is a difference in Children , some are bigger than some : There are Children , and little Children . My little Children I write unto you . Little Children . Some of the little Children can neither say Father , nor so much as know that they themselves are Children . This is true in Nature , and so it is in Grace . Wherefore , notwithstanding what was said under the first Head , it doth not follow , that if I be a Child I must certainly know it , and also be able to call God Father . Let the first then serve to poise and balance the Confident ones , and let this be for the Relief of those more feeble . For they that are Children , whether they know it or no , have Jesus Christ for their Advocate . For Christ is assigned to be our Advocate by the Judge , by the King , by our God and Father , altho we have not known it . True , at present , there can come from hence , to them that are thus concerned in the Advocateship of Christ , but little Comfort , but yet it yields them great Se●urity . They have an Advocate with the Father , Jesus Christ the righteous . God knows this , the Devil feels this , and the Children shall have the Comfort of it afterwards . I say the time is coming when they shall know , that even then , when they knew it not , they had an Advocate with the Father : An Advocate who was neither loth nor afraid , nor ashamed to plead for their Defence , against their proudest Foe . And will not this , when they know it yield them Comfort ? Doubtless it will , yea more , and of a better kind than that which flows from the Knowledge that one is born to Crowns and Kingdoms . Again , As he is an Advocate for the Children , so he is also , as afore was hinted , for the strong and experienced . For no Strength , in this World , secureth from the Rage of Hell ; nor can any Experience while we are here fortifie us against his Assaults . There is also an Incidency in the best to sin , and the bigger Man the bigger Fall ; for , the more hurt , and the greater Damage . Wherefore , it is of as absolute Necessity that an Advocate be provided for the strong , as for the weak . Any Man : He that is most holy , most reformed , most refined , and most purified , may as soon be in the Dirt as the weakest Christian. And , so far as I can see , Satan's Design is against them most . I am sure the greatest Sins have been committed by the biggest Saints . This way-faring Man came to David's House , and when he stood up against Israel he provoked David to number the People 2 Sam. 12.4 , 7. 1 Chr. 21.1 . wherefore they have as much need of an Advocate , as have the youngest , and most feeble of the Flock . What a Mind had he to try a Fall with Peter ? and how quickly did he break the Neck of Judas ? The like , without Doubt , he had done to Peter , had not Jesus , by stepping in , prevented . As long as Sin is in our Flesh , there is danger . Indeed he saith of the young Men that they are strong , and that they have overcome the wicked one ; but he doth not say , they have kill'd him ; as long as the Devil is alive there is Danger ; and though a strong Christian may be too hard for , and may overcome him in one thing , he may be too hard for , yea and may overcome him , two for one afterwards . Thus he served David , and thus he served Peter ; and thus he , in our Day , has served many more . The strongest are weak , the wisest are Fools , when suffered to be sifted as Wheat , in Satan's Sieve : Yea and have often times been so proved to the wounding of their great Hearts , and the Dishonour of Religion . To conclude this ; God , of his Mercy , hath sufficiently declared the Truth of what I say , by preparing for the best , the strongest , and most sanctified , as well as for the least , weakest , and most feeble Saint , an Advocate . My little Children , I write unto you that you sin not , And if any Man sin , we have an Advocate with the Father , Jesus Christ the Righteous . Obj. But some may object , That what has been said , as to discovering for whom Christ is an Advocate , has been too general , and therefore would have me come more to particulars , else they can get no Comfo●t . Ans. Well , inquiring Soul , so I will ; and therefore harken to what I say . First , Wouldest thou know whether Christ is thine Advocate or no ? I ask , Hast thou entertain'd him so to be ? When men have Sutes of Law depending , in any of the King's Courts above , they entertain their Attorney , or Advocate to plead their Cause , and so he pleads for them . I say hast thou entertained Jesus Christ for thy Lawyer to plead thy Cause ? Plead my Cause , O God , said David , Psal. 35.1 . and again , Lord , plead thou my Cause , Psal. 43.1 . This therefore is the first thing that I would propound to thee . Hast thou with David entertained him for thy Lawyer , or with good Hezekiah , cried out , O Lord , I am oppressed , undertake for me , Isa. 38.14 . What sayst thou , Soul ? Hast thou been with him , and prayed him to plead thy Cause , and cryed unto him to undertake for thee ? This I call entertaining of him to be thine Advocate . And I chuse to follow the Similitude , both because the Scripture seems to smile upon such a way of Discourse , and because thy question doth naturally lead me to it . Wherefore I ask again , hast thou been with him ? Hast thou entertained him ? Hast thou desired him to plead thy Cause ? Quest. Thou wilt say unto me , How should I know that I have done so ? Answ. I answer , art thou sensible that thou hast an Action commenced against thee in that high Court of Justice that is above ? I say art thou sensible of this ? For the Defendants ( and all Gods People are Defendants ) do not use to entertain their Lawyers , but from Knowledge , That an Action either is , or may be commenced against them , before the God of Heaven . If thou sayst , yea ; then I ask who told thee that thou standest accused for Transgression before the Judgment-Seat of God ? I say who told thee so ? hath the holy Ghost , hath the World , or hath thy Conscience ? For nothing else , as I know off , can bring such Tidings to thy Soul. Again , hast thou found a Failure in all others that might have been entertained to plead thy Cause ? Some make their Sighs , their Tears , their Prayers , and their Reformations , their Advocates ; Hast thou tryed these , and found them wanting ? Hast thou seen thy state to be desperate , if the Lord Jesus doth not undertake to plead thy Cause ? for Jesus is not entertained so long as Men can make shift without him : But when it comes to this Point I perish for-ever notwithstanding the Help of all , if the Lord Jesus steps not in : Then Lord Jesus , Lord Jesus , good Lord Jesus , undertake for me . Hast thou therefore been with Jesus Christ as concerned in thy Soul , as heartily concerned , about the Action that thou perceivest to be commenced against thee ? Quest. You will say , how should I know that ? Answ. I answer , Hast thou well considered the Nature of the Crime wherewith thou standest charged at the Bar of God ? Hast thou also considered the Justness of the Judge ? Again , I ask , hast thou considered what Truth , as to Matter of Fact , there is in the things whereof thou standest accused ? Also hast thou considered the Cunning , the Malice , and Diligence of thine Adversary with the Greatness of the Loss thou art like to sustain ? Shouldst thou with Ahab ( in the Book of Kings , ) 1 King. 22.17 , 18 , 19 , 20 , 21 , 22. or with the Hypocrites ( in the sixth of Isaiah ) , Isa. 6.1 , 2 , 3 , 4 , 5 , 6 , 7 , 8 , 9 , 10. have the Verdict of the Lord God go out from the Throne against thee ? I ask thee these Questions , because , if thou art , in the Knowledge of these things , to seek ; or if thou art not deeply concerned about the Greatness of the Damage that will certainly over-take thee , and that for-ever , ( shouldest thou be indeed accused before God and have none to plead thy Cause : ) Thou hast not , nor canst not , let what will come upon thee , have been with Jesus Christ to plead thy Cause ; and so , let thy Case be never so desperate , thou standest alone , and hast no Helper , Job 30.13 . chap. 9.13 . or if thou hast , they not being the Advocate of God's appointing , must needs fall with thee , and with thy Burden . Wherefore , consider of this seriously , and return thy Answer to God , who can tell if Truth shall be found in thy Answers better by far than any : For 't is he that tries the Reins , and the Heart , and therefore to him I referr thee . But , Secondly , Wouldest thou know whether Jesus Christ is thine Advocate ? Then : I ask again , hast thou Revealed thy Cause unto him ? I say hast thou Revealed thy Cause unto him ? For he that goeth to Law , for his Right , must not only go to a Lawyer , and say , Sir , I am in Trouble , and am to have a Tryal at Law with mine Enemy , pray undertake my Cause ; but he must also Reveal to his Lawyer his Cause . He must go to him , and tell him what is the Matter , how things stand , where the shooe pinches , and so . Thus did the Church of old , and thus doth every true Christian now . For tho nothing can be hid from him , yet he will have things out of thine own Mouth . He will have thee to Reveal thy Matters unto him , Mat. 20.32 . O Lord of Hosts , said Jeremy , that judgest righteously and tryest the Reins , and the Heart , let me see thy Vengeance on them , for unto thee have I revealed my Cause , Jer. 11.20 . And again , But O Lord of Hosts , that tryest the righteous , and seest the Reins and the Heart , let me see thy Vengeance on them , for unto thee have I opened my Cause , Chap. 20.12 . Seest thou here how Saints of old were wont to do ? How they did , not only in a general way intreat Christ to plead their Cause , but in a particular way , go to him and Reveal , or open their Cause unto him ? O 't is excellent to behold how some Sinners will do this , when they get Christ and themselves in a Closet alone . When they upon their bare Knees are pouring out of their Souls before him : Or like the Woman in the Gospel , telling of him all the Truth . Mark 5. O Saith the Soul , Lord , I am come to thee upon an earnest Business , I am arrested by Satan ; the Bailiff was mine own Conscience , and I am like to be accused before the Judgment-Seat of God ; my Salvation lies at Stake ; I am questioned for my Interest in Heaven ; I am afraid of , the Judge ; my Heart condemns me , 1 Joh. 3.20 . Mine Enemy is subtil , and wanteth not Malice to prosecute me to Death , and then to Hell. Also , Lord , I am sensible the Law is against me , for indeed I have horribly sinned ; and thus and thus have I done . Here I lie open to Law , and there I lie open to Law ; Here I have given the Adversary Advantage , and there he will surely have a hank against me : Lord I am distressed , undertake for me . And there are some things that thou must be acquainted with about thine Advocate , before thou wilt venture to go thus far with him . As , 1. Thou must know him to be a Friend and not an Enemy unto whom thou openest thy Heart ; and , until thou comest to know , That Christ is a Friend to thee , or to Souls in thy Condition , thou wilt never reveal thy Cause unto him : Not thy whole Cause unto him . And it is from this , That so many that have Soul-Causes hourly depending , before the Throne of God ; and that are in Danger , every day , of eternal Damnation , forbear to entertain Jesus Christ for their Advocate , and so wickedly conceal their Matters from him . But he that hideth his Sins shall not prosper , Prov. 28.13 . This therefore must first be believed by thee , before thou wilt reveal thy Cause unto him . 2. A Man , When his Estate is called into Question , I mean his Right and Title thereto , will be very cautious , specially if he also questions his Title to it himself , unto whom he reveals that Affair . He must know him to be one that is not only friendly , but faithful , to whom he reveals such a Secret as this . Why thus it is with Christ and the Soul. If the Soul is not somewhat perswaded of the Faithfulness of Christ , to wit , that if he can do him no good , he will do him no harm , he will never reveal his Cause unto him ; But will seek to hide his Counsel from the Lord. This therefore is another thing by which thou mayst know that thou hast Christ for thine Advocate ; If thou hast heartily , and in very Deed , revealed thy Cause unto him . Now they that do honestly reveal their Cause to their Lawyer , will endeavour to possess him , as I hinted before , with the worst : They will , with Words , make it as bad as they may , for , think they , by that Means I shall prepare him for the worst that mine Enemy can do . And thus Souls deal with Jesus Christ. See the fifty first Psalm , also the thirty eighth , with several others that might be named , and see if God's People have not done so . I said , saith David , That I would confess my Transgressions against my self , and thou forgavest the Iniquity of my Sin. But , Thirdly , Hast thou Jesus Christ for thine Advocate ? Or wouldst thou know if thou hast ? Then I ask again hast thou committed thy Cause to him ? When a Man entertains his Lawyer to stand for him and to plead his Cause , he doth not only reveal , but commit his Cause unto him . I would seek unto him , says Eliphas to Job , and unto him would I commit my Cause , Job 5.8 . Now there is a Difference betwixt revealing my Cause , and committing of it to a Man. To reveal my Cause , is to open it to one , and to commit it to him , is to trust it in his Hand . Many a Man will reveal his Cause to him unto whom he will yet be afraid to commit it . But now , he that entertains a Lawyer , to plead his Cause , doth not only reveal , but commit his Cause unto him : As suppose Right to his Estate be called into Question ; why then he not only reveals his Cause to his Lawyer , but puts into his Hands his Evidences , Deeds , Leases , Mortgages , Bonds , or what else he hath , to shew a Title to his Estate by . And thus doth the Christians deal with Christ : They deliver up all unto him , to wit , all their Signs , Evidences , Promises , and Assurances which they have thought they have had for Heaven and the Salvation of their Souls ; and have desired him to peruse , to search and try them every one , Psal. 139.23 . And if there be Iniquity in me , lead me in the way everlasting . This is committing of thy Cause to Christ , and this is the hardest Task of all : For the Man that doth thus , he trusteth Christ with all , and and implyeth that he will live and die , stand and fall , lose and win according as Christ will manage his Business , thus did Paul , 2 Tim. 1.12 . and thus Peter admonisheth us to do . Now he that doth this must be convinced , 1. Of the Ability of Jesus Christ to defend him : For a Man will not commit so great a Concern as his All is , to his Friend ; no , not to his Friend , be he never so faithful ; if he perceives not in him Ability to save him , and to preserve what he hath , against all the Cavils of an Enemy . And hence it is that the Ability of Jesus Christ as to the saving of his People , is so much insisted on in the Scripture : As , I have laid Help upon one that is mighty , Psal. 89.19 . I that speak in Righteousness , mighty to save , Isa. 63.1 . And again , I will send them a Saviour , and a great one , Chap. 19.20 . 2. As they must be convinced of his Ability to help them , so they must of his Courage . A Man that has Parts sufficient , may yet fail his Friend for want of Courage . Wherefore , the Courage and Greatness of Christ's Spirit , as to his undertaking of the Cause of his People , is also amply set out in Scripture . He shall not fail nor be discouraged until he hath set Judgment in the Earth : Vntil he hath brought Judgment into Victory Isa. 42.4 . Mat 12.20 . 3. They must also be convinced of his Willingness to do this for them ; for tho one be able , and of Courage sufficient , yet , if he is not willing to undertake ones Cause , what is it the better ? Wherefore he declareth his Willingness also , and how ready he is to stand up , to plead the Cause of the Poor , and of them that are in want . The Lord will plead their Cause , and spoil the Soul of those that spoiled them , Prov. 22.23 . 4. They must also be convinced of this , That Christ is tender and will not be offended at the Dulness of his Client . Some Men can reveal their Cause to their Lawyers , better than some , and are more serviceable and handy in that Affair than others , but , saith the Christian , I am dull , and sorry that way , will not Christ be shuff and shy of me because of this ? Honest Heart , he hath a Supply of thy Defects in himself , and knoweth what thou wantest , and where the Shooe pinches , though thou art not able distinctly to open Matters to him . The Child is prickt with a Pin , and lies crying in the Mothers Lap , but cannot shew to its Mother where the Pin is , but there is pity enough in the Mother to supply this Defect of the Child : Wherefore she undresses it , opens it , searches every Clout from Head to the Foot of the Child , and so finds where the Pin is . Thus will thy Lawyer do , he will search and find out thy Difficulties ; and , where Satan seeketh an Advantage of thee , accordingly will provide his Remedy . 5. O but will he not be weary ? The Prophet complains of some that they weary God , Isa. 7.13 . And mine is a very cross and intricate Cause : I have wearied many a good Man while I have been telling my tale unto him : And I am afraid , That I shall also weary Jesus Christ. Answer . Soul , he suffered and did bear with the manners of Israel , forty Years in the Wilderness , Acts 13.18 . and hast thou tryed him half so long ? The good Souls that have gone before thee , have found him a tryed Stone , a sure one to be trusted to as to this , Isa. 28.16 . and the Prophet saith positively , That he fainteth not , neither is weary , and that there is no searching of his Vnderstanding , chap. 40.28 . let all these things prevail with thee , to believe , that if thou hast committed thy Cause unto him he will bring it to pass , to a good pass , to so good a pass , as will glorifie God , honour Christ , save thee , and shame the Devil . Fourthly . But fourthly , wouldest thou know whether Jesus Christ is thine Advocate ; whether he has taken in hand to plead thy Cause ? Then , I ask , Dost thou together with what has been mentioned before , wait upon him according to his Counsel , until things shall come to a legal Issue ! Thus must Clients do . There is a great many Turnings and Windings about Sutes and Tryals at Law ; the Enemy also with his Supersedes , Cavils , and Motions , often deferrs a speedy Issue . Wherefore , the Man , whose is the concern , must wait , as the Prophet said : I will look , said he unto the Lord , I will wait for the God of my Salvation . But how long , Prophet , wilt thou wait ? Why , says he , until he plead my Cause and execute Judgment for me , Mich. 7.7 , 8 , 9 , 10. Perhaps , When thy Cause is tryed , things for the present are upon this Issue . Thy Adversary indeed is cast , but whether thou shalt have an absolute Discharge , as Peter had , or a conditional one as David , 2 Sam. 12.10 , 11 , 14. and as the Corinthians had that 's the Question . True , thou shalt be compleatly saved at last , but yet whether 't is not best to leave to thee a Memento of God's Displeasure , against thy Sin , by awarding , that the Sword shall never depart from thy House ; or that some sore Sickness or other Distresses shall haunt thee as long as thou livest or perhaps that thou shalt walk without the Light of God●s Countenance , for several Years , and a Day . Now if any of these three things happen unto thee , thou must exercise Patience and wait . Thus did David , I waited patiently : And again , He exercises his Soul in this Vertue , saying , My Soul , wait thou only upon him , for my Expectation is from him , Psal 62.5 . For now we are Judged of the Lord , that we may not be condemned with the World : And by this Judgment , ( though it sets us free from their Damnation ) yet we are involved in many Troubles : And perhaps must wait many a Day before we can know , That , as to the ma●n , the Verdict hath gone on our Side . Thus therefore in order to thy waiting upon him , without fainting , it is meet , that thou shouldest know the Methods of him that manages thy Cause for thee , in Heaven ; And , suffer not Mistrust to b●eak in and bear sway in thy Soul : For he will ( at length ) bring thee forth to the Light , and thou shalt behold his Righteousness . She also that is thine Enemy shall see it , and Shame shall cover her that said unto thee , where is thy God ? But what is it to wait upon him according to his Counsel ? Answ. 1. To wait , is to be of good Cou●age ; ●o live in Expectation , and to look for Deli●erance , tho thou hast sinned against thy God. Wait on the Lord , be of good Courage and he ●hall , stren●then thy Heart : Wait I say on the Lord , Psal. 27.14 . Psal. 31.24 . 2. To wait upon him , is , to keep his way : To walk humbly in his Appointments . Wait ●n the Lord and keep his Way , and he shall exalt ●hee to inherit in the Land , Psal. 37.3 . 3. To wait upon him , is , to observe and ●eep those Directions which he giveth thee ; ●o observe , even while he stands up to plead ●hy Cause . For without this , or not doing ●his , a Man may further marr his Cause in ●he Hand of him that is to plead it . Where●ore keep thee far from an evil Matter , have ●o Correspondence with thine Enemy ; walk ●umbly for the Wickedness that thou hast ●ommitted ; and loath and abhor thy self , ●or it in Dust and Ashes . To these things ●oth the Scripture every where direct us . 4. To wait , is also to encline , to harken to ●hose further Directions which thou mayst receive , ●rom the Mouth of thine Advocate , as to any ●resh Matters that may forward , and expedite 〈◊〉 good issue of thine Affair in the Court of Heaven . The want of this , was the Reason , ●hat the Deliverance of Israel did linger so ●ong in former times . O! Says he , that my People had harkened unto me , and Israel had walked in my Ways ; I should soon have subdue● their Enemies , and turned mine Hand agains● their Adversaries . The Haters of the Lor● should soon have submitted themselves : But thei● Time should have endured forever , Psal. 81.13 ▪ 14 , 1● . 5. Also , if it tarry long , wait for it : D● not conclude that thy Cause is lost , because at present , thou dost not hear from Court Cry if thou wilt , O when wilt thou come unto me ! But never let such a wicked though● pass through thy Heart , saying , This Evil i● of the Lord ; why should I wait upon the Lord an● longer ? 2 King. 6.33 . 6. But , take heed that thou turnest no thy Waiting into Sleeping . Wait thou must and wait patiently too , but yet wait wit● much longing , and Earnestness of Spirit t● see , or hear how Matters go above . Yo● may observe , that when a Man that dwells fa● down in the Country , and has some Busine● at the Term , in this or another of the King● Courts , though he will wait his Lawye● time and conveniency , yet he will so wai● as still to enquire at the Post-house , or at th● Carriers , or , if a Neighbour comes dow● from Term , at his Mouth , for Letters , o● any other Intelligence , if possibly he ma● arrive to know how his Cause speeds , an● ●hether his Adversary , or he , has the ●ay . Thus , I say , thou must wait upon thine ●dvocate : His Ordinances are his Post-house , ●is Ministers are his Carriers , where Tidings ●●om Heaven are to be had , and where those ●hat are sued , in that Court , by the Devil , ●ay , at one time or another , hear from ●heir Lawyer , their Advocate , how things ●re like to go . Wherefore , I say , wait , at ●he Posts of Wisdom's House ; go to Ordi●ances with Expectation to hear from thy Ad●ocate there . For he will send , in due time ; ●ho it tarry wait for it , because it will surely ●●me and will not tarry , Hab. 2.1 , 2 , 3. And ●ow , Soul , I have answered thy Request ; ●nd , let me hear what thou sayst unto me . Soul. Truly , says the Soul , methinks , ●●at by what you have said , I may have this ●lessed Jesus to be mine Advocate ; for , I ●●ink verily , I have entertained him to be ●ine Advocate ; I have also revealed my Cause ●nto him ; yea committed both it and my self ●nto him . And , as you say , I wait : O I ●ait ! And my Eyes fail with looking up●ard . Fain would I hear , how my Soul ●●andeth in the Sight of God , and whether ●●y Sins , which I have committed ( Since ●ight and Grace was given unto me ) be , by ●ine Advocate , taken out of the Hand of the Devil , and by mine Advocate , removed 〈◊〉 far from me as the Ends of the Earth are asunder : Whether the Verdict has gone o● my side . And what a Shout there was among the Angels when they saw it went we●● with me . But alas ! I have waited , and tha● a long time ; and have , as you advise , ra● from Ordinance to minister , and from Minister to Ordinance , or , as you phrase it from the Post to the Carrier , and from th● Carrier to the Post-house , to see if I coul● hear ought from Heaven , how Matters wen● about my Soul there . I have also asked tho●● that pass by the way , if they saw him whom 〈◊〉 Soul loveth , and if they had any thing to co●municate to me , but nothing can I get 〈◊〉 find but Generals ; as , that I have an Advoca●● there , and that he pleadeth the Cause of 〈◊〉 People , and that he will throughly ple●● their Cause , but what he has done for 〈◊〉 of that , as yet , I am ignorant . I doubt , my Soul shall , by him , effectually be secure that yet , a conditional Verdict will be awar●ded concerning me , and that much Bitter 〈◊〉 be mixed with my Sweet , and that I 〈◊〉 drink Gall and Wormwood for my Foll● For , if David and Asa , and Hezekiah , 〈◊〉 such good Men , were so served , for their 〈◊〉 2 Chron. 16.7 , 12. why should I look for ther Dealing at the Hand of God ? But as ●his , I will endeavour to bear the Indignation of ●he Lord because I have sinned against him , Isa. 39.3 , 8. and shall count it an infinite Mercy , if this Judgment comes to me from him , that I may not be condemned with the World , 1 Cor. 11.32 . I know , it is dreadful walking in Darkness , but if that also shall be the Lord's Lot upon me , I pray God I may have Faith enough to stay upon him till Death , and then will the Clouds blow over , and I shall see him , in the Light of the Living . Mine Enemy , the Devil , as you say , is of an inveagling Temper , and although he has accused me , before the Judgment-Seat of God , yet , when he comes to me , at any time , he glavers and flatters , as if he never did mean me harm : But , I think , 't is that he might get further Advantage against me . But I carry it now at a further distance than formerly ; and O that I was at the remotest Distance , not only from him , but also from that self of mine that laboureth with him for my undoing ! But , altho I say these things now , and to you , yet I have my solitary hours , and , in them , I have other strange thoughts . For thus I think ; my Cause is bad : I have sinned , and I have been vite . I am ashamed my self of mine own doings , and have given mine Enemy the best end of the Staff. The Law an● Reason , and my Conscience , plead for hi● against me and all is true , he puts into hi● Charge against me , That I have sinned more time than there be Hairs on my Head. I know not o● any thing that ever I did in my Life but it ha● flaw , or wrinkle , or Spot or some such thing in it Mine Eyes have seen vileness in the best of my doings , what then , think you , must God needs see in them ? Nor can I do any thing yet , for all I know that I am accused by my Enemy before the Judgment-seat of God , better than what already is imperfect . I lie down in my Shame , and my Confusion covers my Face , I have sinned , what shall I do unto thee , O thou Preserver of Men ! Jer. 3.24 , 25. Job 7.20 . Reply , Well Soul , I have heard what thou hast said , and , if all be true which thou hast said , it is good , and gives me Ground of Hope , That Jesus Christ is become thine Advocate . And , if that be so , no Doubt , but thy Tryal will come to a good Conclusion . And , be not afraid because of the Holiness of God ; for thine Advocate has this for his Advantage , that he pleads before a Judge that is just , and against an Enemy that is unholy and rejected . Nor let the thoughts Of the badness of thy Cause terrifie thee over much . Cause thou hast indeed to be humble , and thou dost well to cover thy Face with Shame ; And , 't is no matter how base and vile thou art in thine own Eyes , provided that it comes not by renewed Acts of Rebellion , but through a spiritual Sight of thine Imperfections . Only , let me advise thee here to stop ; let not thy Shame , nor thy self-abasing Apprehension of thy self , drive thee from the firm and permanent Ground of Hope , which is the Promise , and the Doctrine of an Advocate with the Father . No , let not the Apprehension of the Badness of thy Cause do it for as much as he did never yet take Cause in Hand that was good , perfectly good of it self : And his Excellency is , to make a Man stand that has a bad Cause , yea he can make a bad Cause good , in a way of Justice and Righteousness . And , for thy further Encouragement in this Matter , I will here bring in the fourth chief Head , to wit , to shew , what excellent Privileges ( I mean over and above what has already been spoke of ) they have that are made Partakers of the Benefit of this Office. If any Man sin , we have an Advocate with the Father , Jesus Christ the righteous . First Priv. 1. Thy Advocate pleads to a Price paid , to a Propitiation made ; and this is a great Advantage . Yea he pleads to a Satisfaction made for all Wrongs done , or ●o be done , by his Elect : For by one Offering he hath perfected for-ever them that are sanctified , Heb. 10.14 . ver . 10. chap. 9.26 . By one Offering : That is , by the Offering of himself ; by one Offering once offered , once offered in the end of the World. This , I say , thine Advocate pleads . When Satan brings in fresh Accusations , for more Transgressions against the Law of God , he forceth not Christ to shift his first Plea , I say , he puts him not to his Shifts at all . For the Price , once paid , hath in it sufficient Value ( would God impute it to that end ) to take away the Sin of the whole World. There is a Man that hath Brethren , he is rich , and they are poor , ( and this is the Case 'twixt Christ and us ) and the rich Brother , goeth to his Father , and saith , thou art related to my Brethren with me ; and out of thy Store , I pray thee , let them have sufficient , and , for thy Satisfaction , I will put into thy Hand the whole of what I have , which perhaps is worth an hundred thousand Pounds by the Year ; and this other Sum , I also give , that they be not disinherited : Now will not this last his poor Brethren to spend upon a good while ? But Christ's Worth can never be drawn dry . Now , set the Case again , that some ill conditioned Man should take Notice , that these poor Men live all upon the spend , ( and Saints do so ) and should come to the good Man's House , and complain to him of the spending of his Sons , and that while their eld●r Brother stands by : What do you think the elder Brother would reply , if he was as good-natured as Christ ? Why he would say , I have yet with my Father in store for my Brethren : Wherefore then seekest thou to stop his hand ? As he is just , he ●ust give them for their Conveniency ; yea , and as ●or their Extravagancies , I have satisfied for them so well , that , however he afflicteth them , he will not disinherit them . I hope you will read and hear this , not like them that say , let us do evil that Good may come , but like those , whom the Love of Christ constrains to be better : however , this is the Childrens Bread , that which they have need of and without which they cannot live ; and they must have it tho Satan should put Pins into it , therewith to choak the Dogs . And , for the further clearing of this , I will present you with these few Considerations : 1. Those that are most sanctified , have yet , a Body of Sin and Death in them , Rom. 7.24 . and so also it will be while they continue in this World. 2. This Body of Sin , strives to break out , and will break out , to the polluting of the Conversation , ( if Saints be not the more watchful ) Chap. 6.12 . yea it has broke out in most sad Manner , and that in the strongest Saints , Gal. 5.17 . 3. Christ offereth no new Sacrifice for the Salvation of these his People ; for , being raised from the Dead , he dies no more , Rom 6.9 . So then , if Saints sin they must be saved ( if saved at all ) by Virtue of the Offering already offered ; and if so , then all Christ's Pleas , as an Advocate , are grounded upon that one Offering which before , as a Priest , he presented God with , for the taking away of Sin. So then , Christians live upon this old Stock , their Transgressions are forgiven for the Sake of the Worth , that yet God finds in the Offering that Christ hath offered . And all Christ's Pleadings , as an Advocate , are grounded upon the Sufficiency , and Worth of that one Sacrifice . I mean all his Pleadings with his Father , as to the Charge , which the Accuser brings in against them . For , tho thou art a Man of Infirmity , and so incident to nothing , as to stumble and fall , if Grace doth not prevent ( and it always preventeth not ; ) yet the Value and Worth of the Price that was once paid for thee , is not yet worn out , and Christ , as an Advocate , still pleadeth ( as Occasion is given ) that , with Success , to thy Salvation . And this Privilege they have who indeed have Christ for their Advocate . And I put it here in the first Place , because all other do depend upon it . Priv. 2. Secondly , Thine Advocate , as he pleadeth a Price already paid , so , and therefore , he pleads for himself as for thee . We are all concerned in one bottom ; if he sinks we sink , if we sink he sinks . Give me leave to make out my meaning . 1. Christ pleads the Value and Virtue of the Price of his Blood and Sacrifice for us : And admit of this horrible Supposition , a little for Argument's Sake , That tho Christ pleads the Worth of what , as Priest , he offereth , yet , the Soul , for whom he so pleads , perishes eternally . Now where lieth the Fault ? In Sin ; you say true ; but it is , because there was more Virtue in Sin to damn , than there was in the Blood pleaded by Christ , to save : For he pleaded his Merit , he put it into the Balance against Sin , but Sin hath weighed down the Soul of the Sinner to Hell , notwithstanding the Weight of Merit that he did put in against it . Now , what 's the Result but that the Advocate goes down , as well as we , we to Hell , and he in Esteem ? Wherefore , I say , he is concerned with us , his Credit , his Honour , his Glory , and Renown , flies all away , if those , for whom he pleads , as an Advocate , perish for want of Worth , in his Sacrifice pleaded : But shall this ever be said of Christ , or will it be found , that any , for whom Christ , as Advocate , pleads , yet perish for want of Worth in the Price , or of Neglect in the Advocate to plead it ? No , no , himself is concerned , and that as to his own Reputation and Honour , and as to the Value , and Virtue of his Blood , nor will he lose these for want of pleading for them concerned in this Office. 2. I argue again : Christ , as Advocate , must needs be concerned in his Plea ; for that every one , for whose Salvation he advocates , is his own . So then , if he loses , he loses his own , his Substance & Inheritance . Thus if he lose the whole , and if he lose a part , one , any one of his own , he loseth part of his All , and of his Fulness : Wherefore , we may well think , that Christ , as Advocate , is concerned , even concerned with his People , and therefore will thoroughly plead their Cause . Suppose a Man should have an Horse , tho lame , and a piece of Ground , tho somewhat barren ; yet , if any should attempt to take these away , he would not sit still and so lose his own . No , saith he , since they are mine own , they shall cost me five times more than they are worth , but I will maintain my Right . I have seen Men , sometimes , strongly ingaged in Law for that , which , when considered by it self , one would think , was not worth regarding . But when I have asked them , why so concerned for a thing of so little Esteem ? They have answered , O! 'T is some of that by which I hold a Title of Honour , or my Right to a greater in come , and therefore I will not lose it . Why , thus is Christ engaged ; what he pleads for , is his own , his All , his Fulness ; yea , 't is that by which he holds his Royalty , for he is King of Saints , Rev. 153. Joh. 6.37 , 38 , 39. Psal. 16.5 , 6. 'T is part of his Estate , and that by which he holds some of his Titles of Honour , Eph. 5.6 . Jer. 51.34 . Rom. 11.26 . Heb. 2.10 . Saviour , Redeemer , Deliverer and Captain , are some of his Titles of Honour : But , if he loseth any of those , upon whose Account he weareth these Titles of Honour , for want of Virtue in his Plea , or for want of Worth in his Blood , he loseth his own ; and not only so , but also Part of his Royalty ; and does also diminish , and lay a blot upon his glorious Titles of Honour . And he is jealous of his Honour , his Honour he will not give to another . Wherefore , he will not , ( be not afraid ) he never will leave nor forsake those , who have given themselves unto him , and for whom he is become an Advocate with t●e Father , to plead their Cause : Even becau●e thou art one , one of his own , one by whom he holdeth his glorious Titles of Honour . Obj. O but I am but one , and a very sorry one too : And what 's one , specially such an one as I am ? Can there be a miss of the Loss of such an one ? Answ. One and one makes two , and so ad infinitum . Christ cannot lose one , but as he may lose more , and so , in Conclusion , lose all . But of all that God has given him he will lose nothing , Joh. 6.38 , 39. Besides , to lose one , would encourage Satan , disparage his own Wisdom , make him uncapable of giving in , at the Day of Account , the whole tale to God , of those that he has given him . Further , this would dishearten Sinners and make them afraid of venturing their Cause , and their Souls in his Hand ; and would , as I said before , either prove his Propitiation , in some Sense , ineffectual , or else himself defective in his pleading of it . But , none of these things must be supposed . He will throughly plead the Cause of his People , Mic. 7. execute Judgment for them , bring them out to the Light , and cause them to behold his Righteousness . Priv. 3. Thirdly , The Plea of Satan is groundess ; and that 's another Privilege . For , albeit thou hast sinned , yet , since Christ before has paid thy Debt , and also paid for more ; since thou hast not yet run beyond the Price of thy Redemption ; it must be concluded , That Satan wants a good bottom to ground his Plea upon , and therefore must , in Conclusion , fail of his Design . True , there is Sin committed , there is a Law transgressed ; but there is also a Satisfaction for this Transgression , and that which super-abounds . So tho there be Sin , yet there wants a Foundation for a Plea. Joshua was cloathed with filthy Garments , but Christ had other Garments prepared for him ; Change of Raiment : Wherefore Iniquity , as to the Charge of Satan , vanishes . And the Angel answered and said , Take away the filthy Garments from him , [ This intimates that there was no Ground , no sufficient Ground for Satan's Charge ; ] and to him , he said , behold , I have caused thine Iniquity to pass from thee , and will cloath thee with Change of Raiment , Josh. 3.4 . Now , if there be no Ground , no sound and sufficient Ground , to build a Charge against the Child upon , I mean , As to Eternal Condemnation , for that 's the thing contended for ; then , as I said , Satan must fall like Lightning to the Ground , and be cast over the Bar , as a corrupt , and illegal Pleader : But this is so , as , in part , is proved already , and will be further made out by that which follows . They that have , indeed , Christ to be their Advocate are themselves , by Virtue of another Law , than that against which they have sinned , secured from the Charge that Satan brings in against them . I granted before that the Child of God has sinned , and that there is a Law that condemneth for this Sin : But here is the thing , this Child is removed by an Act of Grace into , and under another Law. For we are not under the Law , Rom. 6.14 . chap. 8.1 . and so consequently there is now no Condemnation for them : Wherefore , when God speaketh of his dealing with his , he saith , it shall not be by their Covenant , Ezek. 16.61 . That is , not by that of the Law ; they then being not under the Law. What if a Plea be commenced against them , a Plea for Sin , and they have committed Sin ; a Plea grounded upon the Law , and the Law takes Cognisance of their Sin ? Yet , I say , the Plea wants a good bottom , for that the Person , thus accused , is put under another Law. Hence he says , Sin shall not have Dominion over you , for you are not under the Law. If the Child was under the Law , Satan's Charge would be good , because it would have a substantial Ground of Support , but since the Child is dead to the Law , Gal. 2.16 . and that also dead to him ; for both are true , as to Condemnation , Rom. 7.6 . how can it be that Satan should have a sufficient Ground for his Charge , tho he should have Matter of Fact , sufficient Matter of Fact , that is Sin ? for by his change of Relation , he is put out of the reach of that Law. There is a Woman , a Widow , that oweth a Sum of Money , and she is threatned to be sued for the Debt ; now what doth she , but marrieth ; so , when the Action is commenced against her as a Widow , the Law finds her a married Woman ; what now can be done ? No●hing to her , she is not who she was , she is delivered from that State by her Marriage . If any thing be done , it must be done to her Husband . But , if Satan will sue Christ , for my Debt , he oweth him nothing : And , as for what the Law can claim of me , while I was under it , Christ has delivered me by Redemption , from that Curse , being made a Curse for me , Gal. 3.13 . Now , the Covenant into which I am brought , by Grace , by which also I am secured from the Law , is not a Law of Sin and Death , as that is from under which I am brought , Rom. 8.2 . but a Law of Grace and Life ; so that Satan cannot come at me , by that Law and by Grace , I am by that secured also from the Hand , and Mouth and Sting of all other : I mean still as to an eternal Concern . Wherefore God saith , if we break his Law , the Law of Works , he will visit our Sin with a Rod , and our Iniquity with Stripes , but his Covenant , his new Covenant , will he not break , Psal. 89.30 , 31 , 32 , 33 , 34 , 35 , 36 , 37. but will still keep close to that , and so secure us from eternal Condemnation . Christ also is made the Mediator of tha Covenant , and therefore an Advocate by that : For his Priestly Office , and Advocateship are included by his Mediation . Wherefore , when Satan pleads by the Old , Christ pleads by the new Covenant , for the Sake of which , the Old one is removed . In that he saith , A new Covenant , he hath made the first Old ; now , that which decayeth and waxeth old , is ready to vanish away , Heb 8.13 . So then , the Ground of Plea is with Jesus Christ , and not with our Accuser . Now what doth Christ plead , and what is the Ground of his Plea ? Why , he pleads for Exemption and Freedom from Condemnation , tho by the Law of Works , his Children have deserved it : And the Ground for this his Plea , as to Law , is , the Matter of the Covenant it self . For thus it runs , For I will be merciful to their Vnrighteousness , and their Sins and Iniquities will I remember no more , ver . 12. Now here is a Foundation , a Foundation in Law , for our Advocate to build his Plea upon ; a Foundation in a Law not to be moved , or removed , or made to give Place , as that is forced to do , upon which Satan grounds his Plea ●gainst us . Men , when they plead before a Judge , use to plead matter of Law. Now , suppose there is an old Law in the Realm by which Men deserve to be condemned to Death ; and there is a new Law in this Realm , that secureth Men from that Condemnation , which belongs to them by the old ; and suppose also that I am compleatly comprehended by all the Provisoes of the new Law , and not , by any tittle thereof , excluded from a share therein : And suppose again , that I have a brangling Adversary that pursues me by the old Law , which yet cannot in Right touch me , because I am Interested in the New ; my Advocate also is one that pleads by the new Law , where only there is a Ground of Plea : Shall not now mine Adversary feel the Power of his Plea to the delivering of me , and the putting of him to Shame ? Yes verily , specially since the Plea is good , the Judge just ; nor can the Enemy find any Ground for a Demurr to be put in against my present Discharge in open Court , and that by Proclamation : Specially since my Advocate has also , by his Blood , fully satisfied the old Law , that he might establish the New , Heb. 10 9 , 10 , 11 , 12. Priv. 4. Fourthly , Since that which goeth before is true , it follows , That he that entereth his Plea against the Children must needs be overthrown . For always , before just Judges 't is the Right that taketh place . Judge the right , O Lord. said David , or let my Sentence come forth from thee , according to the Law of Grace . And he that knows what strong Ground , or bottom our Advocate has for his Pleadings , and how Satan's Accusations are without sound Foundation , will not be afraid , he speaking in Christ , to say , I appeal to God Almighty , since Christ is my Advocate by the new Law , whether I ought to be condemned to Death and Hell for what Satan pleads against me by the Old. Satan urgeth that we have sinned , but Christ pleads to his propitiatory Sacrifice , and so Satan is over-thrown . Satan pleads the Law of Works , but Christ pleads the Law of Grace : Further , Satan pleads , the Justice and Holiness of God against us : & there , the Accuser is overthrown again . And to them Christ appeals , and his Appeal is good , since the Law testifies to thes sufficiency of the Satisfaction that Christ has made thereto by his Obedience , Rom. 3.22 , 23. & also , since by another Covenant God himself has given us to Jesus Christ , & so delivered us from the Old. Wherefore you read nothing as an effect of Satans pleading against us , but that his Mouth is stopp'd ; as appears by the 3. of Zechariah , and that he is cast ; yea cast down , as you have it in the 12. of the Revelations . Indeed when God admits not , when Christ wills not to be an Advocate , and when Satan is bid stand at the right Hand of one accused , Psal. 109.6 , 7. to inforce , by pleading against him , the things charged on him by the Law ; then he can prevail , prevail for-ever against such a wretched one : But , when Christ stands up to plead , when Christ espouses this or that Man's Cause ; then Satan must retreat , then he must go down . And this necessarily flows from the Text , we have an Advocate , a prevailing one , one that never lost Cause , one that always puts the Childrens Enemy to the rout before the Judgment-seat of God. This therefore is another Privilege that they have , who have Jesus Christ for their Advocate : Their Enemy must n●eds be overthrown , because both Law and Justice is on the other side . Priv. 5. Fifthly , Thine Advocate has pity for thee , and great Indignation against thine Accuser : And these are two excellent things . When a Lawyer hath pity for a Man , whose Cause he pleadeth , it will ingage him much ; but when he has Indignation also against the Man's Accuser , this will yet engage him more . Now , Christ has both these , and that not of Humour , but by Grace , and Justice ; Grace to us , and Justice to our Accuser . He came down from Heaven that he might be a Priest , and returned thither again , to be Priest and Advocate for his : And in both these Offices , he levelleth his whole Force and Power against thine Accuser . For this Cause was the Son of God manifest , that he might destroy the Works of the Devil , Joh. 3.8 . Cunning Men will , if they can , entertain such an one to be their Advocate , who has a particular Quarrel against their Adversary : For thus , think they , he that is such , will not only plead for me , but for himself , and to right his own Wrongs also , and , since ( if it be so , and it is so here ) my Concerns and my Advocate 's are interwoven , I am like to fare much the better , for the Anger that is conceived in his Heart against him . And this , I say , is the Childrens Case ; their Advocate , counteth their Accuser his greatest Enemy , and waiteth for a time to take Vengeance , and he usually then takes the opportunity , when he has ought to do for his People against him . Hence he says , The D●y of Vengeance is in my Heart and the Year of my redeemed is come , Isa. 63.3 , 4. I do not say that this Revenge of Christ , is , as oft times is a Mans , of Spite , Prejudice , or other irregular lettings out of Passions ; but it ariseth from Righteousness and Truth . Nor can it be , but that Jesus must have a Desire to take Vengeance on his Enemy and ours , since Holiness is in him , to the utmost bounds of Perfection . And I say again , that in all his Pleading , as an Advocate , as well as in his offering as a Priest , he has a hot and flaming Desire and Design to right himself upon his Foe and ours . Hence he triumphed over him , when he died for us upon the Cross , and designed the spoiling of his Principality , while he poured out his Blood for us before the Face of God , Col. 2.14 , 15. we then have this Advantage more , in that Christ is our Advocate , our Enemy is also his , and the Lord Jesus counts him so . Priv. 6. Sixthly , As thine Advocate , so thy Judge holdeth thine Accuser for his Enemy also . For it is not of Love to Righteousness and Justice that Satan accuseth us to God , but that he may destroy the Workmanship of God. Wherefore he also fighteth against God , when he accuseth the Children . And this thy Father knows right well : He must therefore needs distinguish between the Charge , and the Mind that brings it : Specially when what is charged upon us is under the gracious Promise of a Pardon ( as I have shewed it is . ) Shall not the Judge then hear his Son , ( for our Advocate is his Son ) in the Cause of one that he favours , and that he justly can against an Enemy , who seeks his Dishonour , and the Destruction of his eternal Designs of Grace ? A Mention of the Judges Son , goes far with Country-men , and great striving there is , with them , who have great Enemies and bad Causes , to get the Judges Son to plead ; promising themselves that the Judge is as like to hear him , and to yield a Verdict to his Plea , as to any other Lawyer . But what now shall we say concerning our Judge's Son , who takes part , not only with his Children , but with him , and with Law and Justice , in pleading against our Accuser ? Yea , what shall we say when both Judge , and Advocate and Law are all bent to make our Persons stand and escape , whatever , and how truly soever the Charge and Accusation is , by which we are assaulted of the Devil . And yet , all this is true , wherefore here is another Privilege of them that have Jesus for their Advocate . Priv. 7. Seventhly , Another Privilege that they have , who have Jesus Christ for their Advocate , is , That he is undaunted and of a good Courage , as to the Cause which he undertakes : For that 's a requisite Qualification for a Lawyer , to be bold and undaunted in a Man's Cause : Such an one is coveted , especially by him that knows he has a brazen-faced Antagonist . Wherefore he saith that he will set his Face like a Flint , Isa. 50.5 , 6 , 7. when he stands up to plead the Cause of his People . Lawyers , of all Men , need this Courage , and to be above others Men of hard Fore-heads , because of the Affronts that sometimes they meet with , be their Cause never so good , in the Face , sometimes , of the chief of a Kingdom . Now Christ is our Lawyer and stands up to plead , not only sometimes , but always for his People , before the God of Gods , and that not in a Corner , but while all the Host of Heaven stands by both on the right Hand and on the Left. Nor is it to be doubted , but that our Accuser brings many a sore Charge against us , into the Court : But , however , we have an Advocate that is valiant and courageous : One that will not fail nor be discouraged till he has brought Judgment into Victory . Hence John inserts his Name , saying , If any Man sin , we have an Advocate with the Father , Jesus Christ. Men love to understand a Man , before they commit their Cause unto him , to wit , whether he be fitly qualified for their Business . Well , here 's an Advocate propounded ; an Advocate to plead our Cause against our Foe . But what is he ? What 's his Name ? Is he qualified for my Business ? The Answer is , 't is Jesus Christ. How ! Jesus Christ ! What , that old Friend of Publicans and Sinners ! Jesus Christ ! He used never to fail , he used to set his Face like a Flint against Satan , when he pleadeth the Cause of his People . Is it Jesus Christ , says the knowing Soul , then he shall be mine Advocate ? For my part , I have often wondred , when I have considered , what sad Causes Jesus Christ sometimes takes in Hand , and for what sad Souls he sometimes pleads with God his Father ; he had need of a Face as hard as Flint , else how could he bear up in that Work , in which , for us , sometimes he is employed . A work enough to make Angels blush Some , indeed , will lightly put off this , and say , it is his Office , but I say , his Office notwithstanding , the Work in it self is hard , exceeding hard ; when he went to die , had he not despised the Shame , he had turned his Back upon the Cross , and left us in our Blood : And now it is his turn to plead , the Case would be the same , only he can make Argument upon that , which to us seems to yield no Argument at all , to take Courage to plead for a Joshua , for a Joshua cloathed , cloathed with filthy Garments . He , saith he , that is ashamed of me and my Words in this adulterous Generation , of him will I be ashamed , &c. Mark 8.38 . Hence it follows that Christ will be ashamed of some , but why not ashamed of others ? It is not because their Cause is good , but because they are kept from denying of him professedly ; wherefore , for such , he will force himself and will set his Face like a Flint , and will , without Shame , own , plead , and improve his Interest with God for them , even for them , whose Cause is so horribly bad and gross , that themselves do blush while they think thereof . But what will not Love do ? What will not Love bear with ? And what will not Love suffer ? Of all the Offices of Jesus Christ , I think this tryeth him as much as any . True , his offering himself in Sacrifice , tryed him greatly , but that was but for a while ; his grapling as a Captain with the Curse and Death and Hell tryed him much , but that also was but for a while : But this Office of being an Advocate , tho it meeteth not with such sudden Depths of Trouble , yet , what it wants in Shortness it may meet with in length of time . I know Christ being raised from the Dead , dies no more . Yet he has not left off , tho in Heaven , to do some works of Service for his Saints on Earth : For there he pleads as an Advocate , or Lawyer for his People , Heb. 8.1 , 2. And let it be , that he has no Cause of Shame , when he standeth thus up to plead for so vile a Wretch as I , who have so vilely sinned ; yet I have Cause to think , that well he may , and to hold my Hands before my Face for Shame : and to be confounded with Shame , while he , to fetch me off from Condemnation for my Transgressions , sets his Face like a Flint to plead for me , with God , and against my Accuser . But thus much for the Seventh Privilege that they have by Christ , who have him for their Advocate . Priv. 8. Eightly , Another Privilege that they have , who have Jesus Christ to be their Advocate , is this ; He is always ready , always in Court , always with the Judge , then and there to oppose , if our Accuser comes , and to plead against him what is pleadable for his Children . And this the Text implies , where it saith , we have an Advocate with the Father : Always with the Father . Some Lawyers , tho they are otherwise able and shrewd , yet not being always in Court , and ready , do suffer their poor Clients to be baffled and nonsuited by their Advesary ; yea it so comes to pass , because of this Neglect , that a Judgment is got out against them , for whom they have undertaken to plead , to their great Perplexity and Damage . But no such opportunity can Satan have of our Advocate , for he is with the Father , always with the Father ; as to be a Priest , so to be an Advocate : We have an Advocate with the Father . It is said of the Priests , they wait at the Altar , and that they give Attendance there , 1 Cor. 9.13 . also of the Magistrate , that , as to his Office , he should attend continually on this very thing . And as these , so Christ , as to his Office of an Advocate , attends continually upon that Office with his Father , Rom. 13.6 . we have an Advocate with the Father ; always with the Father . And truly such an Advocate becomes the Children of God , because of the Vigilancy of their Enemy : For 't is said of him , that he accuseth us Day and Night , Rev. 12.10 . So unweariedly doth he both seek and pursue our Destruction . But behold , how we are provided for him , we have an Advo●ate with the Father . If he comes a-Days , our Advocate is with the Father ; if he comes a-Nights , our Advocate is with the Father . Thus then is our Advocate ready to put check to Satan , come he when he will , or can , to accuse us to the Father . Wherefore these two Texts are greatly to be minded ; one of them for that it shews us the Restlessness of our Enemy , the other for that it shews us the Diligence of our Advocate . That also in the Hebrews shews us the Carefulness of our Advocate , where it saith , He is gone into Heaven , Now to appear in the Presence of God for us , Heb. 9.24 . Now , just the time present . Now , the time always present : Now , let Satan come when he will. Nor is it to be omitted , that this Word , that thus specifies the time , the present time , doth also conclude it to be that time in which we are imperfect in Grace , in which we have many failings , in which we are tempted and accused of the Devil to God : This is the time , and in it , and every whit of it , he now appeareth in the Presence of God for us . O the Diligence of our Enemy ! O the Diligence of our Friend , the one against us , the other for us , and that continually . If any Man sin , we have an Advocate with the Father , Jesus Christ the righteous . This then , that Jesus Christ is always an Advocate with the Father for us , and so continually ready to put a check to every Accusation that Satan brings into the Presence of God against us , is another of the Privileges that they have , who have Jesus Christ for their Advocate . Priv. 9. Ninthly , Another Privilege that they have , who have Jesus Christ to be their Advocate , is this , He is such an one that will not by Bribes , by Flattery nor fair Pretences , be turned aside from pursuing of his Clients Business . This was the Fault of Lawyers in old time , that they would wrest Judgment for a Bribe : Hence the holy one complained , That a Bribe did use to blind the Eyes of the Wise , and pervert the Judgment of the Righteous , 1 Sam. 12.3 . Amos 5.12 . Deut. 16.19 . There are three things in Judgment , that a Lawyer must take heed of : One is the Nature of the Offence , the other is the meaning , and intendment of the Law-makers , and a third is to plead for them in Danger without Respect to Affliction or Reward . And this is the Excellency of our Advocate , he will not , cannot be byassed to turn aside from doing Judgment . And this the Apostle intendeth when he calleth our Advocate , Jesus Christ the righteous . We have an Advocate with the Father , Jesus Christ the righteous . Or as another Prophet calls him , to wit , The Just Lord , one that will do no Iniquity , that is , no Unrighteousness , in Judgment , Zeph. 3.5 . He will not be provoked to do it , neither by the continual Sollicitations of thine Enemy , nor by thy continual Provocations , wherewith , by Reason of thy infirm Condition , thou dost often tempt him to do it . And remember , that thy Advocate pleads by the new Covenant , and thine Adversary accuses by the Old ; and again remember that the new Covenant is better and more richly provided with Grounds of pleading for our Pardon and Salvation , than the old can be with Grounds for a Charge to be brought in by the Devil against us , suppose our Sin be never so heinous . 'T is a better Covenant , established upon better Promises . Now put these two together ; namely that Jesus Christ is righteous , and will not swerve in Judgment : Also that he pleads for us by the new Law , with which Satan hath nothing to do , nor ( had he ) can he by it , bring in a Plea against us , Jer. 31.29 , 30 , 31 , 32 , 33 , 34. Ezek. 36.25 , 26 , 27 , 28 , 29 , 30. Heb. 8.8 , 9 , 10 , 11 , 12 , 13. because that Law in the very body of it , consists in free Promises of giving Grace unto us , and of an everlasting Forgiveness of our Sin. O Children your Advocate will stick to the Law ▪ to the new Law , to the new and everlasting Covenant , and will not admit that any thing should be pleaded by our Foe , that is inconsistent with the Promise of the Gift of Grace , and of the Remission of all Sin. This therefore is another Privilege that they are made Pertakers of who have Jesus Christ to be their Advocate . He is just , he is righteous , he is Jesus Christ the righteous . He will not be turned aside to judge awry , either of the Crime , the Law , or for Favour or Affection . Nor is there any sin , but what is pardonable , committed by those that have chosen Jesus Christ to be their Advocate . Priv. 10. Tenthly , Another Privilege that they have , who have Jesus Christ to be their Advocate , is this , The Father has made him , even him that is thine Advocate , the Vmpire and Judge in all Matters that have , do or shall fall out 'twixt him and us . Mark this well . For when the Judge himself , before whom I am accused , shall make mine Advocate the Judge of the Nature of the Crime , for which I am accused , and of matter of Law , by which I am accused , to wit , whether it is in Force against me , to Condemnation , or whether , by the Law of Grace , I am set free : ( specially , since before my Advocate has espoused my Cause , promised me Deliverance , and pleaded my Right to the State of eternal Life ) must it not now go well with me ? Yes , verily . The Judge then making thine Advocate the Judg● , for he hath committed all Judgment unto the Son , Joh. 5.22 . hath done it also for thy Sake , who hast chosen him to be thine Advocate . 'T was a great thing that happened to Israel , when Joseph was become their Advocate , and when Pharoah had made him a Judge : Thou , says he , shall be over my House , and according to thy Word shall all my People be ruled . See , I have set thee over all the Land of Egypt ; and without thee shall no Man lift up his Hand or Foot in all the Land of Aegypt : Only in the Throne , I will be greater than thou , Gen. 41.39 , 40 , 44. Joseph in this was a type of Christ , and his Goverment here , of the Government of Christ for his Church . Kings seldom make a Man's Judge his Advocate ; they seldom leave the Issue of the whole Affair to the Arbitration of the poor Man's Lawyer . But , when they do , methinks it should even go to the Hearts desire of the Client , whose the Advocate is : Specially when , as I said before , the Cause of the Client is become the Concern of the Advocate ; and that they are both wrapt up in the self same Interest ; yea , when the Judge himself also i● therein concerned : And yet thus , it is with that Soul who has Jesus Christ for his Advocate . What sayst thou poor Heart to this ? The Judge , to wit , the God of Heaven , has made thy Advocate Arbitrator in thy Business : He is to judge , God has referred the Matter to him , and he has a Concern in thy Concern , an Interest in thy good speed . Christian Man , dost thou hear ? Thou hast put thy Cause into the Hand of Jesus Christ , and hast chosen him to be thine Advocate to plead for thee before God and against thy Adversary ; and God has referred the Judgment of that Matter to thy Advocate ; so that he has Power to determine the Matter . I know Satan is not pleased with this , he had rather things should have been referred to himself , and then woe had been to the Child of God : But , I say , God has referred the Business to Jesus Christ , has made him Vmpire , and Judge in thine Affair . Art thou also willing that he should decide the Matter ? Canst thou say unto him as David , Judge me , and plead my Cause , O Lord , Psal. 43.1 . O the Care of God towards his People , and the Desire of their Welfare . He has provided them an Advocate , and he has referred all Causes , and things , that may by Satan be objected and brought in against us , to the Judgment and Sentence of Christ our Advocate . But , to come to a Conclusion for this , and therefore , Priv. 11. Eleventhly , The Advantage that he has , that has the Lord Jesus for his Advocate , therefore is very great . Thy Advocate has the Cause , has the Law , has the Judge , has the Purse , and so consequently has all that is requisite for an Advocate to have . Since together with these , he has Heart , he has Wisdom , he has Courage , and Loves to make the best Improvement of his Advantages , for the benefit of his Client . And that which adds to all , is , he can prove the Debt paid , about which Satan makes such ado ; a Price given for the Ramsom of my Soul , and for the Pardon of my Sins . Lawyers do use to make a great Matter of it , when they can prove , That that very Debt is paid , for which their Client is sued at the Law. Now this Christ Jesus himself is Witness to : Yea , he himself has paid it , and that out of his own Purse , for us , with his own Hands , before and upon the Mercy-Seat according as the Law requireth , Lev. 16.13 , 14 , 15. Heb. 9.11.14.15 , 16 , 23 , 24. what then can accrue to our Enemy , or what Advantage can he get by his thus vexing and troubling of the Children of the most High ? Certainly nothing , but , as has been said already , to be cast down . For the Kingdom of our God , which is a Kingdom of Grace , and the Power of his Christ will prevail . Sampson's Power lay in his Hair , but Christ's Power , his Power to deliver us from the Accusation and Charge of Satan , lieth in the Worth of his Undertakings . And hence it is said again and they overcame him by the Blood of the Lamb , Rev. 12.10 , 11 , 12. and he was cast out , and down . And thus much for the Privileges that those are made Pertakers of who have Jesus Christ to be their Advocate . I come now to the Sixth & last thing , which is , to shew you , what Necessity there is that Christ should be our Advocate . That Christ should be a Priest to offer Sacrifice , a King to rule , and a Prophet to teach , All seeing Men acknowledge , is of Necessity ; but , that he should be an Advocate , a Pleader for his People , few see the Reason of it . But he is an Advocate , and as an Advocate , has a Work and Imploy distinct from his Priestly , Kingly , of prophetical Office : John says , he is our Advocate , and signifieth also the Nature of his Work as such , in that very Place , where he asserteth his Office. As also I have shew'd you in that which goes before : But , having already shewed you the Nature , I will now shew you the Necessity of this Office. First , it is necessary , for the more full and ample Vindication of the Justice of God , against all the Cavils of the infernal Spirits . Christ died on Earth , to declare the Justice of God to Men , in his justifying of the ungodly . God standeth upon the Vindication of his Justice , as well as upon the Act thereof : Hence the Holy Ghost , by the Prophets and Apostles , so largely disputeth for the Vindication thereof , Rom. 3.24 . Isa. Jer. Mal. While it asserteth the reality of the pardon of sin , the justification of the unworthy , and their glorification with God , Rom. 3. chap. 4. chap. 8. Gal. 3 and 4. I say , while it disputeth the justness of this high Act of God , against the cavils of implacable sinners . Now the Prophets and Apostles in those Disputes by which they seek to vindicate the Justice of God , in the Salvation of sinners , are not only Ministers of God to us , but Advocates for him : Since , as Elihu has it , They speak on God's behalf , Job 36.2 . Or , as the Margent has it , I will shew thee that there are yet Words for God ; Words to be spoken , and pleaded against his Enemies , for the justification of his Actions . Now , as it is necessary , tha● there should be Advocates , for God on Earth , to plead for his Justice and Holiness , while he saveth sinners , against the cavils of an ungodly People ; so it is necessary that there should be an Advocate also in Heaven , that may there vindicate the same Justice and Holiness of God , from all those Charges that the fallen Angels are apt to charge it with , while it consenteth that we , tho ungodly , should be saved That the fallen Angels are bold enough to charge God , to his Face , with Vnjustness of Language , is evident in the first and second of Job : And , that they should not be as bold to charge him with Unjustness of Actions , nothing can be shewed to the contrary : Further , that God seeks to clear himself of this unjust Charge of Satan , is as manifest ; for all the Troubles of his Servant Job were chiefly for that purpose : And why he should have one also in Heaven , to plead for the Justness of his Doings , in the Forgiveness and Salvation of Sinners , appears also as necessary , even because there is one , even an Advocate with the Father , or on the Father's Side , seeking to vindicate his Justice , while he pleadeth with him , for us , against the Devil and his Objections . God is wonderfully pleased with his Design in the saving of Sinners ; it pleases him at the Heart : And since he also is infinitely just , there is need , that an Advocate should be appointed to shew , how in a Way of Justice , as well as Mercy , the Sinner may be saved . The good Angels did not at first see so far into the Mysteries of the Gospel of the Grace of God , but that they needed further Light therei● , for the Vindication of their Lord , as Servants : Wherefore they yet did pry , and look narrowly into it further , and also bowed their Heads and Hearts to learn yet more , by the Church , of the manifold Wisdom of God , 1 Pet. 1.12 . Eph. 3.9 , 10. And if the standing Angels were not yet , to the utmost , perfect in the Knowledge of this Mistery , ( and yet surely they must know more thereof , than those that sell could do , ) no Wonder if those Devils , whose emnity could not but animate their Ignorance , made , and do make their C●vils against Justice , insinuating that it is no● impartial and exact , because it , as it is just , justifieth the ungodly . That Satan will quarrel with God , I have shewed you , and that he will also dispute against his Works with the holy Angels , is more than intimated by the Apostle Jude , Jude 9. And why not quarrel with , and accuse the Justice of God as unrighteous for consenting to the Salvation of Sinners ? Since his best Qualifications are most profound and prodigious Attempts , to dethrone the Lord God of his Power and Glory . Nay all this is evident since we have an Advocate with the Father , Jesus Christ the righteous . And again , I say , 't is evident that one part of his Work , as an Advocate , is to vindicate the Justice of God , while he pleadeth for our Salvation ; because he pleadeth a Propitiation . For a Propitiation respecteth God , as well as us , the appeasing of his Wrath and the reconciling of his Justice to us , as well as the redeeming of us from Death and Hell. Yea it therefore doth the one , because it doth the other . Now if Christ , as an Advocate , pleadeth a Propitiation with God , for whose Conviction doth he plead it ? Not for God's , for he has ordained it , allows it , and gloriously acquiesces therein , because he knoweth the whole Virtue thereof . It is therefore for the Conviction of the fallen Angels , and for the confounding of all those Cavils that can be invented and objected against our Salvation , by those most subtil , and envious ones . But , Secondly , There is Matter of Law to be objected and that both against God and us . At least there seems to be so , because of the Sanction that God has put upon the Law , and also , because we have sinned against it . God has said in the Day thou eatest thereof , thou shalt surely die ; and , the Soul that sinneth it shall die . God also standeth still upon the Vindication of his Justice , he also saveth Sinners . Now , in comes our Accuser , and chargeth us of Sin , of being guilty of Sin , because we have transgressed the Law. God also will not be put out of his way and steps of Grace to save us , also he will say he is just and righteous still . I , but these are but say-soes , how shall this be proved ? Why , now here is room for an Advocate that can plead to Matter of Law , that can preserve the Sanction of the Law , in the Salvation of the Sinner . He shall magnifie the Law and make it honourable , Isa. 42.21 . the Margent saith , and make him honourable . That is , he shall save the Sinner and preserve the Holiness of the Law and the Honour of his God. But who is this that can do this ? It is the Servant of God , saith the Prophet , ver . 1. ver . 13. the Lord , a Man of War , But how can this be done by him ? The Answer is , it shall be done , for God is well pleased for his Righteousness Sake . For 't is by that that he magnifies the Law and makes his Father honourable . That is , he as a Publick Person , comes into the World , under the Law , fulfils it , and having so done , he gives that Righteousness away ; for he , as to his own Person , never had need thereof : I say he gives that Righteousness to those that have need , to those that have none of their own , that Righteousness might be imputed to them . This Righteousness then he presenteth to God for us , and God , for this Righteousness Sake , is well-pleased that we should be saved , and for it can save us , and secure his Honour , and preserve the Law in its Sanction . And this Christ pleadeth against Satan as an Advoca●e with the Father for us . By which he vindicates his Fathers Justice , holdeth t●e Child of God , notwithstanding his Sins , in a State of Justification , and utterly overthroweth and confoundeth the Devil . For Christ , in pleading thus , appeals to the Law it self . If he has not done it Justice . Saying , most mighty Law , what Command of thine have I not fulfilled ? what Demand of thine have I not fully answered ? where is that jot , or tittle of the Law that is able to object against my Doings , for want of Satisfaction ? Here the Law is mute , it speaketh not one Word , by way of the least Complaint , but rather testifies of this Righteousness that it is good and holy , Rom. 3.22 , 23 Rom. 5.15 , 16 , 17 , 18 , 19. Now then , since Christ did this as a publick Person , it follows , that others must be justified thereby . For that was the end , and Reason of Christ's taking upon him to do the Righteousness of the Law. Nor can the Law object against the Equity of this Dispensation of Heaven . For why might not that God who gave the Law his Being and his Sanction , dispose as he pleases , of the Righteousness which it commendeth ? Besides , if Men be made righteous , they are so , and if by a Righteousness which the Law commendeth , how can Fault be found with them by the Law ? Nay , It is witnessed to by the Law and the Prophets , who consent , that it should be unto all and upon all them that believe , for their Justification , Rom. 3.20 , 21. And , that the mighty God suffereth the Prince of the Devils to do with the Law what he can , against this most wholesome and godly Doctrine , it is , to shew the Truth , Goodness and Permanency thereof . For this is as who should say , Devil do thy worst . When the Law is in the Hand of an easie Pleader , tho the Cause that he pleadeth be good , a crafty Opposer may overthrow the right , but here is the Salvation of the Children in debate , and whether it can stand with Law and Justice . The Opposer of this is the Devil , his Argument against it is the Law , he that defends the Doctrine , is Christ , the Advocate , who , in his Plea , must justifie the Justice of God , defend the Holiness of the Law , and save the Sinner from all the Arguments , Pleas Cavils , Stops and Demurrs , that Satan is able to put in against it . And this he must do fairly , righteously , simply , Pleading the Voice of the self-same Law for the Justification of what he standeth for , which Satan pleads against it . For , tho it is by the new Law that our Salvation comes , yet by the old Law , is the new Law approved of , and the way of Salvation thereby , by it consented to . This shews therefore that Christ is not ashamed to own the way of our Justification and Salvation , no not before Men and Devils : It shews also that he is resolved to dispute and plead for the same , tho the Devil himself shall oppose it . And , since our Adversary pretends a Plea in Law against it , 't is meet , that there should be an open Hearing before the Judge of all about it : But for as much as we neither can nor dare appear to plead for our selves , our good God has thought fit we should do it by an Advocate : we have an Advocate with the Father , Jesus Christ the righteous . This therefore is the second thing that shews the need that we have of an Advocate ; to wit , our Adversary pretends that he has a Plea in Law against us , and that by Law we should be otherwise disposed of than to be made Possessors of the Heavenly Kingdom . But , Thirdly , There are many things relating to the Promise to our Life , and to the Threatnings that minister Matter of Question and Doubt ; and give the Advantage of Objections unto him that so eargerly desireth to be putting in Cavils against our Salvation ; all which it hath pleased God to refel by Jesus Christ our Advocate . 1. There are many things relating to the Promises , as to the largeness and straitness of Words , as to the Freeness and Conditionality of them , which we are not able so well to understand ; and therefore , when Satan dealeth with us , about them , we quickly fall to the Ground before him ; we often conclude that the Words of the Promise , are too narrow and strait to comprehend us , we also think verily that the Conditions of some Promises do utterly s●ut us out from hope of Justification and Life . But our Advocate who is for us , with the Father , he is better acquainted with , and learned in this Law , than to bafled out with a bold Word or two , Isa. 50.4 . or with a subtil piece of Hellish Sophistication . He knows the true Purport , Intent , Meaning , and Sense of every Promise , and piece of Promise , that is in the whole Bible , and can tell how to plead it , for Advantage , against our Accuser ; and doth so : And I gather it not only from his Contest with Satan for Joshua , Zech. 3. and from his Conflict with him in the Wilderness , Mat. 4. and in Heaven , Rev. 14. but also from the Practice of Satan's Emissaries here . For what his Angels do , that doth he . Now there is here nothing more apparent , than that the Instruments of Satan do plead against the Church , from the pretended Intricacy , Ambiguity , and Difficulty of the Promise , whence I gather , so doth Satan before the Tribunal of God , but there we have one to match him , we have an Advocate with the Father , that knows Law and Judgment better than Satan , and Statute and Commandment , better than all his Angels : And by the Verdict of our Advocate , all the Words , and Limits , and Extensions of Words , with all Conditions of the Promises , are expounded and applyed . And hence it is , that it sometimes falleth so out , that that very Promise that we have thought could not reach us to comfort us by any Means , has at another time swallowed us up with Joy unspeakable : Christ the true Prophet has the right Understanding of the Word , as an Advocate , has pleaded it before God against Satan , and having overcome him at the common Law , he hath sent to let us know it by his good Spirit , to our Comfort , and the Confusion of our Enemy . Again , 2. There are many things relating to our Lives , that minister to our Accuser , occasions of many Objections against our Salvation ; for , besides our daily Infirmities , there are in our Lives , gross Sins ; many horrible Backslidings ; also we oft-times suck and drink in many abominable Errors and deceitful Opinions , of all which Satan accuseth us before the Judgment-Seat of God , and pleadeth hard , that we may be damned forever for them . Besides , Some of these things are done after Light received , against present Convictions and Disswasions to the contrary , against Solemn engagement to Amendment , when the Bonds of Love were upon us , Jer. 2.20 . These are crying-Sins , they have a lo●d voice in themselves against us , and g●ve to Satan great Advantage and Boldness to sue for our Destruction before the Bar of God. Nor doth he want Skill to aggravate , and to comment profoundly upon all Occasions , and Circumstances that did attend us , in these our Miscarriges ; to wit , that we did it without a Cause , also when we had , had we had Grace to have used them , many things to have helpt us against such Sins , and to have kept us clean and upright . There is also a Sin unto Death , 1 Joh. 5. and he can tell how to labour , by Argument and Slight of Speech , to make our transgressions not only to border upon , but to appear in the Hue , Shape , and Figure of that , and thereto make his Objection against our Salvation . He often argueth thus with us , and fastneth the Weight of his Reasons upon our Consciences , to the almost utter Destruction of us , and the bringing of us down to the Gates of Despair , and utter Destruction : The same Sins with their aggravating Circumstances , as I said , he pleadeth against us at the Bar of God : But there he meeteth with Jesus Christ our Lord , and Advocate , who entereth his Plea against him , unravels all his Reasons and Arguments against us , and shews the guile and falshood of them ; he also pleadeth as to the Nature of Sin , as also to all those high Aggravations , and proveth that neither the Sin in it self , nor yet as joined with all its advantageous Circumstances , can be the Sin unto Death , Col. 2.19 . because we hold the Head , and have not made Ship-wrack of Faith , 1 Tim. 1.19 . but still as David and Solomon , we confess and are sorry for our Sins . Thus , tho we seem , through our Falls , to come short of the Promise with Peter , Heb. 4.3 . and leave our Transgressions as stumbling Blocks to the World with Solomon , and minister Occasion of a Question of our Salvation among the Godly : Yet our Advocate fetches us off before God , and we shall be found safe ( and in Heaven at last ) by them in the next World , who was afraid they had lost us in this . But all these Points must be managed by Christ for us , against Satan , as a Lawyer , an Advocate ; who to that end , now appears in the Presence of God for us : And wisely handleth the very Crisis of the Word , and of the Failings of his People , together with all those nice and critical Juggles by which our Adversary laboureth to bring us down , to the Confusion of his Face . 3. There is also the Threatnings that are annexed to the Gospel ; and they fall now under our Consideration . They are of two sorts , such as respect those who altogether neglect and reject the Gospel , or those that profess it , yet fall in , or from that Profession thereof . The first sort of threatning cannot be pleaded against the Professors of the Gospel as against those that never profess'd it . Wherefore he betaketh himself to manage those Threatnings against us that belong to those that have professed and that have fallen in , or from that Profession , Psal. 109.6 . Joshua fell in it , Zech. 3.1 , 2. Judas fell from it . And the Accuser stands at the Right Hand of them both to resist them before the Judgment of God. To resist them by pleading the Threatnings against them . To wit , that God's Soul should have no Pleasure in ●hem , [ If any Man draws back my Soul shall have no Pleasure in them . ] Here 's a Plea for Satan , both against one and t'other , they are both Apostatized , both drawn back , and he is subtil enough to manage it . Ay but , Satan , here is also Matter sufficient for a Plea for our Advocate against thee , for as much as the next Words distinguish betwixt drawing back , and drawing back unto Perdition ; every one that draws back doth not draw back unto Perdition , Heb. 10.38 , 39. Some of them draw back from , and some in the Profession of the Gospel . Judas drew back from , and Peter in the Profession of his Faith : Wherefore Judas perishes , but Peter turns again , because Judas drew back unto Perdition , but Peter yet believed to the saving of the Soul. Nor doth Jesus Christ when he seeth 't is to no boot , at any time step in to endeavour to save the Soul. Wherefore , as for Judas for his backsliding from the Faith , Christ turneth him up to Satan , and leaveth him in his Hand . Saying , when he shall be judged let him be condemned , and let his Prayer become Sin , Psal. 109.7 . But he will not serve Peter so , The Lord will not leave him in his Hand , nor condemn him when he is judged , Psal. 37.33 . He will pray for him before , and plead for him after he hath been in the Temptation , and ●o secure him by Virtue of his Advocation , from the Sting and Lash of the Threatning , that ●s made against final Apostacy . But , Fourthly , The Necessity of the Advocate 's Office of Jesus Christ appears namely in this , To plead about the Judgments , Distresses , Afflictions and Troubles that we meet withal in this Life for our Sins . For though by Virtue of his Office , Christ fully takes us off from the Condemnation that the Unbelievers go down ●o , for their Sins : Yet he doth not thereby exempt us from temporal Punishments , for we see and feel , that they daily overtake us . But for the proportioning of the Punishment or Affliction , for Transgression , seeing that Comes under the Sentence of the Law , 't is fit that we should have an Advocate that understands both Law and Judgment to plead for equal Distribution of Chastisement , according , I say , as the Law of Grace : And this the Lord Jesus doth . Suppose a Man for Transgression , be indicted at the Assizes : his Adversary is also full of Malice , and would have him punished sorely , beyond what by the Law is provided for such Offence . And he pleads that the Judge will so afflict and punish as he in his malicious Mind desireth . But the Man has an Advocate there : And he enters his Plea against the Cruelty of his Clients Accuser : Saying , My Lord , it cannot be as our Enemy would have it . The Punishment for these Transgressions are prescribed by that Law that we here ground our Plea upon . Nor may it be declined to satisfie his Envy , we stand here upon Matters of Law , and appeal to the Law. And this is the work of our Advocate in Heaven . Punishments for the Sin of the Children , come not headlong , not without Measure , as our Accuser would have them ; nor yet as they fall upon those , who have none to plead their Cause : Hath he smote the Children according to the Stroke wherewith he hath smitten others ? No , In Measure when it shooteth forth , ( or seeks to exceed due Bounds ) thou wilt debate with it : He stayeth his rough Wind in the Day of his East Wind , Isa. 27.7 , 8 , 9. Thou wilt debate with it ; enquiring and reasoning by the Law , whether the shootings forth of the Affliction ( now going out for the Offence committed ) be not too strong , too heavy , too hot , and of too long a time admitted to Distress and break the Spirit of this Christian. And if it be , he applies himself to the Rule , to measure it by , he fetches forth his Plum-Line , and sets his Plum-line in the middest of his People , Amos 7.7 , 8. Isa. 28.17 . and lays Righteousness to that , and willnot suffer it to go further ; but according to the Quality of the Transgression , and according to the Terms , Bounds , Limits and Measures which the Law of Grace admits : So shall the Punishment be . Satan often saith of us , When we have sinned , as Abishai said of Shimei after he had cursed David , Shall not this Man die for this ? 2 Sam 19.21 . But Jesus our Advocate answers as David , what have I to do with thee , O Satan , thou this Day art an Enemy to me : Thou seekest for a Punishment for the Transgressions of my People , above what is allotted to them by the Law of Grace under which they are , and beyond what their Relation that they stand in to my Father and my self , will admit . Wherefore as Advocate , be pleadeth against Satan when he brings in against us a Charge for Sins committed , for the regulating of Punishments both as to the Nature , Degree and Continuation of Punishment . And this is the Reason why , when we are judged , we are not condemned , but chastened , 1 Cor. 1● . 32 . that we shouldnot be condemned with the World. Hence David says , the Lord had not given him over to the Will of his Enemy , Psal. 27.12 . And again , The Lord hath chastned me sore , but he hath not given me over unto Death , Psal. 118.18 . Satan's Plea was , that the Lord would give David over to his Will , and to the Tyranny of Death . No says our Advocate , that must not be , to do so would be an Affront to the Covenant under which Grace has put them ; that would be to deal with them by a Covenant of Works under which they ar● not . There is a Rod for Children , an● Stripes for those of them that transgress this Rod is in the Hand of a Father , and mus● be used according to the Law of that Relation not for the Destruction , but Correction o● the Children : Not to satisfie the Rage of Satan , but to vindicate the Holiness of my Father . Not to drive them further from , but to bring them nearer to their God. But , Fifthly , The Necessity of the Advocateship of Jesus Christ is also manifest in this , For that there is need of one to plead the efficacy of old Titles to our eternal Inheritance , when our Interest thereunto seems questionable by reason of new Transgressions . That God's People may by their new and repeated Sins , as to Reason at least , indanger their Interest in the eternal Inheritance , is manifest by such Groanings of theirs as these , Why dost thou cast me off ? Psal. 43.2 . Psal. 51.11 . Cast me not away f●om thy Presence , Psal. 60.1 . and O God , why hast thou cast us off forever ? Psal. 74.1 . Yet I find in the book of Leviticus , that tho any of the children of Israel should have sold , morgaged or made away with their Inheritance , they did not thereby utterly make void their title to an Interest therein , but it should again return to them , and they again enjoy the Possession of it in the Year of Jubilee . In the Year of Jubilee , saith God , you shall return every Man to his Possession . The Land shall not be sold for ever , not be quite cut off , for the Land is mine , for ye are Strangers and Sojourners with me . In all the Land of your Possession you shall grant a Redemption for the Land , Levit. 25.23 , 24 , 25. The Man in Israel that , by waxing Poor , did sell his Land in Canaan , was surely a type of the Christian , who by Sin and Decays in Grace , has forfeited his Place and Inheritance in Heaven : But as the ceremonial Law provided that the poor Man in Canaan , should not by his Poverty lose his Portion in Canaan forever , but that it should return to him in the Year of Jubilee : So the Law of Grace has provided that the Children shall not for their Sin lose their Inheritance in Heaven forever , but that it shall return to them in the World to come ; the last Jubilee , or Day of Judgment : For then , They are not to be condemned with the World , 1 Cor. 11.32 . All therefore that happeneth in this Case , is , They may live without the Comfort of it here , as he that had sold his House in Canaan might live without the Enjoyment of it , till the Jubilee : They may also seem to come short of it when they die . As he in Canaan did that deceased before the Year of Jubilee : But as certainly as he that died in Cannan before the Jubilee , did yet receive again his Inheritance , by the Hand o● his relative Surviver when the Jubilee came so certainly shall he that dieth , and tha● seemeth in his dying to come short of the Celestial Inheritance now , be yet admitted at his rising again , to the Re-possession of his old Inheritance at the Day of Judgment . But , here is now Room for a Caviller to object and to plead against the Children , saying , They have forfeited their Part of Paradise by their Sin , what Right then shall they have to the Kingdom of Heaven ? Now let the Lord stand up to plead , for he is Advocate for the Children . Yea , let them plead the Sufficiency of their first Title to the Kingdom , and that it is not their doings that can sell the Land forever . The Reason why the Children of Israel could not sell the Land forever , was because the Lord , their Head , reserved to himself a Right therein : The Land shall not be sold forever , for the Land is mine . Suppose two or three Children have a lawful Title to such an Estate , but they are all profuse and prodigal ; but there is a Brother also that has by Law a chief Right to the same Estate . This Brother , he may hinder the Estate from being sold forever , because 't is also his Inheritance , and he may , when the limited time that his Brethren had sold their share therein , is out , if he will , restore it to them again . And in the mean time if any that are unjust should go about utterly and forever , to deprive his Brethren , he may stand up and plead for them ; that in Law the Land cannot be sold forever , for that it is his as well as theirs , he being resolved not to part with his Right : O my Brethren , Christ will not part with his Right of the Inheritance unto which you are also born . Your Profuseness , and Prodigality shall not make him let go his hold that he hath for you of Heaven , nor can you according to Law sell the Land forever , since 't is his , and he hath the principal and chief Title thereto . This also giveth him Ground to stand up to plead for you against all those that would hold the Kingdom from you forever . For let Satan say what he can against you , yet Christ can say the Land is mine : And consequently that his Brethren could not sell it . Yes , says Satan , if the Inheritance be devided . O but , says Christ , The Land is undivided , no Man has his part set out , and turned over to himself . Besides my Brethren yet are under Age , and I am made their Guardian : They have not Power to sell the Land forever , the Land is mine , also my Father has made me Feoffee in tr●st for my Brethren , that they may have what is allotted them when they are all come to a perfect Man , to the Measure of the Stature of the Fulness of Christ , Eph. 4.12 , 13. and not before , and I will reserve it for them till then , and thus to do is the Will of my Father , the Law of the Judge , and also my unchangeable Resolution . And what can Satan say against this Plea ? Can he prove that Christ has no Interest in the Saints Inheritance ? Can he prove that we are at Age , or that our several Parts of the Heavenly House , is already delivered into our own Hands and is in our own Power ? And if he goes about to do this is not the Law of the Land against him : Doth it not say that our Advocate is Lord of all , Acts 10.36 . that the Kingdom is Christ's , that it is laid up in Heaven for us , Eph. 5.5 . Col. 1.5 . Y●a that the Inheritance which is incorruptible undefiled , and that fadeth not away , is reserved in Heaven for us who are kept by the Power of God through Faith unto Salvation , 1 Pet. 1.3 , 4 , 5. Thus therefore is our old Title to our Heavenly Inheritance made good by our Advocate , against the thwartings and branglings of the Devil , nor can our new Sins make it invalid , but it abideth safe to us at last , notwithstanding our Weaknesses . Tho if we sin , we may have but little Comfort of it , or but little of its present Profits while we live in this World. A Spend-thrift tho he loses not his Title , may yet lose the present Benefit . But the Principal will come again at last for we have an Advocate with the Father , Jesus Christ the righteous . Sixthly the Necessity of the Advocateship of Jesus Christ for us further appears in this , to wit , for that our Evidences , which declare that we have a Right to the eternal Inheritance , are often out of our own Hand , yea , and also sometimes kept long from us . The which we come not at the Sight or Comfort of again but by our Advocate : Specially when our Evidences are taken from us because of a present forfeiture of this Inheritance to God by this or that most foul Offence . Evidenc●s when they are thus taken away , as in David's Case ; Psal. 51.12 . they were , why then they are in the Hand of God , laid up I say from the sight of them to whom they belong , till they even forget the Contents thereof , 2 Pet. 1.5 , 6 , 7 , 8 , 9. Now when Writings and Evidences are out of the Hand of the Owners , and laid up in the Court where in Justice they ought to be kept , they are not ordinarily got thence again but by the Help of a Lawyer , an Advocate . Thus it is with the Children of God. We do often forfeit our Interest in eternal Life , but the Mercy is , the Forfeit falls into the Hand of God ; ( not of the Law , ●or of Satan ) wherefore he taketh away also so our Evidences , ( if not all , yet ) some of them , as he saith , I will take away my Peace from this People , even loving Kindness and Mercy , Jer. 16.5 . This he took from David , 1 Ch●on . 17.13 . Psal. 51.12 . yet ( not as he took it from him that went before him ) and he entreats for the Restauration of it , saying , Restore unto me the Joy of thy Salvation , and uphold me with thy free Spirit . And , Lord , Turn us again ; cause thy Face to shine , and we shall be saved , Psal. 80.3 , 7 , 19. Satan now also hath an opportunity to plead against us , and to help forward the Affliction , as his Servants did of old , when God was but a little angry , Zech 1.15 . But Jesus Christ our Advocate is ready to appear against him , and to send us from Heaven our old Evidences again , or to signifie to us that they are yet good and Authentick , and that cannot be gainsaid . Gabriel , saith he , make this Man understand the Vision , Dan. 8.16 . And again saith he to another , Run , speak to this young Man , saying , Jerusalem shall be inhabited as Towns without Walls . Jerusalem had been in Captivity , had lost many Evidences of God's Favour and Love by Reason of her Sin , and her Enemy stept in to augment her Sin and Sorrow . But there was a Man among the Myrtle trees that were in the bottom , that did prevail with her God to say I am returned to Jerusalem with Mercies : And then commands it to be proclaimed That his Cities through Prosperity should yet be spread abroad , Zech. 1.11 , 12 , 13 , 14 , 15 , 16 , 17. Thus by Virtue of our Advocate we are either made to receive our old Evidences for Heaven again , or else are made to understand that they yet are good and stand valid in the Court of Heaven ; nor can they be made ineffectual , but shall abide the test at last because our Advocate is also concerned in the Inheritance of the Saints in Light. Christians know what it is to lose their Evidences for Heaven , and to receive them again , or to hear that they hold their Title by them : But perhaps they know not how they come at this Privilege . Therefore the Apostle tells them , they have an Advocate . And that by him as Advocate they enjoy all these Advantages , is manifest , because his Advocates Office is appointed for our Help when we sin ; that is , commit Sins that are great and heinous . If any Man sin , we have an Advocate . By him the Justice of God is vindicated , the Law answered , the Threatnings taken off , the Measure of Afflicton that for Sin we undergo , determined ; our Titles to eternal Life preserved , and our comfort of them restored , notwithstanding the Wit , and Rage , and Envy of Hell. So then , Christ gave himself for us , as a Priest ; died for us , as a Sacrifice ; but pleadeth Justice and Righteousness , in a way of Justice and Righteousness ( for such is his Sacrifice ) for our Salvation , from the Death that is due to our soul or high Transgressions , as an Advocate . Thus have I given you ( thus far ) an Account of the Nature , End , and Necessity of the Advocateship of Jesus Christ : And should now come to the use and Application , only I must first remove an Objection or two . Obj. But what need all these Offices of Jesus Christ , or what need you trouble us with these nice Distinctions , 't is enough for us to believe in Christ , in the general , without considering him under this and that Office. Answ. The Wisdom of God is not to be charged with needless doing , when it giveth to Jesus Christ such Variety of Offices , and calleth him to so many sundry Imployments for us . They are all thought necessary , by Heaven and therefore should not be counted superfluous by Earth . And to put a Question upon thy Objection : What 's a Sacrifice , without a Priest ; and what 's a Priest , without a Sacrifice ? And the same I say of his Advocates Office , what 's an Advocate without the Exercise of his Office ? And what need of an Advocates Office to be exercised , if Christ ●s Sacrifice and Priest , by God , was thought sufficient ? Each of these Offices are sufficient for the perfecting of the Work for which they are designed , but they are not all designed for the self same particular thing . Christ as Sacrifice offereth not himself , 't is Christ as Priest does that : Christ as Priest dieth not for our Sins , 't is Christ as Sacrifice does so . Again , Christ as a Sacrifice , and a Priest , limits himself to those two Imploies , but as an Advocate , he lances out into a third . And since , these are not confounded in Heaven , nor by the Scriptures , they should not be confounded in our Apprehensions nor accounted useless . 'T is not therefore enough for us that we exercise our thoughts upon Christ in an undistinct , and general way , but we must learn to know him in all his Offices , and to know the Nature of his Offices also . Our Condition requires this : It requireth it , I say , as we are guilty of Sin , as we have to do with God , and with our Enemy the Devil . As we are guilty of Sin , so we need a Sacrifice ; and because we are also Sinners , we need one perfect to present our Sacrifice for us to God : We have need also of him as Priest to present our Persons and Services to God. And since God is just and upon the Judgment-Seat ; and since also we are subject to sin grievously ; and again , since we have an Accuser who will by Law plead at this Bar of God our Sins against us , to the end we might be condemned , we have need of , and also have an Advocate with the Father , Jesus Christ the ●ighteous . Alas ! How many of God's precious People , for the want of a distinct Knowledge of Christ in all his Offices , are at this day sadly baffled with the Sophistications of the Devil . To instance no more than this one thing : When they have committed some heinous Sin after Light received ; How are they , I say , tossed , and tumbled , and distressed with many Perplexities ? They cannot come to any Anchor in this their troubled Sea. They go from Promise to Promise , from Providence to Providence , from this to that Office of Jesus Christ , but forget that he is ( or else understand not what it is for this Lord Jesus ) to be an Advocate for them . Hence they so often sink under the Fears that their Sin is unpardonable , and that therefore their Condition is desperate . Whereas if they could but consider that Christ is their Advocate , and that he is therefore made an Advocate , to save them from those high Transgressions that are committed by them and that he waits upon this Office continually before the Judgment-Seat of God ; they would conceive Relief , and be made hold up their Head , and would more strongly twist themselves from under that Guilt and Burden ( those Ropes and Cords wherewith by their Folly they have so strongly bound themselves ) than commonly they have done or do . Obj. 2. But notwithstanding what you have said , this Sin is a deadly stick in my way . It will not out of my Mind , my Cause being bad , but Christ will desert me . Answ. 'T is true , Sin is and will be a deadly stick and stop to Faith , attempt to exercise it upon Christ as considered under which of his Offices , or Relations you will : And above all , the Sin of Vnbelief is the Sin that doth so , or most easily beset us , Heb. 12.1 , 2. And no marvel , for it never acteth alone , but is backed , not only with Guilt and Ignorance , but also with carnal Sense , and Reason . He that is ignorant of this , knows but little of himself , or of what believing is . He that undertaketh to believe , sets upon the hardest Task that ever was proposed to Man ; not ●ecause the things imposed upon us are unreasonable or unaccountable , but because the Heart of Man , the more true any thing is , the more it sticketh and stumbleth thereat . And says Christ , because I tell you the truth , ye ●●lieve me not , Joh. 8.45 . Hence believing is called labouring , Heb. 4.11 . and 't is the sorest Labour ( at times ) that any Man can take in Hand , because assaulted with the greatest Oppositions ; but believe thou must , be the Labour never so hard , and that , not only in Christ in a general way , but in him as to his several Offices , and as to this of his being an Advocate in particular ; else some Sins and some Temptations will not , in their Guilt nor vexatious Trouble , easily depart from thy Conscience , no not by Promise nor by thy Attempts to apply the same by Fai●h . And this the Text insinuateth , by it's setting forth of Christ as Advocate ; as the only or best and most speedy Way of Relief to the Soul , in certain Cases . There is then an Order that thou must observe in the Exercise of thy Soul in a way of believing . 1. Thou must believe unto Justification in general , and for this thou must direct thy Soul to the Lord Christ , as he is a Sacrifice for Sin , and as a Priest , offering that Sacrifice : So as a Sacrifice thou shalt see him appeasing Divine Displeasure for thy Sin , and as a Priest spreading the Skirt of his Garment over thee , for the covering of thy Nakedness ; thus being cloathed thou shalt not be found naked . 2. This when thou hast done ( as well as thou canst ) thou must in the next Place keep thine Eye upon the Lord Christ as improving , as Priest in Heaven , the Sacrifice which he offered on Earth , for the continuing of thee in a state of Justification , thy Life time , notwithstanding those common Infirmities that attend thee , and to which thou art incident in all thy holy Services , or best of thy Performances , Rom. 5.10 . Exod. 28.31 , 38. For therefore is he a Priest in Heaven , and by his Sacrifice interceding for thee . 3. But if thy Foot slippeth ; if it slippeth g●eatly , then know thou , 't will not be long ●efore a Bill be in Heaven preferred against thee by the Accuser of the Brethren ; wherefore then thou must have Recourse to Christ as Advocate to plead before God , thy Judge , against the Devil , thine Adversary , for thee . 4. And as to the badness of thy Cause , let that nothing move thee , save to Humility , and self-Abasement : For Christ is glorified by being concerned for thee . Yea the Angels will shout aloud to see him bring thee off . For what greater Glory can we conceive Christ to obtain as Advocate , than to bring off his People when they have sinned , no●withstanding Satans so charging of them , for them , as he doth . He gloried when he was going to the Cross to die , he went up with a Shout and the Sound of Trumpet to make Intercession for us : And shall we think that by his being an Advocate he receives no additional Glory ! 'T is Glory to him doubtless to bear the Title of an Advocate , and much more to plead and prosper for us against our Adversary as he doth . 5. And , I say again , for thee to think that Christ will reject thee for that thy Cause is bad , is a kind of thinking Blasphemy against this his Office , and his Word . For what doth such a Man but side with Satan while Christ is pleading against him . I say 't is as the Devil would have it , for it puts Strength unto his Plea against us , by increasing our Sin and Wickedness . But shall Christ take our Cause in Hand , and shall we doubt of good Success ? This is , to count Satan stronger than Christ , and that he can longer abide to oppose , than Christ can to plead for us . Wherefore away with it , not only as to the Notion , but also as to the Heart and Root thereof . Oh! When shall Jesus Christ our Lord be honoured by us as he ough● ? this dastardly Heart of ours , when shall it be more subdued , and trodden underfoot of Faith ? when shall Christ ride Lord , and King , and Advocate upon the Faith of his People as he should ? He is exalted before God , before Angels , and above all the Power of the Enemy , there is nothing comes behind but the Faith of his People . Obj. 3. But since you follow the Metaphor so close , I will suppose , if an Advocate be entertained , some Recompence must be given him : His Fee , who shall pay him his Fee ? I have nothing ; could I do any thing to make this Advocate part of Amends , I could think I might have Benefit from him , but I have nothing ; what say you to this ? Answ. Similitudes must not be strained too far , but yet I have an Answer for this Objection . The●e is , in some Cases , Law for them that have no Money , ay , Law , and Lawyers too : And this is called a suing in Forma Pauperis ; and such Lawyers are appointed by Authority for that Purpose . Indeed I know not that it is thus in every Nation , but 't is sometimes so with us in England : and this is the way altogether in the Kingdom of Heaven before the Bar of God. All is done there for us in Forma Pauperis , on free cost : For our Advocate , or Lawyer is thereto designed and appointed of his Father . Hence Christ is said to plead the Cause , not of the rich and wealthy , but of the Poor and Needy ; not of those that have many Friends , but of the Fatherless and Widow ; not of them that are fat and strong , but of those under sore Afflictions , Prov. 22 . 2● , 23. chap. 23.10 , 11. chap. 31.9 . He shall stand at the right Hand of the Poor to save him from them that condemn his Soul , Psal. 109.31 . or as it is in the Margent , from the Judges of his Soul. This then is the manner of Jesus Christ with Men : He doth freely what he doth , not for Price nor Reward . I have raised him up , says God , And I will direct all his Ways , he shall build my City , and he shall let go my Captives , not for Price , nor Reward , Isa. 45.13 . This I say is the manner of Jesus Christ with Men ; he pleads , he sues in Forma Pauperis , gratis , and of meer Compassion . And hence it is that you have his Clients give him thanks ; for that is all the Poor can give . I will greatly praise the Lord with my Mouth , I will praise him among the Multitude , for he shall stand at the right Hand of the Poor to save him from them that condemn his Soul , Psal. 109.30 . They know but little , that talk of giving to Christ , except they mean , they would give him Blessing and Praise . He bids us come freely , take freely ; and tells us that he will give , and do , freely , Rev. 22.17 . chap. 21.6 . Let him have that which is his own , to wit , thy self , for thou art the Price of his Blood. David speaks very strangely of giving to God for Mercy bestowed on him . I call it strangely , because indeed 't is so to Reason . What , says he , shall I render to the Lord for all his Benefits , I will take this Cup and call for more , Psal. 116.12 , 13. God has no need of thy Gift , nor Christ of thy Bribe to plead thy Cause . Take thankfully what is offered and call for more : That 's the best giving to God. God is rich enough : Talk not then of giving , but of receiving , for thou art poor : Be not too high , nor think thy self too good to live by the Alms of Heaven : And since the Lord Jesus is willing to serve thee freely , and to maintain thy Right to Heaven against thy Foe , to the saving of thy Soul , without Price or Reward , Let the Peace of God rule in thee , to the which thou art also called as is the rest of the Body , and be thou thankful , Col. 3.15 . This then is the Privilege of a Christian , we have an Advocate with the Father , Jesus Christ the righteous . One that pleadeth the Cause of his People against those that rise up against them , of his Love , Pity , and meer good Will. Lord open the Eyes of dark Readers , of disconsolate Saints that they may see who is for them , and upon what Terms . Obj. 4. But if Christ doth once begin to plead for me , and shall become mine Advocate : He will always be troubled with me , unless I should of my self forsake him , for I am ever in Broils , and Suits of Law , Action after Action is laid upon me , and I am sometimes ten times in a Day summoned to answer my Doings before God. Answ. Christ is not an Advocate to plead a Cause or two , nor to deliver the Godly from an Accusation or two : He delivereth Israel out of all his Troubles , 2 Sam. 22.28 . and chuses to be an Advocate for such . Therefore the Godly of old , did use to make from the Greatness of their Troubles and the abundance of their Troublers , an Argument to the Lord Christ to send , and lend them help . Have Mercy upon me , said David , consider my Trouble which I suffer of them that hate me , Psal. 9.13 . And again , Many are they that rise up against me , many there be that say of my Soul , there is no help for him in God , Psal. 3.1 , 2. Yea the Troubles of this Man were so many and great that his Enemies began to triumph over him , saying , There is no help for him in God , ver . 7. But could he not deliver him , or did the Lord fors●ke him ? No no ; thou hast smitten , saith he , all mine Enemies upon the Cheek-bone , thou hast broken the Teeth of the ungodly . And as he delivereth them from their Troublers , so al●o he pleadeth all their Causes : O Lord , ●aith the Church , thou hast pleaded the Causes ●f my Soul , thou hast redeemed my Life , Lam. ● . 58 . Mark , troubled Christian , thou ●ayst thou hast been arrested oft times in a Day , and as often summoned to appear at God's Bar , there to answer to what shall be ●aid to thy Charge : And here for thy Encou●agement thou readest that the Church hath ●n Advocate that pleadeth the Causes of her ●oul , that is , all her Causes , to deliver her . He knows that so long as we are in this World , we are subject to Temptation and Weakness , and through them made guilty , ●f many bad things : Wherefore he hath pre●ared himself to our Service , and to abide ●ith the Father an Advocate for us . As Solo●on saith of a Man of great Wrath , Prov. 19. ●9 . so it may be said of a Man of great Weak●esses ( and the best of Saints are such ) he ●ust he delivered again , and again . Yea ma●y a time saith David did he deliver them , Psal. ●06 . 44 , 45. to wit , more than once and twice ; ●nd he will do so for thee , if thou entertain 〈◊〉 to be thine Advocate . Thou talkest of ●aving of him , but then whither wilt thou 〈◊〉 ? all else are vain things , things that cannot ●rofit , 1 Sam. 12.20 , 21 , 22 , 23. and he ●ill not forsake his People tho their Land be 〈◊〉 with Sin against the holy One of Israel , Jer. 51.5 . I know the modest Saint is apt to be abash'd to think what a troublesome one he is , and what a make-work he has been in God's House all his Days : And let him be filled with holy blushing , but let him not forsake his Advocate . Having thus spoken to these Objections , let us now come to make some use of th● whole , and , Vse 1. First , I would exhort the Children 〈◊〉 consider the Dignity that God hath put upon Jesus Christ their Saviour . For by how muc● God hath called his Son to Offices and Place● of trust , by so much he hath heaped Dignitie● upon him . 'T is said of Mordecai , That he wa● next to the King Ahasuerus . And what then ▪ Why then the Greatness of Mordecai & his hig● Advance must be written in the Book of the Chronicles of the Kings of Media and Persia , Esth. 10.1 , 2 , 3. to the end his Fame might not be buried nor forgot , but remembred and talked of in Generations to come . Why , my Brethren , God hath exalted Jesus of Nazareth : Hath made him the only great one ▪ having given him a Name above every Name . A Name did I say , a Name and Glory , beyond all Names , and above all Names , a● doth witness both his being set above all , and the many Offices which he executeth for God on behalf of his People : 'T is counted no little Addition to Honour , when Men are , not only made near to the King , but also intrusted with most , if not almost with all the most weighty Affairs of the Kingdom . Why this is the Dignity of Christ , he is , 't is true , the natural Son of God , and so high and one that abounds with Honour ; but this is not all , God has conferred upon him as Man , all the high and most mighty Honours of Heaven . He hath made him Lord Mediator betwixt him and the World. This in general . And particularly , he hath called him to be his high Priest forever , Heb. 7.21 , 22 , 23 , 24. and hath sworn he shall not be changed for another , he hath accepted of his Offering once forever , counting that there is wholly enough in what he did once , to perfect forever them that are sanctified , to wit set apart to Glory , Heb. 10.11 , 12 , 13. He is Captain General of all the Forces that God hath in Heaven and Earth , the King and Commander of his People , Chap. 9.25 , 26. He is Lord of all , and made Head over all things to the Church , Eph. 1.22 , and is our Advocate with the Father . O the Exaltation of Jesus Christ ! Let Christians therefore in the first : Place consider this . Nor can it but be profitable to them if withal they consider that all this Trust , and Honour is put , and conferred upon him in Relation to the Advantage and Advancement of Christians . If Christians do but consider the nearness that is 'twixt Christ and them , and withal consider how he is exalted , it must needs be matter of Comfort to them . He is my Flesh and my Bone that is exalted , it is my Friend and Brother that is thus set up and preferred . 'T was something to the Jews when Mordecai was exalted to Honour , they had thereby Ground to rejoice and be glad , for that one of themselves was made the Lord Chief by the King , and the great Governour of the Land , for the good of his Kindred . True , when a Man thinks of Christ , as severed from him , he sees but little to his Comfort in Christ's Exaltation , but when he looks upon Christ and can say my Saviour , my Priest , or the chief Bishop of my Soul , then he will see much in his being thus promoted to Honour . Consider then of the Glories to which God has exalted our Saviour in that he hath made him so high . 'T is comely also when thou speakest of him , that thou name his Name with some additional Title , thereby to call thy Mind to the Remembrance , and so to the greater Reverence of the Person of thy Jesus . As , our Lord Jesus ; our Lord and Saviour Jesus Christ ; the Apostle and High Priest of our Profession Christ Jesus , 2 Pet. 2. 20. Heb. 3.1 , &c. Men write themselves by their Titles ; As John , Earl of such a Place ; Anthony , Earl of such a Place ; and Thomas Lord , &c. 'T is common also to call Men in great Places by their Titles rather than by their Names , yea it also pleases such great ones well : As my Lord High Chancellor of England , my Lord Privy-Seal , my Lord high Admiral , &c. And thus should Christians make mention of Jesus Christ our Lord , adding to his Name some of his Titles of Honour , specially since all Places of Trust and Titles of Honour conferred on him are of special Favour to us . I did use to be much taken with one Sect of Christians , for that it was usually their way , when they made mention of the Name of Jesus , to call him , The blessed King of Glory . Christians should do thus ; 't would do them good . For why doth the Holy Ghost , think you , give him all these Titles , but that we should call him by them , and so make mention of him one to another . For the very calling of him by this or that Title , or Name belonging to this or that Office of his , giveth us Occasion , not only to think of him as exercising that Office , but to enquire by the Word , by Meditation , and one of another , what there is in that Office , and what by his exercising of that , the Lord Jesus profiteth his Church . How will Men stand for that Honour that by Superiors is given to them , expecting , and using all things , to wit , Actions , and Carriages so , as that thereby their Grandure may be maintained . And , saith Christ , ye call me Master and Lord , and ye say well , for so I am , Joh. 13.13 . Christ Jesus our Lord would have us exercise our selves in the Knowledge of his glorious Offices and Relative Titles ; because of the Advantage that we get by the Knowledge of them , and the Reverence of , and Love to him that they beget in our Hearts . The Disciple , saith the Text , whom Jesus loved , said unto Peter , It is the Lord. And when Simon Peter heard that it was the Lord : He girt his Fishers Coat unto him ( for he was naked ) and did cast himself into the Sea : And the other Disciples came in a little Ship , to wit , to Shore to wait upon their Lord , Chap. 21. The very naming of him under the Title of Lord , bowed their Hearts forthwith to come with Joint-readiness to wait upon him . Let this also learn us to distinguish Christs Offices a●d Titles , not to confound them : For he exerciseth those Offices and beareth those Titles for great Reason , and to our Commodity . Every Circumstance relating both to Christ's Humiliation and Exaltation ought to 〈◊〉 duly weighed by us , because of that My●●ery of God , and of Man's Redemption that 〈◊〉 wrapt up therein . For as there was not a ●●in , nor a loop , nor a tack in the Tabernacle , ●ut had in it an use of Instruction to the Chil●ren of Israel ; so there is not any part , whe●her more near or more remote to Christ's ●uffering and Exaltation , but is , could we ●et into it , full of spiritual Advantage to us . To instance , the Matter that came out of Christ's Side ; a thing little taken Notice of , either by Preachers , or Hearers , and yet John makes it one of the Witnesses of the Truth ●f our Redemption , and a Confirmation of ●he Certainty of that Record that God to the World hath given of the Sufficiency that is 〈◊〉 his Son to save , Joh. 19.34 . 1 Joh. 5.5 , ● , 7 , 8 , 9. Gal. 3.17 . Rom. 4.9 , 10 , 11 , ●2 . When I have considered that the very tim●●g of Scripture Expressions , and the Season ●f administring of Ordinances , has been argu●entative to the promoting of the Faith , and ●ay of Justification by Christ ; it has made ●e think that both my self and the most of ●he People of God , look over the Scriptures ●oo slightly , and take too little Notice of that ●r of those many Honours that God for our ●ood has conferr'd upon Christ. Shall he be cal●ed a King , a Priest , a Prophet , a Sacrifice , an Altar , a Captain , a Head , a Husband , a Father , a Fountain , a Door , a Rock , a Lyon , ● Saviour , &c. and shall we not consider these things ? And shall God to all these , add moreover , that he is an Advocate , and shall we take no Notice thereof , or jumble things so together that we lose some of his Titles and Offices , or so be concerned with one , as not to think we have need of the Benefit of the rest ? Let 's be ashamed thus to do or think and let 's give to him that is thus exalted th● Glory due unto his Name . Vse 2. Secondly , As we should conside● the Titles and Offices of Christ in general So we should consider this of his being an Advocate , in particular : for this is one of th● Reasons which induced the Apostle to presen● him here under that very Notion to us namely that we should have Faith about it and consider of it to our Comfort . If an● Man sin , we have an Advocate with the Father Jesus Christ the righteous . An Advocate . A● Advocate as I said is one that hath Power t● plead for another , in this , or that , or an● Court of Judicature . Be much therefore i● the Meditation of Christ as executing of thi● his Office for thee : For many Advantage will come to thee thereby ; As , 1. This will give thee to see , that thou a●● not forsaken when thou hast sinned ; and th●● has not in it a little Relief only , but yieldeth Consolation in time of need . There is nothing that we are more prone unto than to think we are forsaken when we have sinned , when for this very thing , to wit , to keep us from thinking so , is the Lord Jesus become our Advocate . If any Man sin , we have an Advocate . Christian , thou that hast sinned , and that with the Guilt of thy Sin art driven to the brink of Hell , I bring thee news from God , thou shalt not die but live , for thou hast an Advocate with the Father . Let this therefore be considered by thee because it yieldeth this Fruit. 2. The Study of this Truth will give thee ground to take Courage to contend with the Devil concerning the largeness of Grace , by Faith ; since thy Advocate is contending for thee against him at the Bar of God. 'T is a great Encouragement to a Man to ho●d up his Head in the Country , when he knows he has a special Friend at the Court. Why our Advocate is a Friend at Court , a Friend there ready to give the onset to Satan come he when he will. We have an Advoca●e with the Father . An Advocate , or one to plead against Satan for us . 3. This Consideration will yield Relif when by Satan's ●buse of some other of the Offices of Christ , thy Faith is discou●aged and made afraid . Christ as a Prophet pronounces many a dreadful Sentence against Sin , and Christ as a King is of Power to execute them : And Satan as an Enemy has Subtilty enough to abuse both these to the almost utter Overthrow of the Faith of the Children of God. But what will he do with him as he is an Advocate : Will he urge that he will plead against us ? He cannot , he has no such Office. Will he plead against thee with his great Power ? No , but he would put Strength into thee , Job 23.3 , 4 , 5 , 6. Wherefore Satan doth all he may to keep thee ignorant of this Office , for he knows , that as Advocate when he is so apprehended , the Saints are greatly relieved by him , even by a believing thought of that Office. 4. This Consideration , or the Consideration of Christ as exercising of this Office , will help thee to put by that vizor wherewith Christ by Satan is misrepresented to thee to the weakning and affrighting of thee . There is nothing more common among Saints , than thus to be wronged by Satan : For as he will labour to fetch Fire out of the Offices of Christ to burn us , so to present him to us with so dreadful and so ireful a Countenance , that a Man in Temptation and under Guilt , shall hardly be able to lift up his Face to God. But now , to think really that he is my Advocate this heals all . Put a Vizor upon the Face of a Father , and it may perhaps for a while fright the Child , but let the Father speak , let him speak in his own Fatherly Dialect to the Child , and the Vizor is gone , if not from the Father's Face , yet from the Child's Mind : Yea the Child , notwithstanding that Vizor , will adventure to creep into it's Fathers Bosom . Why thus it is with the Saints when Satan deludes , and abuses them by disfiguring of the Countenance of Christ to their view : Let them but hear their Lord speak in his own natural Dialect , ( and then he doth so indeed when we hear him speak as an Advocate ) and their Minds are calmed , their Thoughts settled , their Guilt made to vanish , and their Faith to revive . Indeed the Advocateship of Jesus Christ is not much mentioned in the Word : And because it is no oftner made mention of , therefore , perh●ps it is that some Christians do so lightly pass it over when on the contrary the rarity of the thing should make it the more admirable . And perhaps it is therefore so little made mention of in the Bible , because it should not by the common sort be abused : But is as it were privately dropt in a corner to be found by them that are f●r finding Relief for their Soul by a dilige●t search of the Scriptures . For Christ in this Office of Advocateship is only designed for the Child of God. The World hath nothing therewith to do . Methinks that which alone is proper to Saints , and that which by God is peculiarly designed for them , they should be mightily taken withal . The peculiar Treasure of Kings ; the peculiar Privilege of Saints ! Oh! This should be affecting to us . Why Christ as an Advocate is such . Remember me , O Lord , said the Psalmist , with the Favour that thou bearest to thy People : O visit me with thy Salvation : That I may see the good of thy chosen , that I may rejoice in the gladness of thy Nation , that I may glory with thine Inheritance , Psal. 106.4 , 5. The Psalmist you see here is crying out for a share in , and the Knowledge of the peculiar Treasure of Saints : And this of Christ as Advocate is such , wherefore study it , and prize it so much the more . This Advocate is ours . 1. Study it with reference to its Peculiarity . It is for the Children and no body else . For the Children little and great . This is Childrens Bread , this is a mess for Benjamin : This is to be eaten in the holy Place . Children use to make much of that which by way of speciality is by their Relations bestowed on them . And Naboth said to Ahab , the Lord forbid it me , that I should give t●e Inheritance of my Father to thee , 1 Kin. 21 3. no truly will I not . Why so ? because it was my Father's Gift , not in common to all , but to me in special . Secondly , Study this Office in the Nature of it . For therein lies the Excellency of any thing , even in the Nature of it . Wrong thoughts of this or that , abuses it , and takes its natural Glory from it , take heed therefore of misapprehending , while thou art seeking to apprehend Christ as thy Advocate . Men judge of Christ's Offices , while they are at too great a distance from them , but Let them come near says God , then let them speak , Isa. 41.1 . or as Elihu said to his Friends ( when he had seen them judge amiss , ) Let us chuse to us Judgment , let us know among our selves what is good , Job 34.4 . So say I , study to know , rightly to know the Advocate-Office of Jesus Christ. It is one of the easiest things in the World to miss of the Nature , while we speak of the Name and Offices of Jesus Christ. Wherefore look to it that thou study the Nature of the Office of his Advocateship : Of his Avocateship for , for so you ought to consider it , there is an Advocate for , not against the Children of God , Jesus Christ the righteous . Thirdly , Study this Office with reference to its efficacy , and prevalency ; Job says , After my Words they spake not again , Job 29.22 . And when Christ stands up to plead , all must keep silence before him . True , Satan had the first Word , but Christ the last in the Business of Joshua , and such a last , as brought the poor Man off well , tho cloathed with filthy Garments , Zech. 3. Satan must be speechless after a Plea of our Advocate how rampant soever he is afore ; or as Elihu has it , He was amazed , he answered no more , he left off speaking . Shall he that speaks in Righteousness give place , and he who has nothing but Envy and Deceit be admitted to stand his Ground ? Behold the Angels cover their Faces when they speak of his Glory : How then shall not Satan bend before him ? In the Days of his Humiliation he made him cringe and creep , how much more then now he is exalted to Glory , to glory to be an Advocate , an Advocate for his People ? If any Man sin , we have an Advocate with the Father , Jesus Christ the righteous . Fourthly , Study The Faithfulness of Ch●ist in his Execution of this Office : For he will not fail nor forsake them that have entertained him for their Advocate . He will thorowly plead their Cause , Jer. 50.34 . Faithful and true , is one of his Titles , and you shall faithfully be served by him . You may boldly commit your Cause unto him , nor shall the badness of it , make him fail or discourage him in his work , for it is not the badness of a Cause that can hinder him from prevailing , because he hath wherewith to answer for all thy Sins , and a new Law to plead by , through which he will make thee a Conqueror . He is also for sticking to a Man to the End if he once engages for him , Joh. 13.1 , 2. He will threaten , and love ; he will chastise , and love ; he will kill , and love ; and thou shalt find it so And he will make this appear at the last , and Satan knows it is so now , for he finds the Power of his Repulses while he pleadeth for us at the Bar against him . And all this is in very Faithfulness . Fifthly , Study also the need that thou has● of a Share in the Execution of the Advocateship of Jesus Christ. Christians find that they have need of washing in the Blood of Christ and that they have need of being cloathed with the Righteousness of Christ : They also find that they have need that Christ shoul● make Intercession for them and that by hi● ( of Necessity ) they must approach God , an● present their Prayers and Services to him But they do not so well see that they nee● that Christ should also be their Advocat● And the Reason thereof is this : They forge● that their Adversary makes it his Business t● accuse them before the Throne of God ; the consider not the long Scrowls , and many Crimes wherewith he chargeth them in the Presence of the Angels of God : I say this is the Cause that the Advocateship of Christ is so little considered in the Churches . Yea many that have been relieved by that Office of his , have not understood what thereby he has done for them . But perhaps this is to be kept from many till they come to behold his Face , and until all things shall be revealed , that Christ might have Glory given him in the next World for doing of that for them , which they so little thought of in this . But do not thou be content with this Ignorance , because the Knowledge of his advocating of it for thee , will yield thee present Relief . Study therefore thine own Weakness , the Holiness of the Judge , the badness of thy Cause , the Subtilty , Malice , and Rage of thine Enemy , and be assured that when-ever thou sinnest , by and by thou art for it accused before God at his Judgment-Seat . These things will as it were by way of Necessity instil into thy Heart the need that thou hast of an Advocate , and will make thee look , as to the Blood and Righteousness of Jesus Christ to justifie thee , so to Christ as an Advocate to plead thy Cause , as did holy Job in his Distresses , Job 16.21 . 1 Vse 3. Thirdly , Is Christ Jesus not only a Priest of , and a King over , but an Advocate for his People ? Let this make us stand and wonder , and be amazed at his Humiliation and Condescention . We read of his Humiliation on Earth when he put himself into our Flesh , took upon him our Sins : And made them as his own unto Condemnation and Death . And to be an Advocate , is an Office reproachful to the malicious , if any Man be such an one for those that are base and unworthy . Yea , and the higher and more honourable the Person is that pleads for such , the more he humbles himself . The Word doth often , in effect , account him , now in Heaven as a Servant for us , and Acts of Service are Acts of Condescention . And I am sure some Acts of Service have more of that in them than some . And I think , when all things are considered , that Christ neither doth , nor can do any thing for us there , of a more condescending Nature than to become our Advocate . True , he glories in it but that doth not shew that the work is excellent in it self . It is also one of his Titles of Honour . But that is to shew how highly God esteems of , and dignifies all his Acts , and tho this shall tend at last to the greatning of his Honour and Glory in his Kingdom , yet the Work it self is amazingly mean. I speak after the manner of Men : It is accounted so in this World : How ignoble and unrespectful doth a Man make himself , specially to his Enemy , when he undertaketh to plead a bad Cause , if it also happeneth to be the Cause of the base and unworthy . And I am sure we are every one so in our selves , for whom he is become an Advocate with the Father . True , we are made worthy in him , but that 's no thanks to us ; as to our selves , and our Cause , both are yet bad enough . And let us now leave off disputing , and stand amazed at his Condescention . He humbleth himself to behold things that are in Heaven , Psal. 113.4 , 5 , 6. and Men of old did use to wonder to think that God should so much stoop , as to open his Eyes to look upon Man , or once so much as to mind him , Job 14.1 , 2 , 3. Psal. 144.3 , 4. Job 7.17 . Psal. 8.4 . And if these be Acts that bespeak a Condescension , what will you count of Christ's standing up as an Advocate to plead the Cause of his People ? Must not that be much more so accounted . Oh the Condescention of Christ in Heaven ! While Cavillers quarrel at such kind of Language , let the Saints stay themselves and wonder at it , and be so much the more affected with his Grace . The Persons are base , the Crimes are base with which the Persons are charged , wherefore one would think , that has but the Reason to think , that it is a great Condescention of Christ now in Heaven to take upon him to be an Advocate for such a People : Specially if you consider the openness of this Work of Christ , for this thing is not done in a Corner . This is done in open Court. First , with an holy and just God : for he is the Judge of all , and his Eyes are purer than to behold Iniquity , yea his very Essence , and Presence is a consuming Fire , yet before , and with this God , and that for such a People , Jesus Christ the King will be an Advocate . For one mean Man to be an Advocate for the base , with one that is not considerable , is not so much : But for Christ to be an Advocate for the base , and for the base too under the basest Consideration , this is to be wondred at . When Bathsheba the Queen , became an Advocate for Adonijah unto King Solomon , you see how he flounced at her , for that his Cause was bad , And why , saith he , dost thou ask , Abishai , for Ad nijah : Ask for him the Kingdom also , 1 Kin. 2.16 , 17 , 18 , 19 , 20 , 21 , 22 , 23. I told you before , that to be an Advocate , did run one upon Hazards of Reproach , and it may easily be thought that the Queen did blush when from the King her Son she received such a Repulse : Nor do we hear any more of her being an Advocate ; I believe she had enough of this . But oh ! this Christ of God , who himself is greater than Solomon , he is become an Advocate ; an Advocate with the Father , who is the eternally just , and holy , and righteous God : And that for a People with Respect to him far worse than could be Adonijah in the Eyes of his Brother Solomon . Majesty , and Justice are dreadful in themselves , and much more so when approached by any , specially when the Cause , as to matter of Fact , is bad that the Man is guilty of , who is concerned in the Advocateship of his Friend . And yet Jesus Christ is still an Advocate for us , an Advocate with the Father . Secondly , Consider also before whom Jesus Christ doth plead as an Advocate , and that is before or in the Presence and Observation of all the heavenly Host. For while Christ pleadeth with God for his People all the Host of Heaven stands by , on the right Hand and on the Left , Mat. 10.32 . And tho as yet there may seem to be but little in this Consideration , yet Christ would have us know , and account it an Infinite Kindness of his to us , that he will confess , and not be ashamed of us before the Angels of his Father , Mark 8.38 . Angels are holy and glorious Creatures ; and in some Respect may have a greater Knowledge of the Nature and baseness of Sin than we , while here , are capable of , and so may be made to stand and wonder while the Advocate pleads with God for a People from Head to Foot cloathed therewith . But Christ will not be ashamed to stand up for us before them , though they know how bad we are , and what vile things we have done . Let this therefore make us wonder . Thirdly , Add to these how unconcerned , oft-times those are with themselves and their own desolate Condition , for whom Christ as an Advocate laboureth in Heaven with God. Alas the Soul is as far off of knowing what the Devil is doing against it at God's Bar , as David was when Saul was threatning to have his Blood , while he was hid in the Field , 1 Sam. 20.26 , 27 , 28 , 29 , 30 , 31 , 32. But O true Jonathan ! How didst thou plead for David ? Only here thou hadst the Advantage of our Advocate , thou hadst a good Cause to plead , for when Saul thy Father said David shall surely die : Thy Reply was , wherefore shall he be sl●in ? What evil hath he done ? But Christ cannot say thus , when he pleadeth for us at God's Bar , nor is our present Senselessness and unconcernedness about his pleading , but an Aggravation to our Sin. Perhaps David was praying while Jonathan was playing the Advocate for him before the King his Father : But perhaps the Saint is sleeping , yea , sinning more , while Christ is pleading for him in Heaven ! Oh! This should greatly affect us , this should make us wonder ; this should be so considered by us as to heighten our Souls to Admiration of the Grace and Kindness of Christ. Fourthly , join to these , the Greatness , and Gravity ; the highness and glorious Majesty of the Man that is become our Advocate , says the Text , 't is Jesus Christ , we have an Advocate with the Father , Jesus Christ. Now that he should become an Advocate , that he should embrace such an Imploy as this of his Advocateship , let this be a wonderment and so be accounted . But let us come to the fourth Use. Vse 4. Fourthly , Is it so , is Jesus Christ the Saviour also become our Advocate ? Then let us labor to make that Improvement of this Doctrine as tendeth to strengthen our Graces , and us in the management of them . Indeed this should be the Use that we should make of all the Offices of Christ , but let us at this time concern our s●lves about this . Let , I say , the poor Christian thus expostulate with himself . 1. Is Christ Jesus the Lord mine Advocate with the Father ? Then awake , my Faith , and shake thy self like a Gyant : Stir up thy self and be not faint : Christ is the Advocate of his People , and pleadeth the Cause of the poor and needy . And as for Sin which is one great stumble to thine actings , O my Faith , Christ has not only died for that as a Sacrifice , nor only carried his Sacrifice unto the Father into the holiest of all ; but is there to manage that Offering as an Advocate , pleading the efficacy and Worth thereof , before God against the Devil for us . Thus , I say , we should strengthen our Faith , for Faith has to do , not only with the Word , but also with the Offices of Christ. Besides , considering how many the Assaults are that are made upon our Faith , we find all little enough to support it against all the Wiles of the Devil . Christians too little concern themselves , as I have said with the Offices of Jesus Christ , and therefore their Knowledge of him is so little , and their Faith in him so weak . We are bid to have our Conversation in Heaven , and then a Man so hath , when he is there in his Spirit by Faith observing how the Lord Jesus doth exercise his Offices there for him . Let us often by Faith go to the Bar of God , there to hear our Advocate plead our Cause , we should often have our Faith to God's Judgment-seat , because we are concerned there . There we are accused of the Devil , there we have our Crimes laid open , and there we have our Advocate to plead . And this is suggested in the Text , for it saith , we have an Advocate with the Father . Therefore thither our Faith should go for help and relief in the Day of our straits . I say we should have our Faith to God's Judgment-Seat and shew it there by the Glass of our Text what Satan is doing against , and the Lord Jesus for our Souls : we should also shew it how the Lord Jesus carries away every Cause from the Devil , and from before the Judgment-Seat , to the Comfort of the Children , the Joy of Angels , and the Shame of the Enemy . This would strengthen , and support our Faith indeed : And would make us more able than for the most part we are to apply the Grace of God to our selves . And hereafter to give more strong Repulses to Satan . 'T is easie with a Man , when he knows that his Advocate has ove●thrown his Enemy , at the King's Bench Bar , or Court of common Pleas , less to fear him the next time he sees him , and more boldly to answer him when he reneweth his Threats upon him . Let Faith then be strenghthened from its being exercised about the Advocateship of Jesus Christ. Secondly , As we should make use of Christ's Advocateship for the strengthening of our Faith , so we also should make use thereof to the encouraging of us to Prayer . As our Faith is , so is our Prayer , to wit , cold , weak and doubtful if our Faith be so . When ●aith cannot apprehend that we have access ●o the Father by Christ , or that we have an Advocate when charged before God for our ●ins by the Devil , then we flag and faint in ●ur Prayer : But when we begin to take Cou●age to believe , and then we do so when most ●learly we apprehend Christ , then we get up ●n Prayer : And according as a Man appre●ends Christ in his Undertakings , and Offices , ●o he will wrestle with and supplicate God. ●s suppose a Man believes that Christ died ●or his Sins , why then he will plead that in ●rayer with God. Suppose also that a Man ●nderstands that Christ rose again for his ●ustification , why then he will also plead that 〈◊〉 Prayer : But if he knows no further , no ●●rther will he go : But when he shall know ●●at there is for him also an Advocate with ●●e Father , and that that Advocate is Jesus ●hrist : And when the Glory of this Office of ●hrist shall shine in the Face of this Man's ●●ul ; Oh then he takes Courage to pray ●ith that Courage he had not before , ●●a then is his Faith so supported and made ●rong that his Prayer is more fervent and ●●portuning abundance . So that I say the Knowledge of the Ad●●cateship of Christ is very useful to strengthen then our Graces , and as of Graces in genera● so of Faith and Prayer in particular . Wherefore our Wisdom is so to improve this Doctrine that Prayer may be strengthened thereby . Thirdly , As we should make use of thi● Doctrine to strenghthen Faith and Prayer So we should make use of it to keep us humbl● For the more Offices Christ executeth for u● with the Father , the greater Sign that we a●● bad : And the more we see our badness th● more humble should we be . Christ gave fo● us the Price of Blood , but that is not 〈◊〉 Christ as a Captain has conquered Death an● the Grave for us , but that is not all . Chri●● as a Priest intercedes for us in Heaven , 〈◊〉 that is not all : Sin is still in us , and with u● and mixes it self with what-ever we do whether what we do be religious or civi● For not only our Prayers and our Sermo● our Hearings , and Preaching and so ; 〈◊〉 our Houses , our Shops , our Trades and 〈◊〉 Beds are all polluted with Sin. Nor do●● the Devil , our Night and Day Adversa●● forbear to tell our bad Deeds to our Fath●● urging that we might forever be disinherit● for this . But what should we now do if 〈◊〉 had not an Advocate ? Yea , if we had not 〈◊〉 who would plead in Forma Pauperis ; yea we had not one that could prevail , and 〈◊〉 would faithfully execute that Office for us ? Why we must die . But since we are rescued by him , let us , as to our selves , lay our Hand upon our Mouth , and be silent , or say , not unto us , Lord , not unto us , but to thy Name give Glory . And I say again , since the Lord Jesus is fain to run through so many Offices for us before he can bring us to Glory , O! How low , how little , how vile and base in our own Eyes should we be ? 'T is a Shame for a Christian to think highly of himself , since Christ is fain to do so much for him , and he again not at all able to make him Amends ; but some whose Riches consist in nothing but Scabs and Lice will yet have lofty looks . But are not they much to blame who sit lifting up of lofty Eyes in the House , and yet know not how to turn their Hand to do any ●hings so , but that another , their betters , must come and mend their Work. I say is it ●ot more meet that those that are such , ●hould look , and speak , and act as such that ●eclare their Sense of their Vnhandiness , and ●heir Shame , and the like for their Unprofi●ableness ? Yea is it not meet that to every ●ne they should confess what sorry ones ●hey are ? I am sure it should be thus with ●hristians , and God is angry when it is other●ise . Nor doth it become these helpless ones to lift up themselves on high . Let Christ's Advocateship therefore teach us to be humble . Fourthly , as we should improve this Doctrine to strengthen Faith , to encourage Prayer , and to keep us humble : So we should make Vse of it to encourage to Perseverance ; that is , to hold on , to hold out to the end . For , for all those Causes the Apostle setteth Christ before us as an Advocate : There is nothing doth more discourage the truly Godly tha● the Sense of their own Infirmities ( as ha● been hinted at all along ) ; consequently , n●thing can more encourage them to go on than to think that Christ is an Advocate fo● them . The Services also that Christ ha● for us to do in this World , are full of Difficulty , and so apt discourage : But , whe● a Christian shall come to understand that ( i● we do what we can ) 't is not a failing eithe● in Matter or Manner that shall render it wholly unserviceable , or give the Devil that A●vantage as , to plead thereby to prevail fo● our Condemnation and Rejection ; but tha● Christ by being our Advocate saves us fro● our falling short , and also from the Rage 〈◊〉 Hell : This will encourage us to hold o● though we do but hobble in all our goings , an● fumble in all our doings . For we have Chri●● for an Advocate in case we sin in the Manag●ment of any Duty . If any Man sin we have an Advocate with the Father , Jesus Christ the righteous . Let us therefore go on in all God's Ways , as well as we can for our Hearts , and when our Foot slips let us tell God of it , and his Mercy in Christ shall hold us up , Psal. 84.18 . Darkness , and to be shut up in Prison is also a great Discouragement to us ; But our Advocate is for giving us Light and for fetching us out of our Prison . True , he that Joseph chose to be his Advocate to Pharaoh remembred not Joseph but forgat him , Gen. 40.14 , 23. but he that has Jesus Christ to be his Advocate shall be remembered before God. He remembred us in our low Estate , for his Mercy endureth forever , Mich. 7.8 , 9 , 10. Psal. 136.23 . Yea , he will say to the Prisoners shew your selves , and to them that are in the Prison-House go forth . Satan sometimes gets the Saints into the Prison , when he has taken them Captive by their Lusts , Rom. 7.23 . but they shall not be always there ; and this should encourage us to go on in godly Ways : For we must through many Tribulations enter into the Kingdom of Heaven . Obj. But I cannot pray , says one , therefore how should I persevere ? When I go to Prayer , instead of praying my Mouth is stopt : What would you have me do ? Well , Soul , tho Satan may baffle thee , he cannot so serve thine Advocate . If thou must not speak for thy self , Christ thine Advocate can speak for thee . Lemuel was to open his Mouth for the Dumb , to wit , for the Sons of Destruction , and to plead the Cause of the poor and needy , Prov. 31.8 , 9. If we knew the Grace of our Lord Jesus Christ so as the Word reveals it , we would believe , we would hope , and would , notwithstanding all Discouragements , wait for the Salvation of the Lord. But there are many things that hinder ; wherefore Faith , and Prayer , and Perseverance are made difficult things unto us . But if any Man sin , we have an Advocate with the Father , Jesus Christ the righteous . And , God shall fight for you and you shall hold your Peace , was once a good Word to me , when I could not pray . Fifthly , As we should improve this Doctrine for the Improvement and Encouragement of these Graces : So we should improve it to the Driving of Difficulties down before us , to the getting of Ground upon the Enemy . Resist the Devil , drive him back ; this is it for which thy Lord Jesus is an Advocate with God in Heaven , and this is it for the Sake of which thou art made a Believer , on Earth , 1 Pet. 5.9 . Heb. 12.4 . wherefore ●as God put this Sword [ we have an Advo●ate ] into thy Hand , but to fight thy way ●hrough the World. Fight the good Fight of Faith , lay hold on eternal Life : And say I will go in the Strength of the Lord God : And since I have an Advocate with the Father Jesus Christ the righteous , I will not despair tho the Iniquity of mine Heels should compass me about , Psal. 49.5 . Vse 5. Fifthly , Doth Jesus Christ stand up to plead for us with God , to plead with him for us against the Devil . Let this teach us to stand up to plead for him before Men , to plead for him against the Enemies of his Person and Gospel . This is but reasonable : For if Christ stands up to plead for us , why should not we stand up to plead for him ? He also expecteth this at our Hands , saying , who will rise up for me against the evil Doers ? Who will stand up for me against the Workers of Iniquity ? The Apostle did it and counted himself engaged to do it , where he saith he preached the Gospel of God with much Contention , 2 Thes. 2.2 . Nor is this the Duty of Apostles , or Preachers only , but every Child of God should earnestly contend for the Faith once delivered to the Saints , Jud. 3. And , as I said , there is Reason why we should do this . He standeth for us : And if we 1. Consider the Disparity of Persons , to plead , it will seem far more reasonable . He stands up to plead with God , we stand up to plead with Men. The Dread of God is great ▪ yea greater than the Dread of Men. 2. If we consider the Persons pleaded for ▪ He pleads for Sinners , for the inconsiderable , vile , and base : We plead for Jesus , for the Great , Holy , and Honourable . 'T is an Honour for the Poor to stand up for the Great and Mighty : But what Honour is it for the Great to plead for t●e base ? Reason therefore requireth that we stand up to plead for him , tho there can be but little rendere● why he should stand up to plead for us . 3. He standeth up to plead for us in th● most Holy Place , tho we are vile : An● why should we not stand up for him in thi● vile World , since he is holy ? 4. He pleads for us though our Cause i● bad , why should not we plead for him since his Cause is good ? 5. He pleads for us against fallen Angels , why should we not plead for him against sinful Vanities ? 6. He pleads for us to save our Souls , why should not we plead for him , to sanctifie his Name ? 7. He pleads for us before the Holy Angels , why should not we plead for him befor● Princes ? 8. He is not ashamed of us , tho now in Heaven , why should we be ashamed of him before this Adulterous and sinful Generation ? 9. He is unwearied in his pleading for us , why should we faint and be dismayed while we plead for him ? My Brethren , is it not reasonable that we should stand up for him in this World ? Yea , is it not Reason that in all things we should study his Exaltation here since he in all things contrives our Honour , and Glory in Heaven ? A Child of God should study in every of his Relations to serve the Lord Christ in this World , because Christ by the Execution of every one of his Offices seeks our Promotion hereafter . If these be not sufficient Arguments to bow us to yield up our Members , our selves , our whole selves to God , that we may be Servants of Righteousness unto him : Yea if by these and such like we are not made willing to stand up for him before Men ; 't is a Sign that there 's but little , if any of the Grace of God in our Hearts . Yea , further that we should have now , at last , in Reserve , Christ as authorized to be our Advocate to plead for us , for this is the last of his Offices for us while we are here : And is to be put in practice for us when there are more than ordinary Occasions . This is to help as we say , at a dead lift . Even then when a Christian is taken for a Captive : Or when he sinks in the mire where is no standing ; or when he is cloathed in filthy Garments ; or when the Devil doth desperately plead against us our evil Deeds ; or when by our Lives we have made our Salvation questionable , and have forfeited our Evidences for Heaven : And why then should not we have also in reserve for Christ ? And when Profession , and Confession , will not do : When Loss of Goods and a Prison will not do : When Loss of Country and of Friends will not do : Then to bring it in ; then to bring it in as the Reserve , and as that which will do : To wit , willingly to lay down our Lives for his Name , Isa. 24.15 . Joh. 21.19 . and since he doth his part without grudging for us , let us do ours with rejoicing for him . Vse 6. Sixthly , Doth Jesus Christ stand up to plead for us and that of his meer Grace and Love ? Then this should teach Christians to be watchful and wary how they sin against God. This Inference seems to run Retrograde ; but whoso duly considers it will find it fairly fetch'd from the Premises . Christianity teaches Inge●uity , and aptness to be sensible of Kindnesses , and doth instruct us to a lothness to be over-hard upon him from whom we have all a free-cost , Shall we sin that Grace may abound ? God forbid . Shall we do evil that good may come ? God forbid . Shall we sin because we are not under the Law , but under Grace ? God forbid , Rom. 6.1 , 2 , 15. It is the most disingenious thing in the World not to care how chargeable we are to that Friend that bestows all upon us gratis . When Mephibosheth had an Opportunity to be yet more chargeable to David , he would not , because he had his Life and his All from the meer Grace of the King , 2 Sam. 19.24 , 25 , 26 , 27 , 28. also David thought it too much for all his Houshold to go to Absalom's Feast because 't was made of free-cost . Why , Christ is our Advocate of free-cost , we pay him neither Fee nor In-come for what he doth , nor doth he desire ought of us , but to accept of his free doing for us thankfully . Wherefore let us put him upon this Work as little as may be , and by so doing we shall show our selves Christians of the right make and stamp . We count him but a Fellow of a very gross Spirit , that will therefore be lavishing of what is his Friends , because 't is prepared of meer Kindness for him . Esau himself was loth to do this , and shall Christians be disingenious ? I dare say , if Christians were sober , watchful and of a more self-denying Temper , they need not put the Lord Jesus to that to which for the want of these things they do so often put him . I know he is not unwilling to serve us : but I know also that the Love of Christ should constrain us , to live not to our Selves but to him that loved us , that died for us , and rose again , 2 Cor. 5.14 . we shall do that which is naught too much , even then when we watch and take care what we can to prevent it . Our Flesh , when we do our utmost Diligence to resist it , will defile both us and our best Performances . We need not lay the reins on its Neck , and say what care we , the more Sin the more Grace , and the more we shall see the Kindness of Christ , and what Virtue there is in his Advocates Office to save us . And should there be any such here I would present them with a Scripture or two . The first is this , Do ye thus requite the Lord , O foolish People and unwise ? Deut. 32.6 . and if this gentle check will not do , then read the other , Shall we say , let us do evil that good may come ? their Damnation is just , Rom. 3.8 . besides , as nothing so swayeth with us as Love , so there is nothing so well pleasing to God as it . Let a Man love , tho he has Opportunity to do nothing , 't is accepted of the God of Heaven : But where there is no Love , let a Man do what he will , it is not at all regarded , 1 Cor. 13.1 , 2 , 3. Now to be careless , and negligent , and that from a supposed Understanding of the Grace of Christ in the Exercise of his Advocateship for us , in Heaven , is as clear a Sign as can be that in thy Heart there is no Love to Christ , and that consequently thou art a just nothing instead of being a Christian. Talk then what thou wilt , and profess never so largely , Christ is no Advocate of thine , nor shalt thou , thou so continuing , be ever the better for any of those Pleas that Christ at God●s Bar , puts in against the Devil , for his People . Christians , Christ Jesus is not unwilling to lay out himself for you in Heaven , nor to be an Advocate for you in the Presence of his Father : But yet he is unwilling that you should render him evil for good ; I say that you should do so by your remissness and carelesness . For want of such a thinking of things , as may affect you Hearts therewith . 'T would be more comely in you , would please him better , would better agree with your Profession , and also better would prove you gracious , to be sound in the Power and Nature of these Conclusions . How shall we that are dead to sin live any longer therein ? Rom. 6.2 . Col. 3.1 , 3 , 5 , 6 , If ye be risen with Christ seek those things that are above where Christ sitteth at the right Hand of God. For ye are dead and your Life is hid with Christ in God. Mortifie therefore your Members which are upon the Earth ; Fornication , Vncleanness , inordinate Affection , Evil Co●cupiscence , and Covetousness which is Idolatry , for which things sake the Wrath of God cometh upon the Children of Disobedience . I say 't would be more comely for Christians to say , we will not sin , because God will pardon , we will not commit Iniquity , 'cause Christ will advocate for us : I write unto you that you sin not , tho if any Man sins we have an Advocate with God the Father . Why the brute will conclude , I will not do so 'cause my Master will beat me : I will do thus , for then my Master will love me : And Christians should be above Men , brutish Men. And for a Conclusion as to this , let me present you with three Considerations . 1. Know , that it is the Nature of Grace , to draw holy Arguments to move to goodness of Life , from the Love and Goodness of of God : But not thence to be remiss , 1 Cor. 5.14 . 2 Know therefore that they have no Grace that find not these Effects of the Discoveries of the Love and Goodness of God. 3. Know also that among all the Swarms of Professors that from Age to Age make mention of the Name of Christ , they only must dwell with him in Heaven that depart from Iniquity and are zealous of good Works , 2 Tim. 2.19 . He gave himself for these , Tit. 2.11 , 12 , 13 , 14 not that they were so antecedent to this Gift : But those that he hath redeemed to himself , are thus sanctified by the Faith of him , Acts 26.18 . Seventhly , Is it so ? Is Jesus Christ an Advocate with the Father for us ? Then this should encourage strong Christians to tell the weak ones , where , when they are in their Temptations and Fears through Sin , they may have one to plead their Cause . Thus the Apostle doth , by the Text ; and thus we should do one to another . Mark , he telleth the weak of an Advocate . My little Children , I write unto you , &c. Christians , when they would comfort their dejected Brethren talk too much at rovers , or in generals : They should be more at the Mark. A Word spoke in season , how good is it ? I say , Christians should observe and enquire that they may observe , the Cause or ground of their Brothers Trouble ; and having first taken Notice of that , in the next place consider under which of the Offices of Jesus Christ this Sin or Trouble has cast this Man ; and so labour to apply Christ in the Word of the Gospel to him . Sometimes we are bid to consider him as an Apostle , and High Priest , and sometimes as a fore - runner and an Advocate . And he has , as was said afore , these divers Offices with others that we by the Consideration of him might be relieved under our manifold Temptations . This , as I said , I perceive John teaches us here , as he doth a little before of his being a Sacrifice for us ; for he presenteth them that after Conversion shall sin , with Christ as an Advocate with the Father . As who should say , my Brethren are you tempted , are you accused , have you sinned , has Satan prevailed against you ? We have an Advocate with the Father , Jesus Christ the righteous . Thus we should do , and deliver our Brother from Death , there is nothing ●hat Satan more desires than to get good Men into his Sive to sift them as Wheat that if possible he may leave them nothing but bran , no Grace , but the very husk and shell of Religion : And when a Christian comes to know this , should Christ as Priest , or Advocate be hid from him , what could bear him up ? But let him now remember and believe that we have an Advocate with the Father , Jesus Christ the righteous , and ●e forthwith conceiveth Comfort . For an Advocate is to plead for me according as has been shewed afore , that I may be delivered from the Wrath and Accusation of my Adversary , and still be kept safe under Grace . Fur●her , by telling of my Brother that he hath an Advocate : I put things into his Mind that he has not known , or do bring them to Remembrance which he has forgot : To wit , that tho he hath sinned he shall be saved in a way of Justice . For an Advocate is to plead Justice and Law , and Christ is to plead these for a Saint that has sinned : Yea so to plead them that he may be saved : This being so , he is made to perceive that by Law he must have his Sins forgiven him : That by Justice he must be justified . For Christ as an Advocate pleadeth for Justice , Justice to himself , and this Saint is of himself , a Member of his Body , of his Flesh and of his Bones . Nor has Satan so good a Right to plead Justice against us tho we have sinned , that we might be damned , as Christ has to plead it tho we have sinned that we might be saved . For Sin cannot cry so loud to Justice , as can the Blood of Christ : And he pleads his Blood as Advocate by which he has answered the Law , wherefore the Law having nothing to object , must needs acquit the Man for whom the Lord Jesus pleads . I conclude this with that of the Psalmist . Surely his Salvation is nigh them that fear him , that Glory may dwell in our Land. Mercy and Truth are met together : Righteousness and Peace have kissed each other . Truth shall spring out of the Earth , and Righteousness shall look down from Heaven : Yea the Lord shall give that which is good , and our Land shall yield her Increase . Righteousness shall go before him , and shall lead us the Way of his Steps . Vse 8. Eighthly , But what is all this to you that are ●ot concerned in this Privilege ? The Children indeed have the Advantage of an Advocate , but what is this to them that have none to plead their Cause ? Jer. 30.12 , 13. They are as we say left to the wide World , or to be ground to Powder between the Justice of God and the Sins which they have committed . This is the Man that none but the Devil seeks after , that is pursued by the Law , and Sin , and Death , and has none to plead his Cause . 'T is sad to consider the plight that such an one is in . His Accuser is appointed , yea ordered to bring in a Charge against him [ let Satan stand at his right Hand ] Ps. 109 6 , 7. in the Place where Accusers stand , And when he shall be judged let him be condemned , let there be none to plead for his Deliverance . If he cries or offereth to cry out for Mercy or Forgiveness [ let his Prayer become Sin : ] This is the Portion of a wicked Man. Terrors take hold on him as Waters , a Tempest stealeth him away in the Night , the East Wind carrieth him away , and he departeth , and as a Storm hurleth him out of his Place . For God shall cast upon him and not spare : he would fain flee out of his Hand . Men shall clap their Hands at him and shall hiss him out of his Place , Job 27.20 , 21 , 22 , 23. And what shall this Man do ? Can he over-stand the Charge , the Accusation , the Sentence , and Condemnation ? No , he has none to plead his Cause . I remember that somewhere I have read , as I think , concerning one , who when he was carrying upon Mens Shoulders to the Grave , cried out as he lay upon the Bier , I am accused before the just Judgment of God ; and a while after , I am condemned before the just Judgment of God. Nor was this Man but strict as to the Religion that was then on Foot in the World , but all the Religion of the World amounts to no more than nothing , I mean as to eternal Salvation , if Men be denyed an Advocate to plead their Cause with God. Nor can any Advocate , save Jesus Christ the righteous , avail any thing at all : Because there is none appointed , but him to that Work , and therefore not to be admitted to enter a Plea for their Client at the Bar of God. Obj. But some may say there is God's Grace , the Promise , Christ's Blood , and his second Part of Priesthood now in Heaven : Can none of these severally , nor all of them jointly save a Man from Hell , unless Christ also become our Advocate ? Answer : All these , his Advocates Office not excluded , are few enough , and little enough to save the Saints from Hell ; For the righteous shall scarcely be saved , 1 Pet. 4.18 . There must then be the Promise , God's Grace , Christ's Blood , and him to advocate too , or we cannot be saved . What 's the Promise , without God's Grace , and what 's that Grace without a Promise to bestow it on us ? I say what Benefit have we thereby ? Besides , if the Promise , and God's Grace without Christ's Blood would have saved us , wherefore then did Christ die ? Yea , and again I say , if all these without his being for us an Advocate , would have delivered us from all those Disadvantages that our Sins and Infirmities would bring us to , and into ; surely in vain and to no purpose was Jesus made an Advocate . But , Soul , there is need of all , and therefore be not thou offended that the Lord Jesus is of the Father made so much to his , but rather admire and wonder that the Father and the Son should be so concerned with so sorry ● lump of Dust and ashes as thou art . And I say again , be confounded to think that Sin should be a thing so horrible , of Power to pollute , to captivate and detain us from God , that without all this ado ( I would speak with Reverence of God and his Wisdom ) we cannot be delivered from the everlasting Destruction that it hath brought upon on the Children of Men. But I say what is this to them that are not admitted to a Privilege in the Advocates Office of Christ ? Whether he is an Advocate or no the Case to them is the same . True , Christ as a Saviour is not divided : He that hath him not in all , shall have him in none at all of his Offices in a saving manner . Therefore he for whom he is not an Advocate , he is nothing , as to eternal Life . Indeed Christ by some of his Offices is concerned for the Elect , before by some of them he is . But such shall have the Blessing of them all before they come to Glory . Nor hath a Man ground to say Christ is here or there mine , before he hath ground to say he also is mine Advocate . Tho that Office of his as has been already shewed stands in the last place and comes in as a Reserve . But can any imagine that Christ will pray for them as Priest , for whom he will not plead as Advocate ? Or that he will speak for them , to God for whom he will not plead against the Devil ? No , no ; they are his own that he loveth to the end , Joh. 13. to the end of their Lives , to the end of their Sins , to the end of their Temptations , to the end of their Fears and of the Exercise of the Rage and Malice of Satan against them . To the end may also be understood , even until he had given them the Profit and Benefit of all his Offices in their due Exercise and Administration : But I say , what is all this to them that have him not for their Advocate ? You may remember that I have already told you that there are several who have not the Lord Jesus for their Advocate . To wit , those that are still in their Sins pursuing of their Lusts , those that are ashamed of him before Men , and those that are never otherwise but lukewarm in their Profession : And let us now for a Conclusion make further enquiry into this matter . Is it likely that those should have the Lord Jesus for their Advocate to plead their Cause , who despise and reject his Person , his Word and Ways ? Or those either who a●e so far off from Sense of and Shame for Sin , that it is the only thing they hug and embrace ? True he pleadeth the Cause of his People , both with the Father and against the Devil , and all the World besides ; but open Profaneness , Shame of good , and without Heart or Warmth in Religion are no Characters of his People . It is irrational to think that Christ is an Advocate for , or that he pleadeth the Cause of such , who in the self same Hour and before his Enemies are throwing dirt in his Face , by their profane Mouths and unsanctified Lives and Conversations . If he pleads as an Advocate for any , he must plead against Satan for them , and so consequently must have some special bottom to ground his Plea upon : I say a bottom better than that upon which the carnal Man stands . Which bottom is , either some special Relation that this Man stands in to God , or some special Law he hath Privilege by : That he may have some ground for an Appeal if need be , to the Justice and Righteousness of God : But none of these things belong to them that are dead in Trespasses and Sins . They stand in no special Relation to God ; they are not privileged by the Law of Grace . Obj. But doth not Christ as Advocate plead for his Elect , tho not called as yet ? Answ. He died ●or all his Elect , he prayeth for all his Elect as a Priest : But as an Advocate he pleadeth only for the Children , the called only . Satan objecteth not against God's Election , for he knows it not : But be objecteth against the called , to wit , whether he be truly godly or no , Job 1.9 , 10. Zech. 3. or whether they ought not to die for their Transgressions . And for these things he has some colour to frame an Accusation against us : ( And now 't is time enough for Christ to stand up to plead , ) I say for these things he has some Colour to frame a Plea against us , for there is Sin and a Law of Works , and a Judge too that has not respect of Persons . Now to overthrow this Plea of Satan is Jesus Christ our Advocate : Yea to overthrow it by pleading Law and Justice , and this must be done with respect to the Children only . My little Children , I write unto you that ye sin not : And if any Man sin , we have an Advocate with the Father , Jesus Christ the righ●eous . FINIS . ERRATA . PAge 31 Line 22 for acknowledgeth read acknowledged , p. 65 l. 13. f. yout r. you , p. 70. l. 2 r. his Office is , p , 77. l. 19 f. world r. word , p. 87 l. 13 f. deferrs r. defers , p. 102 l. 24 f groundess r. groundless , p. 108 l. 15 f. thes r. the , p. 118. l. 27 f. affliction r. affection . p. 127 l. 10 f. matter r. water . A Catalogue of Books Printed for and sold by Dorman Newman , at the Sign of the Kings Arms in the Poultrey . THere is likewise Published by this Author , An useful Book entitled , The Holy War , made by Christ upon the Devil for the regaining of Man , or the losing and taking again of the Town of Man-Soul . The Pilgrims Progress from this World to that which is to come , delivered in the Similitude of a Dream , wherein is discovered the manner of his setting out , his dangerous Journey , and safe Arrival at the desired Country , the First part . Price 1 s. 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Very easie to be read , and as easie to be understood by those that are the Sons of Wisdom , the Children of the Second Covenant . Price 1 s. 6 d. Grace abounding to the chief of Sinners . Or a brief and faithful Relation of the exceeding Mercy of God in Christ to his poor Servant John Bunyan . Namely in his taking him out of the Dunghil , and Converting of him to the Faith of his Blessed Son Jesus Christ. Here is also particularly shewed what sight of , and what trouble he had for sin , and also what various Temptations he hath met with , and how God hath carried him through them . Corrected , and much inlargged in this Edition . Price 1 s. Questions about the Nature and perpetuity of the Seventh Day-Sabbath , and proof that the First day of the Week is the true Christian Sabbath . Price 6 d. A Book for Boys and Girls , or Country Rhimes for Children . Price 6 d. Sighs from Hell , or the Groans of a damn'd Soul. Come and welcome to Jesus Christ. A Discourse upon the Pharisee and Publican . Seasonable Counsel or Advice to Sufferers . The barren Fig-tree . The Greatness of the Soul. A Discourse of Prayer ; or I will pray with my Spirit and with my Understanding also . Questions about the Nature and Perpetuity of the Seventh-day-Sabbath . The Holy City ; or the Heavenly Jerusalem . The Advocateship of Jesus Christ. His four last things , Death , Judgment , Heaven and Hell. The Present State of his Majesties Isles and Territories in America , viz. Jamaica , Barbadoes , S. Christophers , Mevis , Antego , S. Vincent , Dominica , New-Jersey , Pensilvania , Monserat , Anguilla , Bermudas , Carolina , Virginia , New-England , Tobago , New-Found-Land , Mary-Land , New-York . With New Maps of every Place . Together with Astronomical Tables , which will serve as a constant Diary or Calendar , for the use of the English Inhabitants in those Islands ; from the Year 1686 , to 1700. Also a Table by which , at any time of the Day or Night here in England , you may know what Hour it is in any of those parts . And how to make Sun Dials fitting for all those places . Choice and Practical Expositions on the Ten Commandments preached by James Durham , late Minister in Glasgow . A Golden Key to open hidden Treasure , or several great points , which referr to the Saints present blessedness , and their future happiness ; with the resolution of several Important questions . The Active , and Passive obedience of Christ , Vindicated and Improved ; two serious , and singular pleas which all sincere Christians may safely make to all those ten Scriptures which speak of the General , and particular Judgment that must certainly pass on all , &c. The ● st . and 2 d. part by Tho. Brooks late preacher of the Gospel at St. Margaret new Fish street . A Collection of Sermons preached at the Morning Lecture in Southwark and else-where , by Nicholas Blakie . The Morning seeker , shewing the benefit of being good betimes , with directions to make sure work about early Religion , by John Ryther . The Interest of Reason in Religion , with the Import and use of Scripture Metaphors , and the matter of union between Christ and believers , with reflections on several late writings , especially , Mr. Sherlock's discourse concerning the knowledge of Christ modestly enquired into and stated by R. Ferguson . The Works of Mr. James Janeway containing these six following Treatises , Heaven upon Earth , or the best friend in the worst of times ; Death unstung , A Sermon preached at the Funeral of Tho. Moseley , an Apothecary , with a Narrative of his life and death ; also the manner of Gods dealing with him before and after his conversion . A Sermon preached at the Funeral of Tho. Savage : Invisible realities demonstrated in the Holy life and Triumphant death of Mr. John Janeway ; his Legacy to his friends containing 27. famous Instances of Gods Providences in , and about Sea dangers and deliverances , with a Sermon on that subject . Life in God's favour , a seasonable discourse in Death-threating times , being the substance of sundry Sermons on Psal. 30.5 . In his favour is Life . By O. Haywood Minister of the Gospel . A call to prayer , in two Sermons on that subject : lately preached to a Country Auditory , with an account of the Principles and Practices of the Quakers in matter of prayer subjoined , wherein is shewed that the Quakers religion is much wanting in prayer , and they themselves grosly guilty in not calling upon God , and of Fathering much impiety on the Spirit of God , alledging him in defence of their prayer-less cause . Quakerism Subverted , being a further discovery and confutation of the Gross Errors of the Quakers , Published and maintained by Will. Penn , and others of that Sect. A warning to Souls to beware of Quakers and Quakerism , by occasion of a late di●pute at Early in Cheshire , all three written by John Cheyney Minister of the Gospel . Gospel remission , or a Treatise shewing , that true blessedness consists in Pardon of sin , wherein is discovered the many Gospel-Mysteries therein contained , the glorious effects proceeding from it , great mistakes made about it , the true Signs and Symptoms of it ; Way and means to obtain it ; by Jeremiah Burrough . A Protestants resolution , shewing his reasons why he will not be a Papist , digested into so plain a method of Question and Answer , that an ordinary Capacity may be able to defend the Protestant Religion against the most ●unning Jesuit or popish Priest. Mr. Wadsworth's Legacy , being his serious exhortation to an Holy Life : Or a plea for the absolute necessity of Inherent Righteousness , in those that hope to be saved . The triumphs of Gods revenge against the crying and execrable sin of murther , expressed in 30 several Tragical Histories , to which is added , Gods revenge against the abominable sin of Adultery . A Token for Children , being an exact account of the Conversion , Holy and Exemplary lives and joyful deaths of several young Children , in 2 parts . By James Janeway Minister of the Gospel . FINIS . Notes, typically marginal, from the original text Notes for div A30121-e7560 How Christ manages the Office of an Advocate . The Necessity of Christ's being an Advocate . Spoke of Cyrus a Type of Christ. 
A30153	----	A holy life, the beauty of Christianity, or, An exhortation to Christians to be holy by John Bunyan. Bunyan, John, 1628-1688. 1684 Approx. 246 KB of XML-encoded text transcribed from 119 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-02 (EEBO-TCP Phase 1). A30153 Wing B5537 ESTC R30867 11674804 ocm 11674804 48078 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A30153) Transcribed from: (Early English Books Online ; image set 48078) Images scanned from microfilm: (Early English books, 1641-1700 ; 1481:1) A holy life, the beauty of Christianity, or, An exhortation to Christians to be holy by John Bunyan. Bunyan, John, 1628-1688. [32], 195 p. Printed by B.W. for Benj. Alsop ..., London : 1684. Imperfect: print showthrough with loss of print. Reproduction of original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Christian life. Conduct of life. 2005-02 TCP Assigned for keying and markup 2005-08 SPi Global Keyed and coded from ProQuest page images 2005-12 Jonathan Blaney Sampled and proofread 2005-12 Jonathan Blaney Text and markup reviewed and edited 2006-01 pfs Batch review (QC) and XML conversion A HOLY LIFE , THE BEAUTY OF Christianity : OR , An EXHORTATION to CHRISTIANS to be HOLY . By JOHN BUNYAN . Holiness becomes thy House , O Lord , for ever . LONDON , Printed by B. W. for Benj. Alsop , at the Angel and Bible in the Poultry , 1684. AN INTRODUCTION To the following DISCOURSE . WHen I write of Justification before God , from the dreadful curse of the Law ; then I must speak of nothing but Grace , Christ , the Promise and Faith : but when I speak of our Justification before Men , then I must joyn to these , good Works . For Grace , Christ , and Faith are things invisible , and so not to be seen by another , otherwise than through a life that becomes so blessed a Gospel as has declared unto us the remission of our sins for the sake of Jesus Christ. He then that would have Forgiveness of Sins , and so be delivered from the Curse of God , must believe in the Righteousness and Blood of Christ : but he that would shew to his Neighbours that he hath truly received this Mercy of God , must do it by good Works ; for all things else to them , is but talk : As for example ; A Tree is known to be what it is , to wit , whether of this or that kind , by it's Fruit. A Tree it is without Fruit , but so long as it so abideth , there is ministred occasion to doubt what manner of Tree it is . A Professor is a Professor though he hath no good Works ; but that , as such , he is truly godly ; he is foolish that so concludeth . Not that Works make a Man good ; for the Fruit maketh not a good Tree , it is the Principle , to wit , Faith , that makes a Man good , and his works that shew him to be so . What then ? why , all Professors that have not good Works flowing from their Faith , are naught ; are Bramble-bushes ; are nigh unto Cursing , whose end is to be burned . For Professors by their fruitlesness declare that they are not of the planting of God ; nor the Wheat : but Tares and Children of the Wicked one . Not that Faith needeth good works as an help to Justification before God. For in this matter Faith will be ignorant of all good Works , except those done by the Person of Christ. Here then the good Man worketh not , but believeth : for he is not now to carry to God , but to receive at his Hand the matter of his Justification by Faith ; nor is the matter of his Justification before God ought else but the good deeds of another Man , to wit , Christ Jesus . But is there therefore no need at all of good Works , because a Man is justified before God without them ? or can that be called a justifying Faith that has not for its Fruit , good Works ? Verily good works are necessary , though God need them not , nor is that Faith , as to Justification with God , worth a rush , that abideth alone , or without them . There is therefore a twofold Faith of Christ in the World , and as to the notion of Justifying Righteousness , they both concur and agree , but as to the manner of application there they vastly differ . The one , to wit , the non-saving faith , standeth in speculation and naked knowledg of Christ , and so abideth idle : but the other truly seeeth , and receives him , and so becometh Fruitful . And hence the true justifying Faith , is said to receive , to imbrace , to obey the Son of God as tendred in the Gospel : by which expressions is shewed both the nature of Justifying Faith , in its actings in point of Justification , and also the cause of its being full of good Works in the World. A gift is not made mine by my seeing of it , or because I know the nature of the thing so given : but then it is mine if I receive and imbrace it , yea , and as to the point in hand , if I yield my self up to stand and fall by it . Now he that shall , not only see , but receive , not only know , but imbrace the Son of God ; to be justified by him , cannot but bring forth good Works , because Christ who is now received and imbraced by Faith , leavens and seasons the Spirit of this Sinner ( through his Faith ) to the making of him capable so to be . Faith made Sarah receive Strength to conceive Seed , and we are Sanctified through Faith , which is in Christ. For Faith hath joyned Christ , and the Soul together , and being so joyned , the Soul is one Spirit with him : not essentially but in agreement , and oneness of design . Besides , when Christ is truly received and imbraced to the justifying of the sinner , in that Mans Heart he dwels by his Word and Spirit through the same Faith also . Now Christ by his Spirit and Word must needs season the Soul he thus dwells in : so then the Soul being seasoned , it seasoneth the Body , and Body and Soul , the Life and Conversation . We know it is not the Seeing , but taking of a potion that maketh it work as it should , nor is the Blood of Christ a Purge to this or that Conscience , except received by Faith. Shall that then be counted right believing in Christ unto justification , that amounts to no more than to an idle speculation , or naked knowledg of him ? shall that knowledg of him I say be counted such , as only causes the Soul to behold hold but moveth it not to good Works ? No verily . For the true beholding of Jesus to justification and Life , changes from glory to glory . Nor can that Man that hath so believed , as that by his Faith he hath received and imbraced Christ for Life before God , be destitute of good works : for , as I said , the Word and Spirit comes also by this Faith , and dwels in the Heart and Conscience : now , shall a Soul where the Word and Spirit of Christ dwels , be a Soul without good Works ? Yea , shall a Soul that has received the Love , the Mercy , the Kindness , Grace and Salvation of God through the Sorrows , Tears , Groans , Cross and Cruel Death of Christ , be yet a Fruitless Tree ! God forbid . This faith is as the Salt which the Prophet cast into the Spring of bitter Water , it makes the Soul good and serviceable for ever . If the receiving of a temporal Gift , naturally tends to the making of us to move our Cap and Knee : and binds us to be the Servant of the Giver : shall we think that Faith will leave him who by it has received Christ , to be as unconcerned as a Stock or Stone , or that it 's utmost excellency is to provoke the Soul to a lip-labour , and to give Christ a few fair Words for his Pains and Grace : and so wrap up the business ? No , no : the Love of Christ constraineth us thus to judge that it is but reasonable , since he gave his all for us , that we should give our some for him . Let no Man then deceive himself ( as he may and will if he takes not heed , with true Notions ) but examine himself concerning his Faith , to wit ; Whether he hath any , and if some , Whether of that kind that will turn to account in the day when God shall judge the world . I told you before that there is a twofold Faith ; and now I will tell you that there are two sorts of good works : and a Man may be shroudly guess'd at with reference to his Faith , even by the Works that he chuseth to be conversant in . There are Works that cost nothing , and Works that are chargeable : And observe it , The unsound Faith will chuse to it self the most easie works it can find . For example , there is Reading , Praying , hearing of Sermons , Baptism , Breaking of Bread , Church fellowship , Preaching , and the like : and there is mortification of Lusts , Charity , Simplicity , open-Heartedness , with a liberal Hand to the Poor , and their like also . Now the unsound Faith picks and chuses , and takes and leaves , but the true Faith does not so . There are a great many Professors now in England , that have nothing to distinguish them from the worst of Men , but their Praying , Reading , hearing of Sermons , Baptism , Church Fellowship , and Breaking of Bread. Separate them but from these , and every where else they are as black as others , even in their whole Life and Conversation . Thus they have chosen to them the most easy things to do them , but love not to be Conscionably found in the practice of the other : a certain sign their Faith is nought , and that these things , even the things they are conversant in , are things attended to of them , not for the ends for which God has appointed them , but to beguile and undo themselves withall . Praying , Hearing , Reading ; for what are these things Ordained , but that we might by the godly use of them , attain to more of the knowledg of God , and be strengthened by his Grace to serve him better according to his moral Law ? Baptism , Fellowship , and the Lords Supper , are Ordained for these ends also . But there is a vast difference between using of these things , and a using of them for these ends . A Man may pray , yea , pray for such things , had he them , as would make him better in Morals , without desire to be better in Mortals , or Love to the things he prays for . A Man may Read and Hear , not to learn to do , though to know : Yea , he may be dead to doing Moral goodness , and yet be great for Reading and Hearing , all his days . The people then among all Professors , that are zealous of good Works , are the peculiar ones to Christ. What has a man done that is Baptized , if he pursues not the ends for which that appointment was Ordained : the like I say of Fellowship , of Breaking of Bread , &c. For all these things we should use to Support our Faith , to mortifie the Flesh , and strengthen us to walk in newness of Life by the rule of the moral Law. Nor can that Man be esteemed holy , whose life is tainted with immoralities , let him be what he can in all things else . I am of that mans mind as to practical Righteousness , who said to Christ upon this very question , Well Master , thou hast said the Truth : For to Love the Lord our God with all the Heart , and with all the Understanding , and with all the Soul , and with all the Strength : and to love his Neighbour as himself , is more than all whole burn-offerings and sacrifices . To love my Neighbour as my self , to do as I would be done unto , this is the Law and the Prophets . And he that is altogether a stranger to these things , how dwelleth the Love of God in him ? or how will he manifest to another that his Faith will save him . Satan is afraid that Men should hear of justification by Christ , lest they should imbrace it : but yet if he can prevail with them , to keep Fingers off , though they do hear and look on , and practice lesser things , he can the better bear it . Yea , he will labour to make such Professors bold to conclude they shall by that kind of Faith injoy him , though by that they cannot imbrace him , nor lay hold of him . For he knows that how far soever a Man ingages in a Profession of Christ with a Faith that looks on , but cannot receive nor imbrace him , that Faith will leave him to nothing but mistakes and disappointments at last . The Gospel comes to some in Word only , and the Faith of such stands but in a verbal sound : but the Apostle was resolved not to know , or take notice of such a Faith : For the Kingdom of God , saith he , is not in Word , but in Power . He whose Faith stands only in a saying , I believe , has his Works in bare Words also , and as vertual is the one as the other , and both insignificant enough . If a Brother or a Sister be naked or destitute of daily Food . And one of you say unto them , Depart in peace , be you warmed and filled : notwithstanding you give them not those things which are needful to the body , what doth it profit ? Even so Faith , if it hath not Works is dead , being alone . This Faith therefore , Satan can allow , because it is somewhat of kin to his own . Besides , What greater contempt can be cast upon Christ than by such wordy Professors is cast upon him ? These are the men that by practice say , The Gospel is but an empty sound . Yea , the more they profess , the louder they proclaim it thus to be to his disgrace , while they , notwithstanding their prosession of Faith , hold and maintain their League with the Devil and Sin. The Son of God was manifest that he might destroy the works of the Devil , but these men profess his Faith and keep these Works alive in the World. Shall these pass for such as believe to the saving of the Soul. For a man to be content with this kind of Faith , and to look to go to Salvation by it : what to God is a greater provocation ? The Devil laugheth here , for he knows he has not lost his Vassal by such a Faith as this , but that rather he hath made use of the Gospel , that glorious Word of Life , to secure his Captive through his presumption of the right Faith , the faster in his shackles . It is marvelous to me to see sin so high amidst the swarms of Professors that are found in every corner of this Land. Nor can any other reason be given for it , but because the Gospel has lost its wonted vertue , or because Professors want Faith therein . But do you think it is because of the first ? no ; the word of our God shall stand ( in its strength ) for ever : the Faith of such therefore is not right , they have for Shields of Gold , made themselves Shields of Brass : or instead of the Primitive Faith , which was of the operation of God , they have got to themselves a Faith that stands by the power , and in the Wisdom of Man. And to say no more to this ; for what is God so angry with this Land , but for the sin of the Professors that dwell therein , while they have polluted his name with their Gifts , and with their Idols ? God , I say , has been provoked most bitterly by us , while we have profaned his name , making use of his Name , his Word and Ordinances to serve our selves ( O Lord what wilt thou do to this Land ! ) . We are every one looking for something ; even for something that carrieth terrour and dread in the sound of its Wings as it comes , though we know not the form nor visage thereof . One cries out , another has his Hands upon his Loyns , and a third is made mad with the sight of his Eyes , and with what his Ears do hear . And as their Faith hath served them about Justification : so it now serves them about Repentance and Reformation , it can do nothing here neither , for though , as was said , Men cry out , and are with their Hands upon their Loyns for fear : yet where is the Church , the House , the Man that stands in the gap for the Land to turn away this Wrath by Repentance , and amendment of Life . Behold the Lord cometh forth out of his place , and will come down and tread upon the places of the Earth , and the Mountains shall be molten under him , and the Valleys shall be cleft , as Wax before the Fire , and as the Waters that are poured down a steep place ( but what is the cause of all this ? ) For the transgression of Jacob is all this , and for the Sin of the House of Israel . It is that that is observed by them that can make Observation , that all that God has done to us already , has been ineffectual as to cause that Humility and Reformation , by which his judgments must be turned away . Repentance is rare this day , and yet without doubt , that without which things will grow worse and worse . As for them that hope that God will save his people , though but from temporal Judgments , whether they Repent and Reform , or do otherwise : I must leave them and their Opinions together : this I have found , that sometimes the Repentance , even of the Godly , has come too late to divert such Judgments . And how some of the Godly should be so indulged as to be saved from punishment without Repentance , when the true and unfeigned Repentance of others will not deliver them , leaves me , I confess , in a Wilderness . But that which is most of all to be lamented , is , That sin , through custom , is become no sin . The superfluity of naughtiness is at this day become no sin with many . Surely this was the case with Israel , else how could they say when the Prophets so bitterly denounced Gods judgments against them , Because we are innocent , surely his anger shall turn from us . When custom or bad example , has taken away the Conscience of sin : it is a sign that Soul is in a dangerous Lethargy : and yet this is the condition of the most that profess amongst us this day . But to leave this and to proceed . As there is a twofold Faith , two sorts of good Works , and the like , so there is also A twofold love to Christ. The one standing or stopping in some passions of the mind , and affections . The other is that which breaks through all difficulties to the holy Commandment to do it . Of both these there is mention made in the Scripture : And though all true Love begins at the Heart , yet that love is but little set by that breaks not through to practice . How many are there in the World that seem to have the first , but how few shew the second . The young Man in the Gospel did by his running , kneeling , crying ▪ enquiring and intreating of Christ to shew him the way to Life , shew that he had inward Love to Christ and his own Salvation , but yet it was not a love that was strong as Death , cruel as the Grave , and hotter than the Coles of Juniper . It was a Love that stopt in mind and affection , but could not break out into Practice . This kind of Love , if it be let alone , and not pressed to proceed till it comes into a labouring practising of the Commandment , will love as long as you will , to wit , as long as Mouth and Tongue can wag ; but yet you shall not by all your skill drive this Love farther than the Mouth . For with their Mouth they shew much Love , but their Heart goeth after their Covetousness . Nor may this Love be counted for that of the right kind , because it is in the Heart , for the Heart knows how to dissemble about Love , as much as about other matters . This is feigned Love , or Love that pretends to dear affections for Christ , but can bestow no cost upon him . Of this kind of Love the world is full at this day , especially the Professors of this Age , but as I said , of this the Lord Jesus makes little or no account , for that it hath in it an essential defectiveness . Thus therefore Christ and his Servants describe the love that is true and of the right kind , and that with reference to himself and Church . First , with reference to himself . If a man loves me , saith he , he will keep my Words . And again , He that hath my Commandments and keepeth them , he it is that loveth me . And , He that loveth me not , keepeth not my Sayings . And , The Word which you hear , is not mine , but the Fathers which sent me . Behold you now where Christ placeth a sign of love , it is not in word , nor in tongue : Not in great and seemingly affectionate gestures , but in a practical walking in the Law of the Lord. Hence such , and such only are called the undefiled in the way . ( You know who sayes , I am the way . ) Blessed , saith David , are the undefiled in the way : who walk in the Law of the Lord. But here again , the hypocrite will give us the slip by betaking of himself to exterior matters , as to his mint , anise , and cummin : still neglecting the more weighty matters of the Law , to wit , Judgment , Mercy , Faith. Or else to the significative ordinances , still neglecting to do to all men as he would they should do to him . But let such know that God never ordained significative ordinances , such as Baptism , the Lords Supper , or the like , for the sake of Water , or of Bread and Wine : nor yet because he takes any delight that we are dipped in Water , or eat that bread : but they were ordained to minister to us by the aptness of the Elements , through our sincere partaking of them , further knowledg of the death , Burial , and Resurrection of Christ ; and of our death and resurrection by him to newness of life . Wherefore he that eateth and believeth not , and he that is Baptized , and is not dead to sin , and walketh not in newness of Life , neither keepeth these ordinances nor pleaseth God. Now to be dead to sin , is to be dead to those things forbidden in the moral Law : For sin is the transgression of that , and it availeth not to vaunt that I am a Saint and under this or that significative ordinance , if I live in the transgression of the Law. For I am convicted of the Law as a transgressor , and so concluded to be one that loveth not Christ , tho' I make a noise of my obedience to Christ , and of my partaking of his significative ordinances . The Jews of old made a great noise with their significative ordinances , whiles they lived in the breach of the moral Law , but their practice of significative ordinances could not save them from the judgement and displeasure of their God. They could frequent the Temple , keep their feasts , slay their Sacrifices , and be mighty apt about all their significative things . But they loved Idols , and lived in the breach of the second Table of the Law. Wherefore God cast them out of his presence : hark what the Prophet saith of them . Come to Bethel , and transgress , at Gilgal multiply transgression ; and bring your Sacrifices every morning , and your tithes after three years . And offer a Sacrifice of thanksgiving with leaven , and proclaim , and publish the free-will offerings ; For this liketh you , O ye Children of Israel , saith the Lord God. Thus as I said , the hypocrite gives us the slip ; for when he heareth that love is in the keeping of the Commandments of God , then he betakes him to the more external parts of worship , and neglecteth the more weighty matters , to the provoking of the God of Israel . Secondly , As love to God is shewed , by keeping of his Commandments : So love to my Neighbour is the keeping of the Commandments of God likewise . By this we know that we love the Children of God , when we love God , and keep his Commandments . For this is the love of God ( in us , both to God and Man , ) that we keep his Commandments , and his Commandments are not grievous . He that keepeth not Gods Commandments , loves neither God nor Men. Thus then we must learn to love one anoth●r . He that keepeth Gods Commandment , doth to his brother what is right , for that is Gods Commandment . He that keeps Gods Commandment doth to his Brother even as he would be done unto himself , for that is Gods Commandment . He that keeps Gods Commandment shutteth not up his bowels of Compassion from him : for the contrary is his Commandment . Further , He that keepeth Gods Commandment sheweth his Brother what he must do to honour the Christ that he professeth , aright : Therefore he that keeps the Commandment , loves his brother . Yea , the keeping of the Commandment is loving the Brethren . But if all love which we pretend to have one to another , were tryed by this one Text , how much of that that we call so would be found to be nothing less ? Preposterous are our Spirits in all things , nor can they be guided right but by the word and spirit of God : the which the good Lord grant unto us plentifully , that we may do that which is well pleasing in his sight through Jesus Christ our Lord. Yea and that there may , by them , be wrought sound repentance in us for all that hath been done by us amiss , lest he give Jacob to the spoil , and Israel to the Robbers ; for that they have sinned against him by not walking in his ways , and by not being obedient to his Law. Let me add , lest God doth not only punish us in the sight , and by the hand of the wicked : but imbolden them to say , it was God that set them on , yea lest they make those sins of ours , which we have not repented of , not only there bye-word against us to after generations , but the argument one to another of their justification for all the evil that they shall be suffered to do unto us : saying , when men shall ask them wherefore hath the Lord done thus unto this Land ? What meaneth the heat of this great anger ? even because they have forsaken the covenant of the Lord God of their Fathers , and walked not in his ways . John Bunyan . A HOLY LIFE , THE BEAUTY OF Christianity . 2. Tim. 2.19 . And , let every one that nameth the name of Christ , depart from iniquity . TImothy , unto whom this Epistle was writ , was an Evangelist , that is , inferior to Apostles and extraordinary Prophets , and above ordinary Pastors and Teachers . And he with the rest of those under his circumstances was to go with the Apostles hither , and thither , to be disposed of by them as they saw need for the further edification of those who by the Apostolical Ministry were converted to the Faith : And hence it is that Titus was left at Creet , and that this Timothy was left at Ephesus . For they were to do a work for Christ in the world , which the Apostles were to begin , and leave upon their hand to finish . Now when the Apostles departed from places , and had left these Evangelists in their stead , usually there did arise some bad Spirits among those people , where these were left for the furtherance of the Faith. This is manifest by both the Epistles to Timothy , and also by that to Titus : wherefore Paul , upon whom these two Evangelists waited for the fulfilling of their Ministry , writeth unto them while they abode where he left them , concerning those turbulent Sprits which they met with , and to teach them how yet further they ought to behave themselves in the house of God , which is the Church of the living God , the pillar and ground of truth . And to this purpose he gives them severally divers instructions ( as the judicious Reader may easily understand ) by which he incourageth them to the prosecution of that service which for Christ they had to do for those people where he had left them , and also instructeth them how to carry it towards their disturbers , which last he doth , not only Doctrinally , but also by shewing them by his example and practice , what he would have them do . This done , he laboureth to comfort Timothy with the remembrance of the stedfastness of Gods eternal decree of Election , because grounded on his foreknowledge ; saying , tho' Hymeneus and Philetus have erred from the Faith , and by their fall , have overthrown the Faith of some , Yet the foundation of God standeth sure , having this Seal , the Lord knoweth them that are his : Now lest this last hint should still incourage some to be remiss and carnally secure , and foolish , as I suppose this Doctrine abused , had incouraged them to be before : Therefore the Apostle immediately conjoyneth to it , this exhortation : And , let every one that nameth the name of Christ , depart from iniquity . Two truths strangely , but necessarily joyned together , because so apt to be severed by the children of men ; for many under the pretence of their being elected , neglect to pursue Holiness ; and many of them again that pretend to be for Holiness , quite exclude the Doctrine , and motives that election gives thereto . Wherefore , the Apostle , that he might set mens notions as to these things , right , he joyns these two together , signifying thereby , that as electing love doth instate a man in the blessing of eternal Life , so Holiness is the path thereto ; and , that he that refuseth to depart from iniquity shall be damned , notwithstanding he may think himself secured from Hell by the act of Gods electing love . For election designeth men not only to Eternal Glory , but to holiness of Life [ a means ] thereto . And the manner of this connexion of truth is the more to be noted by us , because the Apostle seems to conjoyn them in an holy heat of Spirit : Saying , The foundation of God standeth sure , having this seal , the Lord knoweth them that are his . And , and let every one that shall but so much as name the name of Christ , depart from iniquity : Or , as who should say , God will be revenged upon them for all , or notwithstanding they appropriate unto themselves the benefits of election . In the Text we have , 1. An Exhortation . 2 The Extension of that Exhortation . 1. The Exhortation is , That men depart from iniquity . 2. The Extension of it , is to them , all of them , every one of them that name the name of Christ. And , let every one that nameth the name of Christ depart from iniquity . In the Exhortation there are several things to be taken notice of , because insinuated by the Apostle . The first is , That iniquity is a very dangerous and hurtful thing , as to the Souls of sinners in general , so to them that name the name of Christ. It is very a dangerous and hurtfull thing to men in general . For 't is that which did captivate the world at the beginning , and that made it a bondslave to the Devil . It has also done great hurt to mankind ever since , to instance a few things : 1. 'T is that which hath stupefied and besotted the powers of mens Souls , and made them even next to a Beast and Brute in all matters supernatural and heavenly . For as the Beast minds nothing but his lusts , and his belly , by nature : So man minds nothing but things earthly , sensual and devilish , by reason of iniquity . 2. It has blinded and darkned the powers of the Soul , so that it can neither see where it is , nor which is the way out of this besotted condition . 3. It has hardened the heart against God , and against all admonition and counsel in the things of the Gospel of Christ. 4. It has alienated the will , the mind , and affections from the choice of the things that should save it , and wrought them over to an hearty delight in those things , that naturally tend to drown it in perdition and destruction . 5. It has made man odious in Gods eyes , it has provoked the Justice of God against him , and made him obnoxious to Hell fire . 6. Yea , It so holds him , so binds him , so reserves him to this , that , not he himself , nor yet all the Angels of Heaven , can deliver him from this deplorable condition . 7. To say nothing of the pleasure and delight that it makes him take in that way to Hell in which he walketh . Never went fat Oxe so gamesomely to the shambles , nor fool so merrily to the correction of the stocks , nor silly bird so wantonly to the hidden net , as iniquity makes men go down her steps to the pit of hell and damnation . O 't is amazing , 't is astonishing to consider what hurt sin has done to man , and into how many dangers it has brought him : but let these few hints at this time suffice as to this . I will now speak a word to the other particular : namely , that as iniquity is dangerous and hurtful to the Souls of Men in general , so it is to them that name the name of Christ. As to the so , and so naming of him , to that I shall speak by and by , but at this time take it thus : That religiously name his name . And I say iniquity is hurtful to them . 1. It plucks many a one of them from Christ , and the religious profession of him . I have even seen , that men who have devoutly and religiously professed Jesus Christ , have been prevailed withall by iniquity to cast him and the profession of his name quite off , and to turn their backs upon him . Israel , saith the Prophet , has cast off the thing that is good . But why ? Of their Silver and their gold they have made Idols . The sin of Idolatry drew their hearts from God : their love to that iniquity made them turn their backs upon him . Wherefore God complains , that of forwardness to their iniquity , and through the prevalence thereof , they had cast him behind their back . 2. As it plucks many a professor from Christ ; so it keeps many a one from an effectual closing with him . How many are there that religiously profess and make mention of the name of Chri●t , that yet of love to , and by the interest that iniquity hath in their affections , never close with him unto salvation , but are like to them of whom you read in Paul to Timothy , that they are ever learning and never come to the knowledg of the truth . 3. And concerning those that have indeed come to him , and that have effectually closed with him , and that name his name to good purpose : yet how hath iniquity hurt and abused many of them . 1. It has prevailed with God to hide his face from them , a thing more bitter than death . 2. It has prevailed with God to chastize , and to afflict them sorely ; a thing in which he taketh no pleasure . 3. It has provoked God to give them over to the hand of the Enemy , and to deliver them to the tormentors . 4. It hath brought them to question their interest in Christ , and whether they ever had grace in their Souls . 5. And for those that have yet believed they were in his favour , this iniquity has driven them to fear that God would cast them away , and take all his good things from them . Yea , he that would know the hurt that iniquity hath done to them , that name the name of Christ , let him consider the cries , the sighs , the tears , the bemoanings , the bewailings , the lamentations , the sorrows , the confessions the repentings and griefs wherewith they have been attended , while they have complained that they have been put in the stocks , laid in the dungeon , had their bones broken , suffered the terours of God , been distressed almost to distraction , and have been fed with Gravel , Gall , Wormwood , and with the Water of astonishment for days , yea , years together . By all which , and many more which might be mentioned , it appears that iniquity is a dangerous and hurtfull thing . But I proceed , and come in the next place to the Extension of the exhortation : namely , that it reacheth to all those that name the name of Christ. And let every one that nameth the name of Christ depart from iniquity . To handle this a little , and , First , to shew you what the Apostle here means by naming of the name of Christ : he meaneth not an irreligious naming of that worthy , name , nor those that name it irreligiously . This is evident , because , he passeth by their manner of naming of it without the least reproof , the which he would not have done , had the fault been in their manner of naming of the name of Christ. Now I say , if he intendeth not those that name the name of Christ irreligiously , then tho' the exhortation [ let every one ] seems to extend it self to all and all manner of persons that any ways name the name of Christ , yet 't is limited by this , to wit , that rightly , religiously , or according to the way of the professors of Christ , name his worthy name . And it must needs be so taken , and that for these reasons . 1. For that , as I said before , the Apostle taketh no notice of their manner of naming of his name , so as ●o reprove any undecency or unseem●iness in their Naming of him ; wherefore he alloweth of the manner of their naming of him . 2. Because , the Apostles design in this exhortation was , and is , that the naming of the name of Christ , might be accompanied with such a life of holiness , as might put an additional lustre upon that name when ever named in a religious way ; but this cannot be applied to every manner of naming the name of our Lord Jesus Christ. For if a man shall name the name of Christ unduely , or irreligiously , though he shall never so much there withall depart from iniquity , and be circumspect to the utmost in all civility and morality , yet he answers not the Apostles end which he seeks by this his exhortation , For , 1. Suppose a man should name the name of Christ vainly , idlely , in vain mirth , wantonness , false or vain swearing , or the like , and shall back this his manner of naming the name of Christ with all manner of Justness and uprightness of life , would this answer the Apostle's end in this his exhortation ? Verily no : for this manner of naming the name is worthy reprehension ; Thou shalt not take my name in vain , or vainly make use thereof : And moral goodness attending the so naming of the name of Christ will do more hurt than good . 2. There is a reproachful and scandalous naming of the name of Christ , such as the Jews , and Pharisees did accustom themselves unto , as to call him Jesus , the deceiver ; and Christ in a way of scorn and contempt . Nor were these men quite destitute of that which put a luster upon their opinions ; for said the Lord Christ himself unto them , Ye indeed appear beautiful outward . 3. There is such a naming of the name of Christ as to make it a cloak for false and dangerous Errors : that men , by the use of that name and the putting of it upon such errors and delusions , may put off their errors to others the better . Many shall come in my name , to wit with their delusions , presenting them in my name to the world , and shall put them off in my name to the destruction of the Soul. Now can any imagine that the Apostle should extend his exhortation to such , that they thus continuing to name the name of Christ , should depart from iniquity . To what end should such be comprehended in this exhortation of his ? To no purpose at all : for the more an erroneous person or a deceiver of Souls shall back his errors with a life that is morally good , the more mischievous , dangerous , and damnable is that man and his delusions ; wherefore such a one is not concerned in this exhortation . 4. There is a naming of the name of Christ magically , and after the manner of Exorcism , or conjuration : as we read in the Acts of the Apostles . The vagabond Jews , the exorcists there say , We adjure you by Jesus whom Paul preacheth . Thus they called over them that had evil spirits , the name of the Lord Jesus . But what if these should cloth this their devilish art and devilish way of using or naming of the name of the Lord Jesus , with departing from iniquity so , as to commend their whole life to bye-standers for such as is morally good : what advantage would Christ , or Paul , or the Gospel get thereby ? verily none at all , but rather dammage and reproach : as will soon appear to any mans reason , if it be considered that goodness of life joyned to badness of principles , is like the Devil clothed in white , or Satan transformed into an Angel of light . And Paul was grieved in his Spirit when the wench that had a spirit of divination did acknowledg him to be the servant of the most high God , for he knew it would nothing further or help forward the Lords design , but be rather an hindrance thereto . For when Witches and Devils come once to commend , or make use of the name of Christ , Christ and Paul like it not ; therefore Pauls exhortation which here we are presented with by the Text , is not extended to any of the four sorts aforenamed , but , First , To those upon whom his name is called , they should depart from iniquity . I say those whom God has so far dignified , as to put the name of Christ upon them : and I will add , that apply that name to themselves . And the reason is because God is now concerned . God has changed thy name from Pagan , to Christian , and thou chusest to call thy self by that ●ame , saying , I belong to Christ. Now thou must depart from iniquity , for that notice is taken of thee both by Heaven and Earth , that thou art become a Disciple , and let every one that ( so ) nameth the name of Christ , or , that nameth it ( being himself by God and himself put under such circumstances as these ) depart from iniquity . Secondly , It is spoken to those that name the name of Christ either in the publick , or pri●ate , worship of God : being themselves professed worshippers of him : and the reason is , for that the ordinances as well as the name of God is holy , and he will be sanctified in them that come nigh him . He therefore that approacheth the presence of Christ in prayer , or any other Divine appointment , must take heed of regarding of iniquity in his heart ; else the Lord will stop his ears to his prayers , and will shut his eyes , and not take notice of such kind of worship or worshippers . Thirdly , Those that the Apostle in this place exhorts to depart from iniquity , are such as have taken unto themselves the boldness to say , that they are in him , abide in him , and consequently are made partakers of the benefits that are in him . He that saith he abideth in him , ought himself also to walk even as he walked . And the reason is , because Christ is a fruitful root , and a free conveyer of sap into the branches ; Hence it is written , that the trees of the Lord are full of sap . So then , he that nameth the name of Christ by way of applying to himself his benefits , and as counting that he is found of God in him , and so abideth , ought himself to walk even as he walked , that he may give proof of what he saith to be true , by bearing forth before men that similitude of righteousness , that is in his Root and Stem : For such as the stock or tree is , such let the branches be , but that cannot be known but by the fruit : by their fruit ye shall know them . So then , he that thus shall name the name of Christ , let him depart from iniquity : Yea , let every such man do so . Fourthly , This exhortation is spoken to them that name Christ as their Sovereign Lord and King ; let them depart from iniquity . The Lord is our judge , the Lord is our Lawgiver , the Lord is our King , he will save us , are great words : and as they cannot be spoken by every one ; so they ought not to be spoken lightly by them that can . Nor may he that claims so high a priviledge , be but obedient , submissive , apt to learn , conscienciously to put in practice what he hath learnt of his Judge , his Lawgiver , and his King. Lest when some shall hear him say that Christ by name is his Lawgiver , and his King ( and shall yet observe him to do things evil , and to walk in ways that are not good ) they should think evil and speak so of his King ; saying , learnt you this of Christ your King , or doth your King countenance you in ways that are so bad ? Or do you by thus and thus doing , submit to the laws of your King ! Yea your King , his name and Gospel shall bear the burden of the evil , together with the shame thereof , if thou that namest the name of Christ , shalt not depart from iniquity . Lastly , What ever man he be that by his naming of the name of Christ , shall intimate that he hath any reverence of love to , or delight in that Christ , whose name he nameth , that man should depart from iniquity not only for the reasons that are above mentioned , but for those that may be named afterwards . But having thus far opened the word , and shewed who , and what manner of man the Apostle had in his eye , in this his exhortation : I shall come in the next place to make some observations upon the Text. As First , That it is incident to men to name the name of Christ religiously , that is , rightly as to words and notions , and not to depart from iniquity . This was the occasion of this exhortation , for Paul saw that there were some that did so : to wit , that named the name of Christ well , as to words , but did not depart from iniquity . Some such he also found among them at Corinth , which made him say , Awake to righteousness , and sin not ; he found such at Ephesus , and cries out to them most earnestly , saying , Awake thou that sleepest , and arise from the dead : for albeit they were professors of Christ , yet they lived too much like those that were dead in trespasses and sins . This he also found among the Hebrews , wherefore he saith to them , let us lay aside every weight , and the sin that doth so easily beset us , and let us run with patience the race that is set before us . These professors were easily beset with sin , yea it did hang upon them as weights to hinder them from making of that proffesion of Christ , whose name they named , so beautiful as did become both him and them . In my discourse upon this subject , I must endeavour to shew you two things . First , What Paul means when he saith , depart from iniquity . Secondly , Why some that as to words , rightly name the name of Christ , do not depart from iniquity . The first of those doth need some explanation , because in some sence even the best of Saints cannot depart from sin , or iniquity . 1. Because , as to the being of it , it is seated and rooted in their flesh , and hath its dwelling there . Yea , it hath , and so will have an abiding there , so long as man is on this side that state of perfection , which is not to be injoyed while we are in the flesh : for in me , that is in my flesh , sin dwells , nor doth any thing else but sin dwell there : for in me , that is in my flesh ( said Paul ) dwells no good thing , therefore the Apostle must not be understood as if he intended to insinuate that there was a possibility that the nature , and being of sin could be pluckt up by the roots , and so cast clean away from us , as to the very nature thereof : no , that will abide with us , for it hath its dwelling in us . 2. And as they cannot depart from the nature of it as such , that is , as they cannot be rid of the being of sin , so neither can they depart from the motions , and stirrings of sin , no more than they can stir from the motions or stirrings of their natural sences , or of their natural reasons : The motions of sin , which Paul also calls the lusts thereof , will be where the nature and being of sin is , because it is not dead ; for that which liveth , what manner of life soever it hath , will have motion according to the manner of life which it hath : and sin being one of the most quick and brisk things that are , it will also have its motions and lusts accordingly . Hence Paul saies , it lusts and will lust , where it is , and dwells : though the very spirit of God , and the utmost diligence of a Christian be also there to oppose it . 3. Again , as the being and motions of sin will be with us , so also will it in its indeavours . It will endeavour to overcome us , and to make us captives to it self , and to Satan ; and these endeavours will be with us ; nor can we so depart from iniquity , as to be utterly rid of all sence and feeling of what endeavours there are in sin and iniquity to be master and Lord , and reign ; sin will endeavour to defile the mind , to defile the conscience , to defile the life and conversation : and this endeavour , as endeavour , we cannot depart from ; that is , cause that it should not be in our flesh : for there it will be , since sin in its being is their . 4. As the being , motions , and endeavours of sin will still abide in our flesh , so consequently will its polluting fumes be upon us ; nor doth the Apostle mean , when he bids us depart from iniquity , that we should think that we can so be , or so do , in this life , as that our being or doing should not smell of the strong scent of sin . Who can bring a clean thing out of an unclean ? not one . We are all as an unclean thing , and therefore all our righteousnesses are as filthy rags . The scent , the smell , the rank and odious stink of sins abides upon , yea , and will abide upon us , when most spiritual here , and upon our most spiritual actions too , untill they be taken away by Christ. Thus far therefore , we cannot be concerned in the exho●tation . For should Paul exhort us to depart from the being , motion , endeavour , and polluting fumes and scent of sin : I mean so to depart from them , as that there shall no such thing have place , or motion , or striving , or scent in , or upon us : he would exhort us to that which is altogether impossible for us to perform , yea , to perform through that working of the spirit of God which is to be with us , and in us here . Yea , he must exhort us to that which he could not perform himself , but such exhortations did not stand with the wisdom of an Apostle . Wherefore there is a certain meaning in this exhortation , from the which if we swerve , we shall both wrong the Apostle and our selves . Let us inquire then , what Paul should mean when he bids them , that name the name of Christ , depart from iniquity . And for our better understanding of him we must consider that there is an iniquity that is inherent in us , and an iniquity that is apart , and at a distance from us : Now if he means , as certainly he doth , that they that name the name of Christ should depart from that sin and iniquity that is in themselves : then , though he cannot mean that we should separate that from our persons , for that 's impossible , yet he would have us take off and with-draw our minds and affections there from . And he tells us that they that are Christs do so . And they that are Christs , have crucified the flesh with the affections and lusts : sinful lusts and sinful motions , our minds and affections should depart from them . There are the affections and lusts of sin : and there are the affections and lusts or desires of the soul : and again , there are the affections and lusts of the new man , in Saints . Now this is that that the Apostle would have , to wit , that the affections and passions of our souls should not chuse but depart from the affections & lusts of our old man , and should be renewed and made willing to be led by the Holy Ghost from them . This I say , saies he , walk in the spirit , and ye shall not fulfil the lusts of the flesh . Wherefore when he saith , depart from iniquity , if he means , from our own inherent iniquity , then he mu●t mean thus , take your mind and your affections off , carry your minds away from them , set your minds and affections upon other objects , and let your minds and affections be yielded up to the conduct of the word and spirit of God. Let not sin therefore reign in your mortal body , that ye should obey it in the lust thereof . Now a man , in mind , and affections , may depart from that which yet will not depart from him : yea , a man in mind , may depart from that which yet will dwell in him as long as he lives . For instance , there are many diseases that cleave to men , from which , in their minds , they willingly depart . Yea , their greatest disquietment is , that so bad a distemper will abide by them : and might they but have their desire accomplished , they would be as far there from as the ends of the earth are asunder , and while they are found to continue together , the mind departs therefrom , and is gone either to God or to Physicians , for help , and deliverance from it . And thus it is with the Saint , and should be with every one that by way of profession nameth the name of Christ : he should depart from his indwelling sin , with his mind : with his mind he should serve the law of God. And this is an excellent thing to do , and can be done by none but such as are possessed with an excellent spirit . Ah! to find a man that really departs from himself , and that draweth the affections of the soul , from the affections and lusts of his flesh , is a rare thing . The heart of the most of professors go after the heart of their detestable lusts , and after their inward abominations : But such shall of the flesh reap corruption , notwithstanding they name the name of Christ. Sin is sweet to him that is nothing but flesh , or that can savour nothing but what is of the flesh : nor can it be that he that is such , should depart from himself , his sweet self : no they that are after the flesh , do mind the things of the flesh : wherefore they that are in the flesh , though they profess Religion and name the name of Christ , cannot please God ; for such instead of walking in and after the spirit , have put the stumbling block of their iniquity before their faces , to hinder their departing therefrom , nor will all their inquiring of God , nor their seeking and praying to him , keep them from stumbling and falling , and spliting themselves in sunder upon the rocks and ruins that are provided for them , as a reward of the evil of their doings . Yea , they shall suck the poyson of Asps , and the Vipers tongue shall slay them , notwithstanding all their profession ? But some may say , how shall I know that I do depart from the iniquity of my flesh , from the iniquity that is in me . I shall answer this question briefly thus : 1. How is iniquity in thine eye , when severed from the guilt and punishment that attends it ? is it as sepeparate from these , beauteous , or illfavoured ? I ask thee how it looks , and how thou likest it , suppose there were no guilt or punishment to attend thy love to , or Commission of it . For if in its own nature it be desirable to thy mind , and only therefore shunned , for fear of the punishment , that attends the Commission of it : without doubt thou art none of them that do depart from it : all that thou dost , is , thou shunnest the sin , not of abhorrence of the sin , but for fear of the punishment that attends it . Like the Thief that yet refuseth to take away his neighbours horse , not of hatred of theft , but for fear of the Gallows . 2. How dost thou like thy self , as considered possessed with a body of sin , and as feeling , and finding that sin worketh in thy members , doth this yield thee inward pleasedness of mind , and a kind of secret sweetness , or how ? for to be sure , where a sanctified mind is , there is nothing more odious in it self , nor that makes a man so in his own eyes , as doth this sight , the sight of sin in him , of the working of lust in him . 'T is this that makes the good man ashamed , that makes him blush , and that makes him abhor himself . 3. How look thy duties in thine eyes , I mean thy duties which thou doest in the service of God ? I say , how look the best of these , the most warm and spiritual of these , since not one of them can be performed , but they do catch the stain of sin , as coming from thee ? or art thou through the ignorance that is in thee as unacquainted with these things ? 4. Why wouldest thou go to heaven ? Is it because thou wouldest be saved from Hell , or because thou wouldest be freed from sin ? I say wouldest thou go to Heaven , because 't is a place that 's Holy , or because 't is a place remote from the pains of Hell ? I ask again , wherein dost thou think , the blessedness of Heaven consists ? is it in the holiness that is there ; or in the freedom that is there from Hell ? There is not a man alive but would go to Heaven , that he may be saved from Hell : but how many would go thither that they might be saved from the pleasures of sin , from the inward pleasure of sin ; of that I will be silent : though surely they are those that are out of love with sin , and that do depart from iniquity . Verily my brethren , 't is a great thing to depart from iniquity ; 't is a great thing to have my will , my mind , and my affections departing from it . But secondly , As they that depart from iniquity withdraw their minds and affections from the lusts and motions of it , so they depart also from the occasions of it ; there are occasions by which sin worketh to bring forth the fruits thereof , and some seek those occasions . But he that hath set himself to depart from sin in himself , will not seek occasions from abroad , to do it . Such a man as will keep far from an evil matter , will not company with a person that pollutes and defiles , nor will he come near the door of the Adulteresses house . He will shun profane and vain babling , for fear of the ungodliness that attends it . He will walk with wise men that he may be wise , knowing that a companion of fools shall be destroyed . Now there are occasions given and occasions taken to sin against the Lord Jesus : but he that departeth from iniquity departeth from them both . He is not for giving any occasion to others to sin ; he had rather wrong himself and put up injuries done , than give occasion to others to do iniquity , and as he is for giving none , so neither is he for taking any . He is for partaking of no mans sins , but for keeping of himself pure . Thirdly , To depart from iniquity is to depart from it in those examples that are set before us thereto : occasions , and examples are sometimes the same , but there may be occasions to sin , where there are no examples thereto : and therefore in that they differ . And to depart from iniquity is to shun and depart from those examples , those beastly examples that in every corner of the Country present themselvs to men . Examples to drunkenness ; Examples to Whoredom ; Examples to Swearing , to lying , to Stealing , to Sabbath-breaking , to Pride , to Covetousness , to Deceit , to Hypocrisie , and to what not , are now adays common among men , and he that is to seek in this matter , and that knows not how to be expertly base , may have patterns and examples thereto in every hole . But to depart from iniquity , is to depart from sinful examples , to shut the eyes at them , to turn the back upon them , and to cry out to Heaven for grace , to be kept in the path of life . And , let every one that nameth the name of Christ , depart from iniquity . Fourthly , To depart from iniquity , is to depart from the enticings of iniquity . There is that in iniquity that is of an enticing nature . Its Pleasures , Profits , Honours , Delights and sweetnesses are enticing , and he that hankers after these is not departed , nor departing from iniquity : A man must be weaned from these things , and must find some things somewhere else , that are better than these , else he cannot depart from iniquity . But some may say I go from it and it follows me . I reject it and it returns upon me . I have said it , nay a thousand times , and yet it offereth it self and its deceits to me again , what would you have me do ? I would answer thus , Departing from iniquity , is not a work of an hour , or a day , or a week , or a month , or a year : But it 's a work that will last thee thy life time ; and there is the greatness and difficulty of it : Were it to be done presently , or were the work to be quickly over ; how many are there that would be found to have departed from iniquity : but for that it is a work of continuance , and not worth any thing , unless men hold out to the end , therefore it is that so few are found actors , or overcomers therein . Departing from iniquity , with many , is but like the falling out of two neighbours , they hate one another for a while , and then renew their old friendship again But again , since to depart from iniquity is a work of time , of all thy time : no wonder if it dogs thee , and offereth to return upon thee again and again : for that is mischievous and seeks nothing less than thy ruin ; wherefore thou must in the first place take it for granted that thus it will be , and so cry the harder to God for the continuing of his presence , and grace upon thee in this blessed work , that as thou hast begun to call upon the name of the Lord Jesus , and begun to depart from iniquity : so thou mayest have strength to do it to the last gasp of thy life . And further , for that departing from iniquity is a kind of a warfare with it , for iniquity will hang in thy flesh what it can , and will not be easily kept under , therefore no marvel is thou find it wearisome work , and that the thing that thou wouldest be rid of , is so unwilling to let thee depart from it . And since the work is so weighty , and that it makes thee to go groaning on : I will for thy help give thee here a few things to consider of , And 1. Remember that God sees thee , and has his eyes open upon thee , even then when sin and temptation is lying at thee to give it some entertainment . This was that that made Joseph depart from it , when solicited to imbrace it by a very powerful argument . 2. Remember that Gods wrath burns against it , and that he will surely be revenged on it , and on all that give it entertainment . This made Job afraid to countenance it , and put him upon departing from it : for destruction from God was a terror to me , and by reason of his highness I could not endure . 3. Remember the mischiefs that it has done to those that have imbraced it , and what distress it has brought upon others . This made the whole congregation of Israel tremble to think that any of their brethren should give countenance to it . 4. Remember what Christ hath suffered by it , that he might deliver us from the power of it . This made Paul so heartily to depart from it , and wish all Christians to do so as well as he . 5. Remember that those that are now in hell-fire went thither for that they loved iniquity , and would not depart from it . 6. Remember that a profession is not worth a pin , if they that make it do not depart from iniquity . 7. Remember that thy death-bed will be very uneasie to thee , if thy conscience , at that day , shall be clogged with the guilt of thy iniquity . 8. Remember that at the Judgement day Christ will say to those , depart from me , that have not here departed from their sin and iniquity . Lastly , Remember well , and think much upon what a blessed reward the Son of God will give unto them at that day , that have joyned to their profession of faith in him a holy and blessed conversation . Having thus briefly shewed you these things , I shall come in the next place to shew you , Why some , that as to words , rightly name the name of Christ , do not depart from iniquity . That it is incident to men to name the name of Christ religiously , and not to depart from iniquity : I have proved already , and now I must shew you why it is so , and the reasons are of three sorts . First , Some profess him , yet have not saving faith in him , nor yet received grace from him . That some profess him that have not saith in him , nor received grace from him , I will make appear first . And then that they do not depart from iniquity , shall be shewn afterwards . That the first is true , consider , Christ saies to his Disciples , there are some of you that believe not . And again , For Jesus knew from the beginning who they were that believed not , and who should betray him . Now if they believe not , they have none of his grace in them : for faith is the first and head grace , the beginning and leading grace : he therefore that is destitute of that , is empty of all the rest . Besides , other Scriptures also confirm this truth . James calls some of the professors of Christ that were in his day , vain , or empty men ; that is , men void of grace . And the Apostle suggesteth in the very words below the Text , that as in Gods house there are Golden , and Silver Saints , so their are also earthy and Wooden ones . For in a great house as Gods is , are not only Vessels of Gold and Silver , but also of wood and of earth , and some to honour , and some to dishonour ; that is , some for Heaven , and some for Hell. Now they are these Wooden , and Earthy professors that he aimeth at in the Text ; to wit , that they should depart from iniquity , or else their profession would do them no good , and these also that he despaireth of in the next words , saying , But , but in this great house of God there will not only be Golden and Silver Christians , but Wooden and Earthly ones . And if any man purge himself from these , from these mens companies , and from these mens vices , he shall be a vessel to honour sanctified , and meet for the Masters use , and prepared to every good work . From all which it is gathered that there are some that name the name of Christ in a way of profession , that have neither faith nor grace in them , and so consequently that do not depart from iniquity . For , First , These want that principle ; that holy and blessed principle that should induce them thereunto ; to wit , the great and principal graces of the spirit , and they are four . First , As I have said , They want faith , that heart purifying grace : for the heart is purified by faith . I have shewed you already that departing from iniquity must be with the mind and affections , or with the heart : but how can that be , where the heart is not sanctified and made holy ? For an unsanctified mind cannot depart from iniquity , no more than the Ethiopian can change his Skin ; but nothing can purifie the heart but faith . Therefore nothing can make a professor depart from iniquity where faith is wanting . So then , when men professedly name the name of Christ without having holy faith in him : they still abide by their iniquity : they depart not from their iniquity , but rather make of their profession , a cloak for their iniquity , for their malice , and for their covetousness and the like . It is not profession , but faith , that bringeth God and the Soul together : and as long as God and the soul are at distance , what ever profession is made , there is not a departing , not an heart departing from iniquity . Wherefore to these professors , James writeth thus : Draw nigh to God and he will draw nigh to you , cleanse your hands , ye sinners , and purifie your hearts , ye double minded . Men , far from God , cannot think reverently of him , nor so speak and profess him , as standeth with the nature of Gospel Religion ; wherefore God saith , draw near hither , that is by faith , and again , let them come near , then let them speak , then let them profess . Without faith a man cannot please God , because he cannot without it , stand before him in the spotless righteousness of Christ , nor yet depart from iniquity and live a holy life . There are three things in Faith , that directly tend to make a man depart from iniquity . 1. It apprehendeth the truth of the Being , and greatness of God , and so it aweth the spirit of a man. 2. It apprehendeth the love of this God in Christ , and so it conquereth , and overcometh the spirit of a man. 3. It apprehendeth the sweetness and blessedness of the nature of the Godhead , and thence perswadeth the soul to desire here communion with him , that it may be holy , and the injoyment of him , when this world is ended , that it may be happy in , and by him for ever . But without Faith these things cannot be apprehended , and therefore those that want it , whatever their profession is , they will not depart from iniquity . Secondly , Repentance , is another of the great and principal graces , which the Holy Ghost worketh in the heart : Wherefore without this also there can be no departing from iniquity . It is in vain to expect it of any man , let his profession be never so stately and great , if he is a stranger to found repentance . How many are there in our day , since the Gospel is grown so common , that catch up a notion of good things , and from that notion make a profession of the name of Christ , get into Churches , and obtain the title of a Brother , a Saint , a member of a Gospel congregation , that have clean escaped repentance . I say they have catcht up a notion of good things , and have through that adventured to name the name of Christ ; quite forgetting to take repentance with them . Repentance should be , and is one of the first steps into true Gospel profession : but some know nothing of it , untill they come to the end of all , and their repentance will do them no good . Repentance is not , but where the true fear of God is ; yea , the fear of God is one ground of repentance . Repentance is the scouring grace , 't is that which purges . Repentance is , as I may call it , that bitter pill without the taking , and sound working of which , base and sinful humours will rest unstirred , unpurged , undriven out of the soul. Can repentance be where godly sorrow is not ? or can repentance be where the fruits of repentance are not ? O the fruits of repentance , thick sown by preachers , but it comes up but thinly ! Where shall the fruits of repentance be found ? Confession of sin is one fruit of repentance ; shame for sin , is another fruit of repentance ; amendment of life , is another fruit of repent●nce ; restitution for cousening , cheating , defrauding , beguiling thy neighbour , is another fruit of repentance ; yea , if you would see the fruits of repentance as described by the Holy Ghost , and put together for the further conviction and shame of the impenitent professor ; look into the Second Epistle , to the Corinthians , Chapter 7. vers . 9 , 10 , 11. But this is a day that was never read of , a day wherein conversion is frequent , without repentance ; such a conversion as 't is , and therefore doth the Church of God now swarm with them , that religiously name the name of Christ , & yet depart not from iniquity . Alas ! all Houses , all Tables , all Shops , have hanging up in them , the sign of the want of repentance . To say nothing of the talk , of the beds , and the backs of most that profess : by which of these is it that one of a thousand for Men ; and for Women , one of ten thousand do shew that they have repentance ? No marvel then that the name of Christ is so frequently mentioned there , where iniquity dwells , yea , reigns , and that with the consent of the mind . I would not be austere , but were wearing of Gold , putting on of apparel , dressing up houses , decking of children , learning of complements , boldness in women , letchery in men , wanton behaviours , lascivious words , and tempting carriages , signs of repentance : then I must say , the fruits of repentance swarm in our Land : but if these be none of the fruits of repentance then , O , the multitude of professors , that religiously name the name of Christ , and do not depart from iniquity . But , Thirdly , Love is another of those great and principal graces , which the H●ly Ghost worketh in the heart : wherefore let profession be never so high , yet if Love be wanting there , to be sure such professors depart not from iniquity . Hence all profession , and subjecting to profession are counted nothing , where love is not . Love is counted a most infallible sign that a man is in a state of Salvation . He that loveth dwells in God , is born of God , and knoweth him . Love divideth it self to God , and to my Neighbour . Love to God , is , that we keep his savings , his commandments , his Laws . If a man love me , saith Christ , he will keep my words ; and he that loveth me not , keepeth not my sayings . For this is the love of God , that we keep his commandments , and his commandments are not grievous . So then , that professor that hath not love , cannot depart from iniquity . 1. Where no love is , men cannot be tender of the name of God , they are not afflicted because men keep not Gods Law. 2. Where no love is , men cannot deny themselves of that , which otherwise they might lawfully do , lest the weak should fall , and the world be destroyed . 3. Where love to God is , there is hatred against iniquity ; ye that love the Lord , hate evil . A man cannot love God , that loves not holiness ; he loves not holiness , that loves not Gods word ; he loves not Gods word , that doth not do it : It is a common thing to find men partial in Gods Law , setting much by small things , and neglect●ng the weightier matters , paying Tythe of Mint , and Anise , and Cummin , and neglecting the weightier matters . These turn the Tables of Gods book up-side-down ; making little Laws , of great ones ; and great ones , of little ones ; counting half an hours bodily service , better than a moral life . Love ! Love is gone out of the Conutry ; Love to ●he doctrine of the first Table , Love to the doctrine of the second Table ▪ O how many professors , in Gods eyes , are accounted of no more than sounding brass for want of this ornament , love . To speak nothing of the first Table , where is he that hath his love manifested by the second ? where are they that feed the hungry , and cloath the naked , and send portions to them , for whom nothing is prepared ? Where is Paul that would not eat meat while the world standeth , lest he made his brother offend ? Where is Dorcas , with her garments she used to make for the Widow , and for the Fatherless . Yea , where is that rich man that ( to his power ) durst say as Job does , as is recorded in those Chapters quoted in the Margent ? Love ! love is gone , and now coveting , pinching , griping and such things are in fashion ; now iniquity abounds , instead of grace , in many that name the name of Christ. They want love , and therefore cannot depart from iniquity . Fourthly , Hope is another of those great and principal graces , which the Holy Ghost worketh in the heart , and without which let a man be never so high in profession , and so open in naming the name of Christ , he cannot depart from iniquity . As was said before of faith , so we say now of hope . And every one that hath this hope in him , purifieth himself as he is pure . Here is that excellent office , or rather effect of hope made manifest , it purifieth , it cleanseth a man ; it makes him make the Lord Jesus his example , as well as his Saviour . He purifieth himself even as he is pure ; to wit , in soul , in body , in spirit , in life and conversation . Hope of life eternal by Christ , makes a man purifie himself in obeying the truth through the spirit . Hope to be with Christ hereafter , will make me strive to believe him here . Hope of being with Angels then , will make a man strive to live like an Angel here . Alas ! alas ! there is a company of half-priests in the world , and they cannot , they dare not teach the people the whole counsel of God , because in so doing they will condemn themselves and their manner of living in the world : where is that Minister now to be found that dare say to his people , look on me , and walk as you have me for an example ? or that dare say , what you see and hear to be in me , do , and the God of peace shall be with you . These men had hope , and hope purified them to an example , till they became patterns to others : Is not this now far off from some professors in the world , are they purified , are they clean that name the name of Christ ? are they weaned from that milk , and drawn from the breasts . No , nor their profession is not attended with grace ; they name the name of Christ ; well , but they do not depart from iniquity . Let a man believe a lie , and according to the reality of his belief , such will his obedience be ; let a man hope for that , for which he hath no ground to hope , yet his hope will work with him according to the power thereof : And yet we have a generation of men that profest the blessed Gospel , which yieldeth the most substantial ground for faith and hope : yea , we have a company of men that will be naming the name Christ , which is the sweetest , the most taking , and desirable name that is named among the sons of men , and for all that , this Gospel , this worthy name , nor yet their naming of it , doth make them depart from iniquity . But what 's the reason ? why , they have taken up a profession , but want the Grace of Christ ; the Faith , the Repentance , the Love and hope of the Gospel . No marvel then , if they abide among the wooden sort of professors : No marvel then , though the iniquity of their heels still follows them , and that it droppeth from them whereever they go . But so much for the first reason , Why men do name the name of Christ and yet do not depart from iniquity . Secondly , The second reason , why some that name the name of Christ , depart not from iniquity , is , for that , though they rest not in bare notions , as those forementioned , yet they take up as they , short of the saving grace of God. There are bare notions , there are common workings , and there is a work that is saving , and that will do the soul good to eternity . 1. There are bare notions , and they that have them , are such unto whom the Gospel comes in word only ; such whose Religion stands in word only , and is not attended with a power sutable : that is , there goeth not along with the word , a power sufficient to subdue , and work over the heart to a cordial , and gracious close with that word that comes to them . Yet such is the noise , and sound of the word that they are willing to become professors thereof ; there is some kind of musicalness in it , specially , when well handled and fingered by a skilful preacher . And lo , saith God unto such preachers , when their auditory is made up of such kind of hearers , And lo , thou art unto them as a very lovely Song ( or as one that sings a Song of Loves ) of one that hath a pleasant voice , and can play well on an instrument : For they hear thy words but they do them not . 2. But then , besides these , there is another sort , and they go further than these . For to them the word came , not in word only , but also in power : though not in that or in such a power , as is sufficient , absolutely against all atempts whatsoever , to bring the soul to glory . Of these we read in several places ; to wit , that they have tasted of the powers of the world to come ; but not so as to bring them safe to glory . Yet thus far they go . 1. They attain light or illumination , to see much of their state by nature with . 2. This light standeth not in bare speculation , but le ts fall upon the conscience , convincing arguments to the bowing and humbling of the spirit . 3. They submit to these convictions , and reform , and may for a time , not only come out from them that live in error , but escape the pollutions of the world , by the knowlege of our Lord and Saviour Jesus Christ. 4. Yea , so powerful will this dispensation be , that it will prevail with them , to do and suffer many things for the vindication of the truth of that Gospel which they profess . For 1. The word will be sweet unto them . 2. Christ , the gift of God , will be relished by them . 3. The powers of the world to come will be in them . 4. Some workings of the Holy Ghost will be in them . 5. And joy , which is as oyl to the wheels , will be with their souls . Thus , I say , it is with some professors , who yet cannot be said to depart from iniquity , that is , for all ado , because the things that now are upon them , abide with them but awhile . For awhile , they believe ; they rejoyce in the light for a season . So they clean escape from them , who live in error for a little , or awhile ; and after that return to their old course , and are again intangled with their inquities and overcome . This is called , A turning with the Dog to his own vomit again , and with the Sow that was washed to her wallowing in the mire . And some of these are set forth by this and such like sayings . When the unclean spirit is gone out of a man , he walketh through dry places seeking rest , and finding none . Then he saith I will return into my house , from whence I came out ; and when he is come , he findeth it empty , swept , and garnished . Then goeth he , and taketh with himself seven other spirits more wicked than himself , and they enter in and dwell there , and the last state of that man is worse than the first . Now the causes of this declension , returning , or falling away again unto iniquity , are many . First , One is for that this work , this work of power that they have been made partakers of , has not been thorough enough upon all the powers of their souls . Their understandings , their Judgments and Consciences have been dealt with , but the power of God has not been upon their wills and minds , and affections rightly to subdue them to the grace of the Gospel . Indeed there seems to be a subjection of the will , and an overruling of the mind , and affections also , else they could not for a time lay aside their iniquity , come off from the pollutions of the world , and for a season rejoyce in the word and be pleased with the light thereof . But we may consider , that this may be , not for that a sound work of God hath passed upon these powers of the soul , but that rather this was by reason of those reflex acts , that the understanding now inlightened , the judgment now informed , and the conscience now convinced , had upon these other powers of the soul. And I the rather think it so , because willingness , mindfulness of , and affection for this Gospel , lasted no longer than the light shined in their understandings , or than the things were relished by their judgment and conscience . So that when the light of their Candle went out , and when the taste of this sugar-plumb was out of their mouth , their wills and affections , not being possessed with the fear of God , they returned again to their course , and went away as before with iniquity . Nor do I by any thing here discoursed , lay blame or fault at the door of God. For , 1. He is a free agent to do what he pleaseth , and may if he please refuse to give any thing , or if he gives something , why may he not give what he pleases also ? He may give special grace to one , and that which is not so to another : he may open Baalams eyes , and open Lydia 's heart ; he may give some but a taste , and cause some to eat abundantly . He may suffer some to fall away , and keep others by his power , through faith unto salvation . 2. Besides , Gods withdrawing , to wit , of those common workings , if they were withdrawn without a cause given , ( which yet I question ) yet why may they not be withdrawn from these , as well as from his own peculiar ones . He knows but little , that doth not know that God oft-times hides his face from his own , and also withdraws from them the light and great influences of the Holy Ghost : and turns them over at least in their own apprehensions to the ungodly , and to fallen Angels for their Chastisement , or Tryal , or Instruction , &c. 3. And why may not God , since these Rebels had such working with them , as that their minds , by their understandings , their will and affections , by their judgment and consciences were somewhat taken and allured , cause a withdrawing of these for tryal , and to see if they would cry after him to return . But we will let these things pass , and call you again to a remembrance of what is in hand : we are now shewing that there be them that name the name of Christ , that yet depart not from iniquity , and in shewing the cause of their not so doing , one was for that the Gospel came to them in word only ; and the other was for that though it came to others in power , yet not in power , or in that power , that effectually keepeth some to salvation . Upon this second reason I now am , and am shewing how it comes to pass that they that are under the power of the things that we have afore discoursed , should notwithstanding that return to their vomit again . One cause of this declension , or going back to iniquity I have just now touched upon , and we have some more behind . Secondly , Therefore such persons upon the withdrawing of those influences that at present are mighty upon them , do forthwith forget , both what they had , and what work it made upon them . Straightway they forget what manner of men they were : 'T is said of Israel they sang his praises , they soon forgot his word . So these they forget . 1. They forget what light and what conviction they had . 2. They forget what sorrow for sin they had . 3. They forget what tastes of Christ and his word they had . 4. They forget what joy and comfort they had . 5. They forget how fair for heaven they were . 6. And they forget how cleansed once they were . They have forgotten that they were purged from their old sins . Now forgetfulness makes things that are past , as nothings ; and if so , then it can lay no obligations upon the mind to ingage it to the delight of them , and to the injoying of them , no not in the thoughts of them , as if they were remembred by us . For●etfulness is a very dangerous thing ; ●t makes preaching vain , profession ●ain , faith vain and all to no pur●ose . Such profession is but a dream , ●nd the professors but as dreamers ; ●ll vanishes in the morning . This made Paul so caution the Corinthi●ns , that they forgot not the preach●ng ; and the Author to the Hebrews , ●o earnestly call them , in their back●liding , back to the remembrance of former days , and to the recollecting of what it was that then had made them so willingly indure their great fight of affliction . Forgetfulness , I say , makes things , no●hings ; It makes us as if things had never been ; and so takes a way from the soul one great means of stay , support and incouragement , when choice David was dejected , the remembrance of the Hill Hermon was his stay : when he was to go out against Goliah ; the remembrance of the Lyon and the Bear was his support : so when those that have had the power of the things of God upon them , can think of this ; when they are withdrawn , it will , even the thinking of it will have some kind of operation upon the soul. And therefore you shall find that the recovering of a backslider , usually begins at the remembrance of former things ▪ Remember therefore from whence thou art fallen , and repent , and do thy first works . 'T is marvelous to see how some men are captivated with this forgetfulness . Those that sometimes have prayed , cryed , groaned , and sighed for eternal life : Those that sometimes thought no pains too much , no way too far , no hazzards too great to run for eternal life ; those who sometimes were captivated with the word , and with the comforts and joy thereof , and that , had it been possible , could have pulled out their eyes , and have given them to a Gospel Minister , so dear , and sweet were the good tidings which they brought to such . I say 't is marvelous to see how such men are captivated with the forgetfulness of this . They are as if they never had been them men ; they are , as if they never had had such things ; or as if they had never had thought about them . Yea , they are strange , and carry it strangely to all those that still are under the power of that word , and of that mighty hand , by which sometimes themselves were guided . Should one say to some , Art not thou the man that I once saw crying under a Sermon , that I once heard cry out , what must I do to be saved , and that sometime ago I heard speak well of the holy word of God : how askew will they look upon one ; or if they will acknowledge that such things were with them once , they do it more like images and rejected Ghosts , than men . They look as if they were blasted , withered , cast out and dryed to powder , and now fit for nothing , but to be cast into the fire , and burned . The godliness from which they are departed , and the iniquity unto which again they have joyned themselves , has so altered , so metamorphosed , and changed their heart , and mind , and ways . This therefore is the second thing which shews why some that have been under something of the power of things , are again with iniquity , entangled and overcome . Thirdly , Another thing that makes these enlightened ones that they continue not to depart from iniquity , is the persecution that always attends the word : for persecution always attends the word , that of the Tongue , or that of the Sword : Now these men that were once enlightened , though they cannot remember what they were themselves , yet Satan helps them to think that their neighbours remember what they were : and having now lost the savor , the sence of what they once had , and sinned away that spirit that brought it to them , they grow weak ; ye are above all men the most unable to stand up , to abide the shock , and tryal , that for their profession is coming upon them . Wherefore , by and by they are offended ; to wit , with their own profession , and call themselves an hundred fools , for being so heedless , so witless , and unwary to mind Gods holy things , in such a time and day . Then they bethink with themselves how to make an honourable retreat , which they suppose they usually do , by finding fault first with their own unadvisedness , and of the over-perswasiveness of others ; they also now begin to say farewel conscience , yea , God and Heaven and all , and joyn in confederacy with the world again . Thus are they in fear , where no fear is ; and the sound of a shaken leaf doth chase them . And there are four things are the cause of this . First , For that , notwithstanding the former power that attended the word to their hearts , their hearts did still abide as hard as a rock , there was no true and sound breaking , nor softning in that : wherefore there the word wanted depth of earth , as our Lord is pleased to call it ; and anon when the Sun was up , that which remained was presently scorched , and so withered away . Secondly , Notwithstanding what they had sometimes injoyed , yet the grace of the fear of God was wanting in them ; so wanting , that what should hinder but that they should return to go as they came , and leave Christ , the Gospel , and the people of God to shift as well as they can for themselves . Thirdly , All that they injoyed did not estrange their heart from their lusts , though when they were in the power of things they were deader to them than formerly ; I say than formerly : And it is even with such , as with them , who are for a time taken off from what yet they love , by some new imploy in which they are ingaged . Saul went out to look for David to kill him , but when he came at Naioth in Ramah , the spirit of God came upon him and he prophesied . But this lasted but for a while , Saul soon returned to his old envy against the holy man again . Fourthly , It comes upon them even of judgment and wrath , for since they so soon give way to sin , and forget , God suffereth them to fall into fear of men , and to force their hearts to comply with bad things , even as Judas and Demas did ; till they are swallowed up of that Gulph , into which the ungodly descend . As for such as turn aside unto their own crooked ways the Lord shall lead them forth with the workers of iniquity . When once God is angry with a people ; He can deal with them , He can give them up to those lusts in judgment , that they will not be separated from by mercy . Yea , he can make a way for his anger to overtake them that have made a way by the deceits of their hearts , to go a Whoring from under him . And these are the causes , why those that were once inlightned and have tasted the good word of God , and the powers of the world to come , return with the Dog to his own Vomit again , and so though they have or do name the name of Christ , yet depart not from iniquity . Thirdly , A third Reason , why they that name the name of Christ , do not depart from iniquity , may be , because Grace is weak , and corruption strong . I speak now of them that are truly gracious : for as those that never had nothing but notion , did never at all depart from iniquity ; and as those that never had saving grace , though common workings were with them , do but a little depart from iniquity : so those that yet have the grace of God in them , in truth , do not , as they should , depart from iniquity : wherefore the exhortation is as much to them as it is to any body else ; And let them that name the name of Christ , with gracious lips , depart from iniquity . For though there is a great difference 'twixt these , and the two sorts that I mentioned before , these having the true principles of holiness in them ; but the other nothing thereof : yet they , even they , also have need of this exhortation : for they do not as they should , depart from iniquity . Their graces as I said are weak , and that is the reason thereof . That these do not depart from iniquity as they should , is clear . 1. For that their highest acts of holiness , are tainted therewith , and made imperfect thereby : this is manif●st , because they s●ill are afraid to shew themselves before God in their own works , and because they betake them for acceptation with God , to the Priestly Office of Christ , and pray by him , Forgive us our trespasses . 2. This is clear also , because we are , while in this world , no where by the word , said to have attained to the mark and point of absolute perfection ; but are bid to grow , to follow on , to press forward , and to perfect holiness in the fear of God. Yea , the best of us all , even the Apostles and Prophets , have not only made it manifest by their imperfections , that as yet they have not departed from iniquity , as they should ; but they have confessed , and denyed not , that they were yet in the pursuit of righteousness , and had not already attained . 3. This is clear also , for that the righteousness , by the which the best of Saints are justified in the sight of God , is a righteousness of another , not their own ; the righteousness of another man , for that there is not any upon earth that doth good and sins not . And what need we pray , forgive us our trespasses , approach God in the perf●ctions of another , and be bid to perfect holiness , if we had already attained , or were already perfect , or were so departed from iniquity as we should ? 4. Ala● , the complaints of God concerning this matter doth sufficiently testifie the truth of what I say . When God came to his people in Egypt , and bid them forsake the Idols of Aegypt , they did not . But they rebelled against me , says he , and would not hearken unto me : they did not , every man , cast away the abominations of his eyes , neither did they forsake the Idols of Aegypt . Well , He saved them out of Aegypt , and brought them into the Wilderness , and said to them there , Obey my Laws and my Commandments ; But the House of Israel rebelled against me in the Wilderness , they walked not in my Statutes , they despised my judgments . Well , then he had them from the Wilderness to Canaan , and then said to them , Keep my Laws . But when he had brought them into the Land , then they also polluted themselves , and sinned against him as before . Again , when God brought them out of captivity , both they and every thing that they did was unclean . To be short , what says Paul in the seventh to the Romans ? what says James in the third Chapter of his Epistle ? And what says John in his first Epistle , and first Chapter ? Do they not all confess , though themselves were Apostles , and so for Grace and Gifts beyond any that breath in this world , that sin and iniquity was yet with them ; and so consequently that there was not as yet , that departing by them , therefrom , as there should . And the reason , as I have said , is because grace is weak , weak in the best and most strong of the Saints of God. Hence the greatest Saints use to complain , when much assaulted with corruptions , or attended with very hard service for God , of their weakness , and insufficiency , as to a compleatness of doing the will of God. 1. Moses , when God did but bid him nourish and succour Israel in the Wilderness , and carry them in his bosom , as the Nursing-father beareth the sucking Child , was stricken with such fear of miscarrying , through the weakness of his graces and the power of his corruptions , that he cryed to God saying , I am not able to bear all this people alone , because it is too heavy for me . And if thou deal thus with me , kill me , I pray thee , out of hand , and let me not see my wretchedness . 2. Job , when he was , for a proof of his integrity , to be exercised awhile with some of the judgments of God , crys out in a sence of his w●akness to bear them , and to go through as he should : Is my strength the stre●gth of stones , or is my flesh brass ? And again , Am I a Sea , or a Whale , that thou settest a watch over me ? Wilt thou break a leaf driven to and fro ? And wilt thou pursue the dry stubble ? 3. So Daniel , when he was but to stand and talk with the Angel , how weak did he find himself ; There remained , saith he , no strength in me ; and , O my Lord , by the vision my sorrows are turned upon me , and I have retained no strength . For how can the servant of this my Lord , talk with this my Lord ? for as for me , straightway there remaineth no strength in me , neither is breath left in me . Some may say , but this is natural weakness . But I ask , how came nature to be so weak , but through sin ? the remains whereof abiding still upon the best of Saints , make them , notwithstanding their graces , uncapable to do any thing as they should . 4. Paul , a man of men , who had so much Grace , revelation of grace , and Communion with Christ , that sometimes he knew not whether he was in or out of the body , and yet you find him making bitter complaint of the weakness of his grace , and of the power of his corruptions . I am Carnal , saith he , and what I hate , that do I. How to perform that which is good I find not ; when I would do good , evil is present with me . But I see another Law in my members , warring against the Law of my mind , and bringing me into captivity to the Law of sin , which is in my members . O wretched man that I am , &c. What complaints , what confessions , what bewailings of weakness is here ? And what need was there of any of this , if Paul could , as he would , have departed from iniquity ? I have instanced in these four men , because as to failings and miscarriages , they are as free ( by what the holy record saith ) as any four of whose lives you shall read in all the Bible : but you see that they were too weak to do , and depart from iniquity as they would . Grace may be said to be weak , either when a lower or less degree thereof , is compared with a higher and greater degree of the same ; or it may be said to be weak when , in what degree of it you will , it shall be ingaged by , or ingage it self against sin , &c. 1. There are degrees of grace in the world : some have less , and some bigger measures thereof , and according to the measure of grace received , so is a Christian capable of action . He that has little , acts but weakly ; he that has much , acts more strongly ; and he of the Saints that has most , acteth best of all : but yet none of these three can act so as they should and would , and , consequently , so depart from iniquity as is their duty . Witness those four that I mentioned but now , for they are among the first rate of Saints , yet you see what they did , and hear what they said . Sin is a mighty Tyrant : it is also installed in our flesh , and has moreover that in it which suiteth with what ever is sensual in us : The flesh relisheth it well , though the spirit of the Christian is against it . Sin is an Active beast , and will not admit that the soul should attempt to put forth it self in any good thing , without opposition , and contradiction . When I should do good , evil is present with me . Sin is of a polluting and defiling nature ; and what grace soever it toucheth , it staineth , and in staining , makes it weaker , than were it not so defiled it would be . Besides , not a grace , nor an act of grace in the soul can escape untouched . Vnbelief stands ready to annoy faith in the grace , as well as in the act of faith . Hardness of heart will not let love so affectionately , and sympathisingly act as it should . Sence and reason being polluted , will not let hope be so stedfastly fixed upon unseen things as it should . Pride will not let us be so humble as we ought ; nor self , so self denying : passion often interrupts our patience , and angry motions our meekness . By these and more that might be named , it appears that sin is in us , opposeth our graces , and letteth them from acting as they should . And because this sin has part of our self in its possession ; therefore , though our more noble part be utterly against it , yet we depart not from it as we should . God chargeth Moses with rash and unadvised words , and so he doth Job also : Daniel did wear the name of an Idol God ; and Paul freely confesseth himself unfirm . Nor may what hath now been said , be applied to those that are weak in faith , and so in every other grace ; for the strongest grace when acted as well as we can , cannot cause that we depart from iniquity as we should . 1. Because the strongest grace , cannot act without opposition . 2. Because we that are the actors are lame , infirm , and made weak by sin that dwells in us . 3. Because grace and a state of grace , is not that wherein the perfection designed for us doth lie ; for that is in another world . 1. This is a place to act faith in . 2. This a place to labour and travel in . 3. This is a place to fight and wrestle in . 4. This is a place to be tryed in . And therefore this is no place of perfection , and consequently no place , where Gods people can depart from iniquity as they should . Now there is a twofold way of departing from iniquity . 1. One is when the mind is set against it , and withdrawn from the love and liking of it . 2. The other is when the practice of it is shunned by the whole man. The first of these ways , the Saints though they truly do depart from iniquity , yet depart not from it as they should . 1. Their understanding sees not the utmost baseness that is in it . 2. Their judgment is not informed about the vileness of it to perfection . 3. The conscience has not yet been convinced of all the evil that is in it . Then , 1. How should the soul abhor it as it should . 2. How should the desires depart from it , with that fervency as they should . 3. And the will and affections so turn away from it as they should . Secondly , As to the shunning of the acts of sin , there we also come wonderful short . We shun not the sins of others as we should : This is made appear , 1. For that we shun not the company of base men as we should . 2. Nor shun or refuse to imitate them in their evil , as we should . How easily are good men perswaded to comply with bad mens ways : Yea , Jehosaphat himself said to Ahab that base one ; Behold , I am as thou art , my people as thy people , my horses as thy horse . Joseph could learn in Pharaohs Court , to swear by Pharoahs life . Peter also when dissembling was in fashion among the people , could learn to dissemble likewise . We shun not our own sins , or the sins of our own company as we should . Christians learn to be proud one of another ; to be covetous one of another ; to be treacherous and false one of another ; to be cowardly in Gods matters one of another ; to be remiss and negligent in Christian duties one of another . Besides , If I should go about to shew here , how Christians will hide iniquity , as David ; how they will excuse it , as did Aaron , how they will plead for it , as did the men of the City of Joash for Baal , and the like , I might soon make it abundantly appear , that Christians do not depart from iniquity as they should . And therefore the exhortation stands good , and of use to the best of Saints on earth , that they and every of them should depart from iniquity . Yea , the observation also that they do not do it as they should , doth still stand good against us . Wherefore , as it is true in those that have nothing but notion , and that it is true in those that are wrought upon , but not effectually : so it is true , upon those that are truly gracious ; observation , proves it fears ; of damnation prove it ; the outcry of the world , proves it ; and the confession of the best men , proves it . I come now to another observation , with which I will present you , and that is this , namely , that every one that in way of profession and religion names the name of Christ , should depart from iniquity . I say , that every one that in a way of profession and Religion , nameth the name of Christ , should depart from iniquity . This truth needs more practice than proof : For I think there are none that have either Scripture or reason by them , but will freely consent to this . Nor is there any thing ambiguous in the observation that we need now to stand upon the explaining of . For , What iniquity is , who knows not ? That it cleaves to the best , who knows not ? That it is disgraceful to profession , who knows not ? and therefore that it ought to be departed from , who knows not ? But because the motives in particular may not be so much considered as they ought , and because 't is Satans design to tempt us to be unholy , and to keep iniquity and the professing man together : therefore I will in this place spend some arguments upon you that profess , and in a way of profession do name the name of Christ , that you depart from iniquity ; to wit , both in the inward thought , and in the outward practice of it . And those arguments shall be of four sorts , some respecting Christ , some his Father , some our selves , and some the World. First , The Christ , whom you profess , whose name you name , and whose Disciples you pretend to be , is holy . Be ye holy , for I am holy . This is natural to our discourse : for if Christ be holy , and if we profess him , and in professing of him , declare that we are his Disciples , we ought therefore to depart from iniquity , that we may shew the truth of our profession to the world . Secondly , They that thus name the name of Christ , should depart from iniquity , because This Christ , whose name we name , is loving . Those that have a loving Master , a Master that is continually extending his love unto his Servants , should be forward in doing of his will , that thereby they may shew their sence , and acceptation of the love of their Master . Why , this is his will , that we depart from iniquity , that we throw sin away : that we fly every appearance of evil . Thirdly , They that thus name the name of Christ should depart from iniquity , Because of the honour and reputation of their Lord. 'T is a disparagement to Christ , that any of his servants , and that any that name his name , should yet abide by , and continue with iniquity . A son honoureth his Father , and a servant his Master : If then I be a Father , where is mine honour ? and if I be a Master , where is my fear ? saith the Lord of Hosts , unto you , O Priests , that despise my name ? and ye say , wherein have we despised thy name . Fourthly , They that name the name of Christ should depart from iniquity , because of his name , that his name may not be evil spoken of by men : for our holiness puts a lustre and a beauty upon the name of Christ , and our not departing from iniquity draws a cloud upon it . Wherefore we ought to depart from iniquity , that the name of the Lord Jesus may be glorified , and not reproached through us . Fifthly , They that name the name of Christ should depart from iniquity , because of the Gospel of the Lord Jesus Christ. That the Gospel of our Lord Jesus Christ , which they profess , may not be evil spoken of by our neighbours . The Gospel is called holy ; therefore let them be holy that profess it : The which they can by no means be , if they depart not from iniquity . Men cannot serve the designs of the Gospel , and their own worldly and fleshly designs . But they that profess the name of Christ , they should be tender of his Gospel , that they keep that in good esteem and reputation in the world . The which they can by no means do , unless they depart from iniquity . Sixthly , They that name the name of Christ should depart from iniquity , Because the very profession of that name is holy . The profession ; is an holy profession . Be ye clean that bear the vessels of the Lord : The vessels , that is , the profession for by that , is as it were , carried about the name , and Gospel of Jesus Christ. We must therefore lay aside all iniquity , and superfluity of naughtiness , and do as persons professing Godliness , as professing a profession , that Christ is the Priest of , the High-Priest of . It is a reproach to any man to be but a bungle● at his profession , to be but a sloven in his profession . And it is the honour of a man to be excellent in the managing of his profession . Christians should be excellent in the managment of their profession , and should make that which is good in it self , good to the Church and to the world , by a sweet and cleanly managing of it . Seventhly , They that profess the name of Christ , or that name it religiously , should to their utmost depart from iniquity , because of the Church of Christ which is holy . He that religiously professeth the name of Christ , has put himself into the Church of Christ , though not into a particular one , yet into the universal one . Now that is holy . What agreement then hath the temple of God with Idols ? I , or any Pillar , or Post , or Pin , or member of that temple . One black sheep is quickly espied among five hundred white ones , and one mangie one will soon infect many . One also among the Saints , that is not clean , is a blemish to the rest , and , as Solomon says , one sinner destroyeth much good . Eightly , They that profess the name of Christ , or that name that name religiously , should depart from iniquity , Because of the Ordinances of Christ , for they are holy . Men of old before they went in to meddle with holy things , were to wash their hands and their feet in a vessel prepared for that purpose . Now since they that name that name religiously do also meddle with Christs appointments , they must also wash and be clean : cleanse your hands ye sinners if you mean to meddle with Christ in his appointments : Wash lest God cut you off for your not departing from iniquity . Ninthly , They that name the name of Christ religiously , should depart from iniquity , because of Christs observers . There ar● many that keep their eye upon Christ , and that watch for an opportunity to speak against him even through the sides of those that profess him . Behold , this child is set for the fall and rising again of many in Israel : And for a sign that shall be spoken against . Some take occasion to speak against him , because of the meanness of his person ; here some again speak against him , because of the plainness of his doctrine ; also some speak against him , because of the meanness of his followers ; and some speak against him , because of the evil deeds of some that profess him . But if he that gives just occasion of offence to the least of Saints had better be drowned in the Sea with a Mill-stone about his neck : what think you , shall his judgment be , who , through his mingling of his profession of Christs name , with a wicked life shall tempt or provoke men to speak against Christ ? I come now to those arguments that respect God the Father . First , Then , they that profess the name of Christ should depart from iniquity ; because of God the Father , because God the Father has made Christ to be to us what he is ; to wit , the Apostle and High-Priest of our profession . He that honoureth not the Son , honoureth not the Father , which hath sent him . Nor can the Father be honoured by us , but by our departing from iniquity . All our talk and profession of Christ , adds no glory to his Father , who has made him our King , and Priest , and Prophet : if it be not joyned to an holy conversation . Wherefore , if you profess the name of Christ , and would hold the word in hand , that you have believed in him , depart from iniquity , for the Fathers sake that hath sent him . Secondly , As it is the Father which has made Christ to us what he is ; so it is the Father , who hath called us to partake of Christ and all his benefits : Wherefore we must depart from iniquity , that profess the name of Christ , that we may glorifie him for his call . He has called us to the fellowship of his Son Jesus Christ ; That is , to partake of all that good that is in him , as Mediator , and to be done by him for those that trust in him . Nor had we ever come out of a cursed and condemned condition , to Christ for life and blessedness , but by the call of the Father ; For 't is not of works , but of him that calleth : now since he has called us to this priviledge , [ even us whom he has called ] and left others in their sins to perish by his judgments , it is meet , we should depart from iniquity . Specially since the call by which he called us , is heavenly , and holy , and because he has not only called us to glory , but to vertue . Thirdly , We that religiously name the name of Christ , should depart from iniquity , because God the Father of our Lord Jesus Christ has commanded us so to do . Wherefore gird up the loyns of your minds , be sober , and hope to the end , for the grace that is to be brought unto you at the revelation of Jesus Christ. As obedient Children , not fashioning your selves according to your former lusts in your ignorance ; but as he that has called you is holy , so be ye holy in all manner of conversation : Because it is written , Be ye holy , as I am holy . Fourthly , They that religiously name the name of Christ , should depart from iniquity , that they may answer the end for which they are called to profess his name . The Father has therefore called them to profess his name , that they might be trees of righteousness , the planting of the Lord , that he might be glorified . Dost thou then profess the name of Christ ; bring forth those fruits that become that holy profession , that you may be called trees of righteousness , and that God may be glorified for , and by your professed subjection to the Gospel of his Son. Fifthly , They that name ( as afore ) the name of the Lord Jesus Christ , should depart from iniquity , that they may shew to the world the nature and power of those graces , which God the Father has bestowed upon them that do religiously name the name of Christ. And the rather , because , he that religiously nameth that name , declareth even by his so naming of him , that he has received grace of the Father , to enable him so to do . Now he cannot declare this by deeds , unless he depart from iniquity : and his declaring of it by words alone signifies little to God or man. Sixthly , We therefore that religiously name the name of Christ , should also depart from iniquity ; because the spirit of the Father will else be grieved . The countenancing of iniquity ; the not departing therefrom , will grieve the holy spirit of God , by which you are sealed to the day of redemption : and that is a sin of an higher nature than men commonly are aware of . He that grieveth the spirit of God shall smart for it here , or in Hell , or both . And that spirit that sometimes did illuminate , teach and instruct them , can keep silence , can cause darkness , can withdraw it self , and suffer the soul to sin more and more ; and this last is the very judgment of Judgments . He that grieves the spirit , quenches it ; and he that quenches it , vexes it ; and he that vexes it , sets it against himself , and tempts it to hasten destruction upon himself . Wherefore take heed , professors , I say take heed , you that religiously name the name of Christ , that you meddle not with iniquity , that you tempt not the spirit of the Lord to do such things against you , whose beginnings are dreadful , and whose end in working of judgments is unsearchable . A man knows not whither he is going , nor where he shall stop , that is but entring into temptation ; nor whether he shall ever turn back , or go out at the gap that is right before him . He that has begun to grieve the Holy Ghost , may be suffered to go on untill he has sinned that sin which is called the Sin against the Holy Ghost . And if God shall once give thee up to that , then thou art in the Iron cage , out of which there is neither deliverance nor redemption . Let every one therefore that nameth the name of Christ , depart from iniquity , upon this second consideration . Thirdly , In the next place , I come now to those arguments that do respect thy self . First , Those that religiously name the name of Christ should , must depart from iniquity , because else our profession of him is but a lie . If we say we have fellowship with him , and walk in darkness , we lie . And walk in darkness : that is , and walk in iniquity , and depart from a life that is according to the course of this World. He that saith , I know him , and keepeth not his commandments , is a lyer , and the truth is not in him : The truth that he professes to know , and that he saith he hath experience of , is not in him . Every man that nameth the name of Christ , is not therefore a man of God , nor is the word in every mans mouth , truth ; though he makes profession of that worthy name . It is then truth in him , and to others with reference to him , when his mouth and his life shall agree . Men may say they are Apostles , and be lyers : they may say , they are Jews , that is Christians , and lie , and be lyers , and lie in so saying . Now this is the highest kind of lying , and certainly must therefore work the saddest sort of effects . Thus mans best things are lies . His very saying , I know him , I have fellowship with him , I am a Jew , a Christian , is a lie . His life giveth his mouth the lie : and all knowing men are sure he lies . 1. He lies unto God : he speaks lies in the presence , and to the very face of God. Now this is a daring thing : I know their lies , saith he : and shall he no● recompence for this ? See these Scriptures in the Margent , and take heed . I speak to you that religiously name the name of Christ , and yet do not depart from iniquity . 2. He lies unto men ; every knowing man ; every man that is able to judge of the tree by the fruit , knows that that man is a lier , and that his whole profession as to himself is a lie , if he doth not depart from iniquity . Thus Paul called the slow bellies , the unsound professors among the Cretians , liers . They were so in his eyes , for that their profession of the name of Christ was not seconded with such a life as became a people professing godliness . They did not depart from iniquity . But again , 3. Such a man is a lier to his own soul. What ever such an one promiseth to himself , his soul will find it a lie . There be many in the world that profess the name of Christ , and consequently promise their soul the injoyment of that good , that indeed is wrapt up in him , but they will certainly be mistaken hereabout , and with the greatest terror , will find it so , when they shall hear that direful sentence , Depart from me , all ye workers of iniquity . Christ is resolved that the loose-lived pr●fessor shall not stand in the judgment , nor any such sinners in the congregation of the righteous . They have lied to God , to men , and to themselves ; but J●sus then will not lie unto them : He will plainly tell them that he hath not known them , and that they shall not abide in his presence . But , Secondly , Those that religiously name the name of Christ should depart from iniquity , else , as they are liers in their profession , so they are self-deceivers . I told you but now such lie to themselves , and so consequently they deceive themselves . But be ye doers of the word , not hearers only , deceiving your own selves . 'T is a sad thing for a man , in , and about eternal things , to prove a deceiver of others ; but for a man to deceive himself , his own self of eternal life , this is saddest of all : Yet there is in man a propenseness so to do . Hence the Apostle says , be not deceived , and let no man deceive himself . And again , If any man among you seem to be religious , and bridleth not his tongue , but deceiveth his own heart , this mans Religion is vain . These words [ But deceiveth his own heart ] I have much mused about : for they seem to me to be spoken to shew how bold and prodigiously desperate some men are , who yet religiously name the name of Christ : desperate I say at self deceiving . He deceiveth his own heart ; he otherwayes perswadeth it , than of its own self it would go : Ordinarily men are said to be deceived by their hearts , but here 's a man that is said to deceive his own heart , flattering it off from the scent and dread of those convictions , that by the word sometimes it hath been under : perswading of it that there needs no such strictness of life be added to a profession of Faith in Christ , as by the Gospel is called for : or that since Christ has died for us , and rose again , and since salvation is alone in him , we need not be so concerned , or be so strict to matter how we live . This man is a self deceiver : he deceives his own heart . Self deceiving , and that about spiritual , and eternal things , specially when men do it willingly , is one of the most unnatural , unreasonable , and unaccountable action in the world . 1. It is one of the most unnatural actions . For here a man seeks his own ruin , and privily lurks for his own life . We all cry out against him that murthers his Children , his Wife , or his own body , and condemn him to be one of those that has forgot the rules , and love of nature : But behold the man under consideration is ingaged in such designs as will terminate in his own destruction : he deceiveth his own soul. 2. This is also the most unreasonable act ; there can no cause , nor crum of cause that has the least spark or dram of reason , or of any thing that looks like reason , be shewen why a man should deceive himself , and bereave his soul of eternal life . Therefore , 3. Such men are usually passed over with astonishment and silence . Be astonished O Heavens at this ! and be ye horribly afraid , for my people have committed two evils , they have forsaken me the fountain ▪ of living waters , and hewed them out Cisterns , broken Cisterns , that can hold no water . But above all ; This , as to this head , is the most amazing place , where 't is said that the self deceiver makes his self deceiving , his sport : Sporting themselves with their own deceivings . These are a people far gone to be sure , that are arrived to such an height of negligence , carelesness , wantonness , and desparateness of spirit , as to take pleasure in , and make a sport of that which will assuredly deceive them forever . But this is the fruit of professing of Christ , and of not departing from iniquity . The wisdom and judgment of God is such , as to give such over to the sporting of themselves in their own deceivings . Thirdly , Those that religiously name the name of Christ , should depart from iniquity , because of the scandal that will else assuredly come upon Religion , and the things of Religion through them . Upon this head I may begin to write , with a sigh ; For never more of this kind than now . There is no place where the professors of religion are , that is clean and free from offence and scandal . Iniquity is so intailed to religion , and baseness of life to the naming of the name of Christ , that one may say of the professors of this age , as 't was said of them of old , All places are full of vomit and filthiness , so that there is no place clean . Where are they even amongst those that strive for the rule , that mind it at all , when it pinches upon their lusts , their pride , avarice and wantonness ? Are not , now adays , the bulk of professors like those that strive at a Gnat and swallow a Camel ? Yea , do not professors teach the wicked ones to be wicked ? Ah! Lord God , this is a lamentation , and will be for a lamentation . What asore disease is now got into the Church of God , that the Generality of professors should walk with scandal ! No fashion , no vanity , no profuseness , and yet no niggardliness but is found among professors . They pinch the poor and nip from them their due , to maintain their own pride and vanity . I shall not need to instance particulars , for from the Rich to the Poor , from the Pastor to the People , from the Master to his Man , and from the Mistress to her Maiden , all are guilty of scandal , and of reproaching , by their lives , the name of the Lord. For they profess , and name that worthy name of Christ , but are not , as they should , departed from iniquity . 1. Hence the name of God is polluted and reproached even till God is weary and cries out , pollute ye my name no more with your gifts , and with your Idols . O do not pollute my name , says God : Rather leave off profession , and go every one to his wickedness . Tell the world , if you will not depart from iniquity , that Christ and you are parted , and that you have left him , to be imbraced by them to whom iniquity is an abomination . 'T would far better secure the name of God from scandal and reproach , than for you to name the name of Christ , and yet not to depart from iniquity . Then , though you sin as now you do , the poor world would not cry out , Ay! this is your Religion ! Then they would not have occasion to vilifie religion , because of you ; since you tell them that Christ and you are parted . But , 2. If you will not leave off to name the name of Christ , nor yet depart from iniquity , you also scandal the sincere professors of Religion ; and that is a grievous thing . There are a people in the world that have made it their business ever since they knew Christ , to cleanse themselves from all filthiness of flesh and spirit , and that desire to perfect holiness in the fear of God : and you scandalous professors mixing your selves with them , make their gold look dim . You are spots and blemishes to them ; you are an evil mixing it self with their good , and a scandal to their holy profession . They are you that make the heart of the righteous sad , whom God would not have sad . They are you that offend his little ones . O! the Mill-stone that God will shortly hang about your necks , when the time is come that you must be d●owned in the Sea , and Deluge of Gods wrath . 3. If you will not leave off to name the name of Christ , nor yet depart from iniquity ; you continue to extend your scandal also to the word and doctrine of God. They that name the name of Jesus religiously , should so carry it in the world , that they might adorn the doctrin of God their Saviour : but thou that professest , and yet departest not from iniquity ; thou causest the name and doctrine which thou professest , to be blasphemed , and reproached by the men of this world ; and that is a sad thing , a thing that will bring so heavy a load upon thee , when God shall open thine eyes ( and he will open them either here or in hell-fire , that thou wilt repent it with great bitterness of soul. The Lord smite thee to the making of thee sensible to thy shame , and conversion , if it be his blessed will. Amen . But , 4. If thou wilt not leave off to name the name of Christ , nor yet depart from iniquity , thou wilt bring reproach , scorn and contempt upon thy self . For sin is a reproach to any people . 1. These are they that God will hold in great contempt and scorn : See the first of Isaiah . 2. These are they that his people shall have in great contempt . Therefore , saith he , have I also made you contemptible and base before all the people , according as you have not kept my ways , but have lifted up the face against my Law. 3. Such shall also be contemned , and had in derision of the men of this world . They shall be an hissing , a by-word , a taunt and a reproach among all people . For him that honoureth me , saith God , I will honour , but he that despiseth me , shall be lightly esteemed . I remember that Philpot used to tell the Papists that they danced BARE-ARSED in a Net , because of the evil of their ways ; and the Lord bids professors have a care that the shame of their nakedness does not appear , or lest they walk naked , and their shame be discovered . For those professors that depart not from iniquity , however they think of themselves , their nakedness is seen of others . And if it be a shame to the modest to have their nakedness seen of others , what bold and brazen brows have they who are not ashamed to shew their nakedness , yea , the very shame of it , to all that dwell about them ? And yet thus doth every one that religiously names the name of Christ , and yet doth not depart from iniquity . Fourthly , Those that religiously name the name of Christ , and do not depart from iniquity ; They are the cause of the perishing of many . Wo , saith Christ , to the world because of offences : And again , wo to that man by whom the offence cometh . These are they that cause many to stumble at sin , and fall into Hell. Hark , you that are such , what God says to you . You have caused many to stumble at the Law , and at religion . Men that are for taking of occasion , you give it them : men that would enter into the Kingdom ; you puzle , and confound them with your iniquity , while you name the name of Christ , and do not depart therefrom . One sinner destroyeth much good : these are the men that incourage the vile to be yet more vile ; these be the men that quench weak desires in others ; and these be the men that tempt the ignorant to harden themselves against their own salvation . A professor that hath not forsaken his iniquity , is like one that comes out of the Pest-house among the whole , with his Plague sores running upon him . This is the man that hath the breath of a Dragon , he poysons the Air round about him . This is the man that slays his children , his kinsmen , his friend , and himself . What shall I say ? A man that nameth the name of Christ , and that departeth not from iniquity ; to whom may he be compared ? The Pharisees , for that they professed religion , but walked not answerable thereto , unto what doth Christ compare them , but to Serpents and Vipers ; what does he call them , but hypocrites , Whited Walls , Painted sepulchers , fools , and blind ? and tells them that they made men more the children of H●ll than they were before . Wherefore such an one cannot go out of the world by himself : for as he gave occasion of scandal , when he was in the world ; so is he the cause of the damnation of many . The fruit of the righteous is a tree of life : but what is the fruit of the wicked ? of the professors that are wicked ? why , not to perish alone in their iniquity . These , as the Dragon , draw many of the Stars of Heaven , and cast them to the earth with their most stinking tail : cast many a professor into earthly and carnal delights , with their most filthy conversations . The Apostle did use to weep , when he spake of these professors , such offence he knew they were and would be in the world . These are the chief of the Engines of Satan , with these he worketh wonders . One Balaam , one Jeroboam , one Ahab , O how many fish bring such to Satans net . These are the Tares that he strives to sow among the wheat , for he knows they are mischief to it . Wherefore let every one that nameth the name of Christ depart from iniquity . Fifthly , Those that religiously name the name of Christ , and do not depart from iniquity : how will they die , and how will they look that man in the face , unto the profession of whose name , they have intailed an unrighteous conversation ? Or do they think that he doth not know what they have done , or that they may take him off with a few cries and wringing of hands , when he is on the Throne to do Judgment against transgressors . O! it had been better they had not known , had not profest : yea , better they had never been born . For as Christ said of Judas , so may it be said of these ; It had been good for that man , if he had never been born . And as Christ says it had been good , so Peter says , it had been better . Good they had not been born , and better they had not known and made profession of the name of Christ. But perhaps some may ask me , what iniquity they must depart from , that religiously name the name of Christ ? I answer , first , in general , Those that religiously profess the name of Christ , must depart from all iniquity . They should lay aside every weight ; they should fly all appearance of evil . Many there be that are willing to part with some sins , some pleasures some unjust Prophets , if they may be saved : but this selling of all , parting with all , forsaking of all , is a very hard chapter . And yet the Lord Jesus lays it there , saying so likewise , whosoever he be of you ( of any of you that professeth my name ) that forsaketh not all that he hath , he cannot be my disciple . Christ by this Text requireth more of them that are his than to forsake all iniquity : Wherefore to be sure , every sin is included . No less than Vniversal obedience , will prove a man sincere . A divided heart is a faulty one . He that forsaketh not every sin , is partial in the Law , nor can he have respect to all Gods Commandments . There can be no true love to Christ where there are reserves ; he that will hide any one sin in his bosom , or that will keep it , as the phrase is , under his tongue , is a secret enemy to Jesus Christ. He loveth not Christ that keepeth not his sayings . To halt between two is nought , and no man can serve two Masters . Christ is a Master , and sin is a Master : yea , and Masters are they , so opposite , that he that at all shall cleave to the one , shall by the other be counted his enemy . If sin at all be countenanced , Christ counts himself despised . What man would count himself beloved of his Wife , that knows she hath a bosom for another ? Thou shalt not be for another man , saith he , so will I be for thee . Would the King count him a Loyal subject , who would hide in his house , nourish in his Bed , and feed at his Table , one that implacably hateth and seeketh to murder his Majesty ? Why , sin is such an enemy to the Lord Jesus Christ : therefore as Kings command that Traitors be delivered up to Justice ; so Christ commands , that we depart from iniquity . Take away all iniquity , is a good prayer , and to resist unto blood , striving against sin , is a good warfare , and he that brings every thought to the obedience of Christ gets a brave victory . Grace leaveneth the whole soul , and so consequently all the parts thereof : now where the whole is leavened , the tast must needs be the same throughout . Grace leaves no power , faculty , or passion of the soul unsanctified ; wherefore there is no corner in a sanctified soul , where sin may hide his head , to find rest , and abode without controul : consequently , he that has harbour for this or that sin , and that can find an hiding place , and an abode for it in his heart , is no Christian man. Let them then that christianly name the name of Christ , make it manifest that they do not do it feignedly , by departing from iniquity . But , Secondly , And more particularly : They that name the name of Christ , as above , let them depart from their Constitution-sin , or if you will , the sin that their temper most inclines them to . Every man is not alike inclined to the same sin , but some to one and some to another : Now let the man that professes the name of Christ religiously , consider with himself , unto what sin or vanity am I most inclined ; is it Pride ? is it Covetousness ? is it fleshly lust ? And let him labour , by all means , to leave off and depart from that . This is that which David called his own iniquity , and saith , I was also upright before him , and I kept my self from mine iniquity . Rightly are these two put together ; for it is not possible that he should be an upright man that indulgeth , or countenanceth his constitution-sin ; but on the contrary , he that keeps himself from that will be upright as to all the rest : and the reason is , because if a man has that grace as to trample upon , and mortifie his darling , his bosom , his only sin , he will more easily and more heartily abhor and fly the rest . And indeed , if a man will depart from iniquity , he must depart from his darling sin first : for as long as that is entertained , the other , at least those that are most suiting with that darling , will always be haunting of him . There is a man that has such and such haunt his house , and spend his substance , and would be rid of them , but cannot : but now , let him rid himself of that , for the sake of which they haunt his house , and then he shall with ease be rid of them . Thus it is with sin . There is a man that is plagued with many sins , perhaps because he imbraceth one ; well , let him turn that one out of doors and that 's the way to be rid of the rest . Keep thee from thy darling , thy bosom , thy constitution-sin . Motives to prevail with thee to fall in with this exhortation , are several . 1. There can no great change appear in thee , make what profession of Christ thou wilt , unless thou cast away thy bosom sin . A mans constitution-sin , is , as I may call it , his visible sin ; 't is that by which his neighbours know him and describe him : whether it be pride , Covetousness , lightness , or the like ; now if these abide with thee , though thou shouldest be much reformed in thy notions , and in other parts of thy life . Yet say thy neighbours , he is the same man still : his Faith has not saved him from his darling : he was proud afore , and is proud still ; was covetous afore , and is covetous still ; was light and wanton afore , and is so still . He is the same man , though he has got a new mouth . But now , if thy constitution-sin be parted with , if thy darling be cast away , thy conversion is apparent , 't is seen of all , for the casting away of that is death to the rest , and ordinarily makes a change throughout . 2. So long as thy constitution-sin remains , as winked at by thee , so long thou art an hypocrite before God ; let thy profession be what it will : also when Conscience shall awake and be commanded to speak to thee plainly , what thou art , it will tell thee so , to thy no little vexation and perplexity . 3. Besides , do what thou canst , so long as thou remainest thus , thou wilt be of a scandalous life . No honour is brought to religion by such . But , Again , As they that name the name of Christ should depart from their constitution-sin : so they should depart from the sins of other mens ●empers also . Much harm among ●rofessors is done by each others sins . There is a man that has clean escaped from those who live in error : has shaken off the carnal world and the men thereof , and is come among professors , but behold , there also he meeteth with wicked men , with men that have not departed from iniquity , and there he is intangled . This is a sad thing , and yet so it is . I doubt there are some in the world , I mean professors , that will curse the day that ever they were acquainted with some professors . There are professors that are defilers , professors that are wicked men , professors of whom a wicked man may learn to sin . Take heed of these , lest having fled from thine own sins , thou shouldest be taken with the sins of others . Be not partakers of other mens sins , is the counsel and caution that Paul giveth to Timothy , if he would keep himself pure . 4. Dost thou profess the name of Christ , and dost thou pretend to be a man departing from iniquity ? Then take heed thou dost not dedeceive thy self , by changing one bad way of sinning , for another bad way of sinning . This was a trick that Israel plaid of Old : for when Gods Prophets followed them hard with demands of Repentance and Reformation , then they would gad about to change their ways ; but behold , they would not change a bad way for a good , but one bad way for another ; hopping as the Squirrel , from bow to bow , but not willing to forsake the tree . Hence they were said to return , but not to the Most High. Take heed I say of this : Many leave off to be drunkards , and fall in with covetousness : many fall off from covetousness to pride and lasciviousness : take heed of this . This is a grand deceit , and a common one too , a deceit of a long standing , and almost a disease Epidemical among professors . Many times men change their darling sins , as some change their Wives and Servants ; that which would serve for such an one this year , may not serve to be so for the year insuing . Hypocrisie would do a while ago , but now Debauchery . Profaneness would do , when Profaneness was in fashion ; but now a deceitful Profession . Take heed , professor , that thou dost not throw away thy old darling sin for a new one . Mens tempers alter . Youth is for Pride and wantonness , Middle age for cunning and craft , Old age for the world and Covetousness . Take heed therefore of deceit in this thing . 5. Dost thou profess the name of Christ , and dost thou pretend to be a man departing from iniquity ? take heed lest thy departing from iniquity should be but for a time : Some do depart from iniquity , as persons in wrangling fits depart from one another ; to wit , for a time , but when the quarrel is over , by means of some intercessor , they are reconciled again . O! Satan is the intercessor between the soul and sin , and though the breach between these two may seem to be irreconcileable ; yea , though the soul has sworn it will never give countenance to so vile a thing as sin is , more ▪ yet he can tell how to make up this difference , and to fetch them back to their vo●●t again , who one would have thought , had quit● escaped his sins , and been gone . Take heed therefore , O professor : For there is danger of this , and the height of danger lies in it . And I think that Satan , to do this thing , makes use of those sins again , to begin this rejoynder , which he findeth most suitable to the temper and constitution of the sinner . These are , as I may call them , the Master sins ; they suit , they jump with the temper of the soul : these as the little end of the Wedge , enter with ease , and so make way for those that come after , with which Satan knows he can rend the soul in pieces . Wherefore , 6. To help this , take heed of parlying with thy sins again , when once thou hast departed from them : Sin has a smooth tongue ; if thou harken to its inchanting language , ten thousand to one but thou art intangled . See the saying of the Wiseman , with much fair speech she caused him to yield , with the flattering of her lips , she forced him . He goeth after her straightway , as a● Ox goeth to the slaughte● , or as a Fool to the correction of the Stocks . He heard her Charm , and by hearing , is noosed , and led away to her house , which is the way to Hell , going down to the Chambers of Death . Take heed therefore of listning to the charms , wherewith sin inchanteth the soul. In this be like the deaf Adder , stop thine ear , plug it up , to sin : and let it only be open to hear the words of God. Thirdly , Let them that name the name of Christ , depart from the iniquity of the times . There are sins that may be called the iniquity of the day . It was thus in Noahs day , it was thus in Lots day , and 't was thus in Christs day ; I mean in the days of his flesh : and 't is a famous thing for professors to keep themselves from the iniquities of the times . Here lay Noahs excellency , here lay Lots excellency , and here will lie thy excellency , if thou keep thy self from the iniquity of this day . Keep or save your selves from this untoward generation , is seasonable Counsel : but taken but of few ; the sin of the time , or day , being as a strong current or stream that drives all before it . Hence Noah and Lot were found as it were alone , in the practice of this excellent piece of righteousness , in their Generation . Hence 't is said of Noah that he was a just man , and perfect in his Generations . And again , The Lord said unto Noah , come thou and all thy house into the Ark ; for thee have I seen righteous before me , in this Generation . The meaning is , he kept himself clear of the sin of his day , or o● the Generation among which he lived . The same I say of Lot , he kept himself from the sin of Sodom : and hence Peter crys him up for su●h a right●ous man. Just Lot , saith he , that righteous man , whose righteous soul was vexed with the fil●hy conv●●sation of the wicked . Mark a Just man , a Righteous man , his righ●eous soul , &c. But how obtained he this char●cter ? Why h● ab●orred the sin of his time , he fell not in with the sin of the people , but was afflicted and vexed there about : yea , it was to him a daily burden . For that righteous man dwelling a●ong them , in seeing and hearing , vexed his righteous soul from day to day , with their unlawful deeds . So David , I beheld , saith he , the transgressors , and was gri●ved because they kept not thy word . The sin of the times , is to God the worst of sins , and to fall in with the sin of the times , is counted as the highest of transgressions . Consequently , to keep from them , though a man should through infirmity be guilty of others , yet he is accounted upright . And hence it is ( I think ) that David was called a man after Gods own heart ; to wit , because he served his own generation , by the will of God , or as the Margent reads it , after he had in his own age served the will of God. By the sin of ●he t●mes Satan , as it were , set up his Standard in defiance to God ; seeking then to cause his name in a signal way to be dishonoured , and that by the professors of that age . And hence it is that the Lord doth manifest such wrath against his people , that are guilty of the common sin of their day , and that he shews such special favour to them that abstain therefrom . Was there no more , think you , but Noah , in his generation that feared ●od : yes several no doubt , but he was the man , that kept clear of the sin of his day , therefore he and his family must be partakers of Gods deliverance : The other must die before , and not be permitted to the mercy of the Ark , nor to see the new world with Noah . Vnbelief was the sin of the day , when Israel was going from Aegypt to Canaan ; therefore all that were guilty of that transgression , must be denyed to go in to see that good Land , yea , though it were Moses himself . And the Lord said to Moses and Aaron , because ye believed me not , to sanctifie me in the eyes of the Childr●n of Israel , therefore ye shall not bring this Congregation into the Land which I have given them . The sin of the day , is an high transgression ; from the which because Caleb , and Joshua kept themselves , God kept them from all the blasting Plagues , that overtook all the rest , and gave them the Land which he had promised to their Fathers . But my servant Caleb , because he had another spirit in him , and hath followed me fully , him will I bring into the Land , whereunto he went , and his seed shall possess it . Idolatry was the sin of the day , just before Israel were carried captive into Babylon . Now those of the Priests that went astray then , even they say , God shall bear their iniquity . But the Priests , the Levites the sons of Zadok that kept the charge of my Sanctuary , when the children of Israel went astray from me , they shall come near unto me , to minister unto me , and they shall stand before me to offer unto me the fat and the blood , saith the Lord God. They shall enter into my Sanctuary , and they shall come near to my table to minister unto me , and they shall keep my charge . Great complaints have we now among professors , of deadness in duties , barrenenss of the ministry , and of the withdrawing of God from his people ; But I can tell you a cause of all this , namely , the sin of the day is got into the Church of God , and has defiled that holy place . This is the ground and cause of all these things : nor is it like to be otherwise , till the cause shall be removed . If any should ask me what are the sins of our day . I would say they are conspicuous , they are open , they are declared as Sodoms were . They that have imbraced them , are not ashamed of them : Yea , they have got the boldness to plead for them , and to count them their enemies that seek to reform them . All tables are full of Vomit and filthiness . And for Pride and Covetousness for loathing of the Gospel , and contemning holiness , as these have covered the face of the Nation : so they have infected most of them , that now name the name of Christ. And I say again , when you find out a professor that is not horribly tainted with some of these things , ( I exclude not the Ministers nor their families ) let him be as a Beacon upon an Hill , or as an Insign in our Land. But say one , would you have us singular ? and says another would you have u● make our selves ridiculous ? and says a third , such and such more Godly Wise than we , do so . But I answer , if God has made you singular , and called you to grace , that 's singular ; and bid you wa●k in ways that are singular , and diverse from the ways of all others . Yea , if to depart from iniquity will make you ridiculous , if to be holy in all manner of conversation will make you ridiculous , then be contented to be counted so . As for the Godly-wise you speak of , let them manifest themselves to be such by departing from iniquity . I am sure that their being tainted with sins of the day , will not prove them godly-wise . Behold , I have taught you , said Moses , Statutes and Judgments , even as the Lord my God commanded me ; that ye should do so in the Land whither ye go to possess it . Keep therefore , and do them , for this is your wisdom , and your understanding in the sight of the Nations , which shall hear of all these Statutes , and say , surely this great Nation is a wise and understanding people . Here then is wisdom , and this is that that manifesteth a people to be understanding , and godly-wise , even the keeping of the commandments of God. And why , follow the apish fashions of the world ; hath the God o● wisdom set them on foot among us ? or is it because the Devil and wicked men ( the inventors of these vain toyes ) have out-witted the law of God ? What Nation is there so great , who hath God so nigh unto them as his people have , and as he is in all things that we call upon him for ? and what Nation is there so great , that hath Statutes and Judgments so righteous , as all this law , said Moses , which I set before you this day . This then is that which declareth us to be godly-wise , when we keep our soul diligently to the holy words of God : and sit not only our tongues and lips , but also our lives thereto . Fourthly , But again , let them that name the name of Christ depart from the iniquity , that is , as I may call it , from family-iniquity . There is an house-iniquity ; an iniquity that loves not to walk abroad , but to harbor within doors . This the holy man David was aware of , therefore he said that he would behave himself wisely , in a perfect way ; yea , saith he , I will walk within my house , with a perfect heart . Now this house-iniquity standeth in these things . 1. In Dom●stick broyls and quarrels . 2. In Domestick Chambrings , and wantonness . 3. In Domestick misorders of Children and Servants . First , For house broyles and quarrels , it is an iniquity to be departed from , whether it be betwixt Husband and Wife , or otherwise . This , as I said , is an iniquity that loves not to walk abroad , but yet it is an horrible plague within doors . And many that shew like Saints abroad , yet act the part of Devils when they are at home , by giving way to this house iniquity ; by cherishing of this house-iniquity . This iniquity meeteth the man and his wife at the very threshold of the door , and will not suffer them to enter , no not with one foot into the house in peace , but how far this is from walking together as heirs of the grace of life , is easie to be determined . Men should carry it in love to their wives , as Christ doth to his Church ; and wives should carry it to their husbands , as the Church ought to carry it to her Saviour : and untill each relation be managed with respect to these things : this house-iniquity will be cherished there . O! God sees within doors as well as without , and will judge too for the iniquity of the house as well as for that more open . 2 dly , As house-iniquity standeth in domestick broyls , and Contentions : So it also standeth in Chambrings and wantonness . Wherefore the Apostle puteth them both together , saying , not in chambring and wanness , not in strife and envy . This chambring and wantonness is of a more genneral extent , being entertained by all , insomuch that sometimes from the head to the foot all are horribly guilty . But , it is a shame to speak of those things that are done of some in secret : For through the lusts of their own hearts , they dishonour their own bodies between themselves , working that which is unseemly , to their ignominy and contempt ; if not with their fellows , yet with God , who sees them ; for the darkness hideth not from him . It was for this kind of iniquity with other , that God told Ely that he would judge his house for ever : also the words that follow are to be trembled at , that say , The iniquity of Eli's house shall not be purged with sacrifice nor offering for ever . Such an evil thing is house-iniquity in the eyes of the God that is above . Thirdly , As domestick iniquity standeth in these , so also in the disorders of children and servants . Childrens unlawful carriages to their Parents , is a great house - iniquity , yea , and a common one too . Disobedience to Parents is one of the sins of the last days . O! 'T is horrible to behold how irreverently , how irrespectively , how sawcily and malapertly , children , yea , professing children , at this day , carry it to their Parents ; Snapping , and checking , curbing and rebuking of them , as if they had never received their beings by them , or had never been beholding to them for bringing of them up : yea as if the relation was lost , or as if they had received a dispensation from God to dishonour , and disobey Parents . I will add that this sin reigns in little and great , for not only the small and young , but men are disobedient to their Parents ; and indeed , this is the sin with a shame , that men shall be disobedient to Parents ; the sin of the last times , that men shall be disobedient to Parents , and without natural affection . Where now adays shall we see children that are come to men and womens estate , carry it as by the word they are bound . to their aged and worn-out P●rents ? I say , where is the honour they should put upon them ? who speaks to their aged Parents with that due regard to that relalation , to their age , to their worn-out condition , as becomes them ? Is it not common now adays for Parents to be brought into bondage , and servitude by their children ? For Parents to be under , and children above ; for Parents to be debased , and children to Lord it over them . Nor doth this sin go alone in the families , where it is : no , those men are lovers of their own selves , Covetous Boasters , proud , Blaspheemers , that are disobedient to their Parents . This is that the Prophet means , when he saith , the child shall behave himself proudly aginst the antient ; and the base against the honourable . This is a common sin , and a crying sin , and to their shame be it spoken that are guilty ; a sin that makes men vile to an high degree , and yet it is the sin of professors . But behold how the Apostle brands them : he saith , such have but a form of godliness , and deny the power thereof , and bids the godly shut them out of their fellowship . This sin also is , I fear , grown to such a hight in some , as to make them weary of their Parents , and of doing their duty to them . Yea , I wish that some are not murtherers of Fathers and Mothers , by their thoughts , while they secretly long after , and desire their death ; that the inheritance may be theirs , and that they may be delivered from obedience to their Parents . This is a sin in the house , in the family , a sin that is kept in hugger mugger , close ; but God sees it , and hath declared his dislike against it , by an implicit threatning , to cut them off that are guilty of it . Let them then that name the name of Christ , depart from this iniquity . Disorders of Servants , is also an house-iniquity , and to be departed from by the godly . He that worketh deceit shall not dwell within my house , said David ; and he that telleth lies , shall not tarry in my sight . One of the rarities in Solomons house , and which the Queen of Sheba was so taken with , was the goodly order of his Servants . Some of the disorders of Servants are to be imputed to the Governors of families , and some to the Servants themselves . Those that are to be i●puted to the Governors of Families are such as these . 1. When the Servant learns his vileness of his Master , or of her Mistress . 2. When Servants are countenanced by the Master against the Mistress ; or by the Mistress against the Master : or when in opposition to either , they shall be made equals in things . 3. When the extravagancies of Servants are not discountenanced , and rebuked by their superiors , and the contrary taught them by word and life . Those to be imputed to the Servants themselves are . 1. Their want of reverence to their superiors . 2. Their backbiting and slandring of them . 3. Their unfaithfulness , in serving of them . 4. Their murmuring at their lawful commands , &c. From all these Domestick iniquities let every one depart that religiously nameth the name of Christ. And before I leave this head , let me , to inforce my exhortation , urge upon you a few considerations to work with you , yet further to depart from these house-iniquities . First , A mans house , and his carriage there doth more be speak the nature and temper of his mind , than all publick profession . If I were to judge of a man for my life , I would not judge of him by his open profession , but by his Domestick behaviours . Open professio● is like a mans best Cloak , the which is worn by him , when he walketh abroad , and with many is made but little use of at home . But now what a man is at home , that he is indeed . There is abroad , my House , my Closet , my heart ; and my House my Closet shew most what I am : though not to the world , yet to my family , and to Angels . And a good report from those most near , and most capable of advantage to judge , is like to be truer than to have it only from that which is gotten by my observers abroad . The outside of the Platter , and Cup may look well , when within they may be full of excess : The outward shew and profession may be tolerable : When , within doors may be bad enough . I and my house will s●rve the Lord , is the character of a godly man. Secondly , As the best judgment is made upon a man from his house : so that man is like to have the approbation of God for good , that is faithful in all his house . I know Abraham , says God , that he will command his children and his houshold after him , and they shall keep the way of the Lord. To make religion , and the power of godliness the chief of my designs at home , among those , among whom God by a special hand has placed me , is that which is pleasing to God , and that obtaineth a good report of him . But to pass these , and to come to other things . 1. A Master of a family , and Mistress of the same , are those that are intrusted of God , with those under their tuition and care to be brought up for him ; be they children or servants . This is plain from the Text last mentioned : wherefore here is a charge committed to thee of God : look to it , and consider with thy self , whether thou hast done such duty and service for God in this matter , as , setting common frailties aside , thou canst with good Conscience lift up thy face unto God : The which to be sure , thou canst by no means do , if iniquity , to the utmost , be not banished out of thy house . 2. And will it not be a sad complaint that thy servant shall take up against thee , before the Judge at the last day , that he learnt the way to destruction in thy house , who art a professor . Servants though themselves be carnal , expect when they come into the house of professors , that there they shall see religion in its spangling colors ; but behold , when he enters thy door , he finds sin and wickedness there . There is pride instead of humility , and heighth and raillery instead of meekness and holiness of mind . He looked for an house full of Vertue , and behold , nothing but Spiders-webbs . Fair and plausible abroad , but like the Sow in the Mire at home . Bless me , saith such a servant , are these the religious people ! Are these the servants of God , where iniquity is made so much of , and is so high●y entertained ! And now is his ●eart filled with prejudice against all religion , or else he turns ●ypocrite like his master and his mistress , wearing , as they , a cloak of religion to cover all , abroad , while all naked and shameful at home . But perhaps thy heart is so h●●d , and thy mind so united to the pleasing of thy vile affections , that thou wilt say , what care I for my servant . I took him to do my work , not to train him up in religion . Well , suppose the soul of thy servant be thus little worth in thine eyes : Yet what wilt thou say for thy children , who behold all thy ways , and are as capable of drinking up the poyson of thy footsteps , as the Swine is of drinking up swill : I say , what wilt thou do for them ? Children will learn to be nought of Parents , of professing Parents soonest of all : They will be tempted to think all that they do is right . I say , what wilt thou say to this ? Or art thou like the Ostrich , whom God hath deprived of wisdom and has hardned her heart against her Young ? will it please thee when thou shalt see that thou hast brought forth Children to the murderer ? or when thou shalt hear them cry , I learnt to go on in the paths of sin by the carriages of professing Parents . If it was counted , of old , a sad thing for a man to bring forth children to the Sword , as Ephraim did : What will it be for a man to bring up children for Hell , and damnation ? But , Fifthly Let those that name the name of Christ , depart from the iniquity of their Closet . This may be called part of the iniquity of the house : But because it is not publick , but as a retired part , therefore I put it here by it self . There are are many Closet sins that professors may be guilty of , and from which they have need to depart : as , First , There is the pride of a library , that is , the study or Closet , and I doubt this sin and iniquity to this day is with many great professors : and in my judgment it is thus manifested . 1. When men secretly please themselves to think 't is known what a stock of Books they have ; or when they take more pleasure in the number of , than the matter contained in their books . 2. When they buy books rather to make up a number , than to learn to be good and godly men thereby . 3. When , though they own their books to be good and godly , yet they will not conform thereto . This is an iniquity now on foot in this Land , and ought to be departed from . 'T is better to have no books , and depart from iniquity , than to have a thousand , and not to be bettered in my soul thereby . Secondly , There is an iniquity that attends the Closet , which I may call by the name of vacancy . When men have a Closet to talk of , not to pray in ; a Closet to look upon , not to bow before God in ; a Closet to lay up Gold in , but not to mourn in for the sins of my life . A Closet , that could it speak , would say , my owner is seldom here upon his knees before the God of Heaven : seldom here humbling himself , for the iniquity of his heart , or or to thank God for the mercies of his life . Thirdly , Then also a man is guilty of Closet-iniquity , when though he doth not utterly live in the neglect of duty , he formally , carnally , and without reverence and godly fear performs it . Also when he asketh God for that which he cannot abide should be given him , or when he prayeth for that in his Closet , that he cannot abide in his house , nor his life . Fourthly , Then also a man is guilty of Closet-iniquity , when he desireth that the sound of the devotion he doth there , may be heard by them without in the house ; the street , or of those that dwell by . For a Closet is only for the man , and God , to do things in secretly . These things let the professor beware of , lest he add to his iniquity , sin ; untill he , and it comes to be loathsom . The Closet is by God appointed for men to wait upon him in , and to do it without hypocrisie . To wait there for his mind , and his will , and also for grace to perform it . And how can a man that went last time out of his Closet to be nought , have the face to come thither again ? If I regard iniquity in my heart , the Lord will not hear my prayer ; and if so , then he will not meet me in my Closet ; and if so , then I shall quickly be weary thereof , being left to my self , and the vanity of my mind . It is a great thing to be a Closet-Christian , and to hold it : he must be a Close-Christian , that will be a Closet-Christian . When I say , a Close-Christian , I mean one that is so in the hidden part , and that also walks with God. Many there be that profess Christ , who doe oftener ( in London ) frequent the Coffee-house than their Closet ; and that sooner in a morning run to make bargains , than to pray unto God , and begin the day with him . But for thee , who professest the name of Christ , do thou depart from all these things ; do thou make conscience of reading , and practising , do thou follow after righteousness ; do thou make conscience of beginning the day with God : for he that begins it not with him , will hardly end it with him . He that runs from God in the morning , will hardly find him at the close of the day : Nor will he that begin● with the world and the vanities thereof , in the first place , be very capable of walking with God all the day after . 'T is he that finds God in his Closet , that will carry the savour of him into his house , his shop , and his more open conversation : when Moses had been with God in the Mount , his face shone ; he brought of that glory into the Camp. Sixthly , I add again , let those that name the name of Christ , depart from the iniquity that cleav●th to opinions . This is a sad age ●or that ; let opinions , in them●elves , be never so good , never ●o necessary , never so innocent , ●et there are spirits in the world ●hat will entail iniquity to them , ●nd will make the vanity so inseparable with the opinion , that 't is almost impossible with some to take in the opinion and leave out the iniquity , that by craft and subtilty of Satan , is joyned thereto . Nor is this a thing new , and of yesterday . It has been thus almost in all ages of the Church of God , and that not only in things small , and indifferent , but in things fundamental , and most substantial . I need instance in none other for proof hereof , but the doctrine of faith , and holiness . If faith be preached as that which is absolutely necessary to Justification ; then faith-fantastical , and loosness and remisness in life ( with some ) are joyned therewith . If holiness of life be preached , as necessary to salvation , then faith is undervalued , and set below its place ; and works as to justification with God set up and made co-partners with Christ● merits in the remission of sins . Thu● iniquity joyneth it self with the great and most substantials of th● Gospel , and 't is hard to receive an● good opinion , what ever , but iniquity will joyn it self thereto Wicked spirits do not only tempt men to transgress the moral law , but do present themselves in heavenly things , working there , and labouring in them , to wrest the judgment , and turn the understanding and conscience awry in those high and most important things . Wherefore , I say , we must be the more watchful , and careful lest we be abused in our notions and best principles , by the iniquities that joyn themselves thereto . 'T is strange to see at this day , how , notwithstanding all the threatnings of God , men are wedded to their own opinions , beyond what the law of grace and love will admit . Here 's a Presbyter , here 's an Independent , an Anabaptist , so joyned each man to his own opinion , that they cannot have that communion one with another , as by the testament of the Lord Jesus , they are commanded and injoyned . What is the cause ? Is the Truth ? No! God is ●he author of no confusion in the Church of God. It is then because every man makes too much of his own opinion , abounds too much in his own sence , and takes not care to separate his opinion from the iniquity that cleaveth thereto . That this confusion is in the Church of Christ , I am of Paul , I of Apollo , I of Cephas , & I of Christ , is too manifest . But what unbecoming language is this for the Children of the same Father , members of the same body , and heirs of the same glory to be accustomed to ? whether it is Pride , or Hypocrisie , or Ignorance , or Self , or the Devil , or the Jesuite , or all these joyntly working with the Church , that makes and maintains these names of distinction . This distance , and want of love , this contempt of one another , these base and undervaluing thoughts of brethren , will be better seen , to the shame and confusion of some , in the Judgment . In the mean time , I advise thee with whom I am at this time concerned , to take heed of this mixture , this sinful mixture of trut● and iniquity together . And to help thee in this thing : keep thine eye much upon thine own base self , labour also to be sensible of the imperf●ctions that cleave to thy best performances , be clothed with humility , and prefer thy brother before thy self : and know that Christianity lieth not in small matters , neither before God , nor understanding men . And it would be well if those that so stickle by their private and unscriptural notions ( which only is iniquity cleaving to truth ) : I say it would be well if such were more sound in faith , and morals , and i● by their lives they gave better conviction to the world , that the truth and grace of Christ is in them . Sometimes , so much iniquity is mixed with good opinions that it prevails , not only to hurt men in this world , but to drown them in misery everlasting . 'T was good that the J●ws did own and allow the ceremonies of the law , but since the iniquity that joyned it self thereto , did prevail with them to make those ceremonies copartners with Christ in those matters that pertained to Christ alone : therefore they perished in them . The Galatians also with many of the Corinthians had like to have been overthrown by these things . Take heed therefore of that iniquity that seeketh to steal , with the truth , into thy heart , thy judgment and understanding . Nor doth one iniquity come without another , they are linked together , and come by companies , and therefore usually they that are superstitious in one thing , are corrupted in several other . The more a man stands upon his points to justifie himself , and to condemn his holy brethren : the more danger he is in of being overcome of divers evils . And it is the wisdom of God to let it be so , that flesh might not glory in his presence . His soul , that is lifted up ; to wit , with his good doings , with his order , and methods in religion , his soul is not upright in him . I have often said in my heart , what is the reason that some of the brethren should be so shy of holding communion , with those every whit as good , if not better , than themselves ? Is it b●cause they think themselves u●worthy of their holy fellowship ? No verily : it is because they exalt themselves , they are leavened with some iniquity that hath mixed it self with some good opinions that they hold , and therefore it is that they say to others , stand by thy self , come not near me , for I am holier than thou : But what is the sentence of God concerning those ? Why , these are a smoke in my nose , a fire that burneth all the day . Wherefore , as I said before , so I say now again , take heed of the iniquity that cleaveth to good opinions . The which thou wilt in no wise be able to shun , unless thou beest clothed with humility . But , Seventhly , Let them that name the name of Christ , depart from Hypocrisies . This exhortation is as the first , general ; for hypocrisies are of that nature , that they spread themselves ( as the leprosie of the body ) all over ; not the faculties of the soul only , but all the duties of a man. So that here is a great iniquity to be parted from , an over-spreading iniquity . This sin will get into all thy profession , into every whit of it , and will make the whole of it a loathsome stink in the nostrils of God. Hypocrisie will be in the Pulpit , in Conference , in Closets , in Communion of Saints , in Faith , in Love , in Repentance , in Zeal , in Humility , in Alms , in the Prison , and in all duties . So that here is , for the keeping of thy soul upright and sincere , more than ordinary diligence to be used . Hypocrisie is one of the most abominable of iniquities . It is a sin that dares it with God. It is a sin that saith , God is ignorant , or that he delighteth in iniquity . It is a sin that flattereth , that dissembleth , that offereth to hold God , as it were , fair in hand about that which is neither purposed nor intended . It is also a sin that puts a man upon studying and contriving to beguile , and deceive his Neighbour , as to the bent and intent of the heart , and also as to the cause and end of actions . It is a sin that perswadeth a man to make a shew of Civility , Morality , or Christian religion as a cloak , a pretence , a guise to deceive withal . It will make a man preach for a place , and praise , rather than to glorifie God and save souls ; It will put a man upon talking that he may be commended ; It will make a man , when he is at prayer in his Closet , strive to be heard without doors ; It will make a man ask for that he desireth not , and shew zeal in duties , when his heart is as cold , as senseless , and as much without savour , as a clod : It will make a man pray to be seen and heard of men , rather than to be heard of God. It will make a man strive to weep , when he repenteth not , and to pretend much friendship , when he doth not love . It will make a man pretend to experience , and sanctification , when he has none ; and to faith and sincerity , when he knows not what they are . There is opposed to this sin , simplicity , innocency , and godly sincerity , without which three graces , thou wilt be an Hypocrite , let thy notions , thy knowledge , thy profession , and commendations from others be what they will. Helps against this sin there are many , some of which I shall now present thee with . 1. Believe that Gods eye is always upon thy heart to observe all the ways , all the turnings , and windings of it . 2. Believe that he observeth all thy ways , and marks thy actions . The ways of man are before the eyes of the Lord , and he pondereth all his goings . 3. Believe that there is a day of judgment a coming , and that then all things shall be revealed and discovered as they are . For there is nothing covered that shall not be revealed , nor hid , that shall not be known . Therefore whatsoever ye have spoken in darkness , shall be heard in light , and that which ye have spoken in the ear in Closets , shall be proclaimed upon the house tops . 4. Believe that an Hypocrite , with the cunning and shrouds for his hypocrisie , can go unseen no farther than the grave , nor can he longer flatter himself with thoughts of life . For the triumphing of the wicked is short , the joy of the Hypocrite but for a moment . Though his exellency reach up to the heavens , and his head reacheth unto the clouds : yet he shall perish for ever like his own dung , they which have seen him , shall say where is he ? He shall fly away as a dream and not be found ; yea , he shall be chased away as a vision of the night . 5. Believe that God will not spare an Hypocrite , in the judgment ; no nor punish him neither with ordinary damnation : but as they have here sinned in a way by themselves , so there they shall receive greater damnation . Of all sins , the sin of Hypocrisie bespeaks a man most in love with some lust , because he dissembleth both with God and man to keep it . For a conclusion upon this seven-fold answer to the question above propounded ; let me advise those that are tender of the name of Christ , to have regard to these things . First , Be well acquainted with the word , and with the general rules of holiness ; to wit , with the moral law , the want of this is a cause of much unholiness of conversation . These licentious and evil times , wherein we live , are full of iniquity , nor can we ( though we never so much love God ) do our duty as we are injoyned , if we do not know it . The law is cast behind the back of many , when it should be carried in the hand , and heart , that we might do it to the end , the Gospel , which we profess , might be glorified in the world . Let then the law be with thee to love it , and do it in the spirit of the Gospel , that thou be not unfruitful in thy life . Let the law , I say , be with thee , not as it comes from Moses , but from Christ ; for though thou art set free from the law , as a Covenant for life , yet thou still art under the law to Christ , and it is to be received by thee , as out of his hand , to be a rule for thy conversation in the world . What then thou art about to do , do it or leave it undone as thou shalt find it approved , or forbidden by the law . And when ought shall come into thy mind to be done , and thou art at a stand , and at a loss about the lawfulness , or unlawfulness thereof , then betake thy self to the law of thy God , which is in thy hand , and ask if this thing be good , or to be avoided . If this were practised by professors , there would not be so much iniquity found in their Beds , their Houses , their Shops , and their conversations as there is . Secondly , As thou must be careful to find out the lawfulness or unlawfulness of a thing before thou puttest forth thy hand thereto : so thou must also consider again , whether that which is lawful is expedient . A thing may be lawful in it self , and may yet be unlawful to thee , to wit ; if there be an inconveniency , or an inexpediency attending the doing of it . All things are lawful for me , says the Apostle , but all things are not expedient : all things are lawful for me , but all things edifie not . This then thou must consider , and this also thou must practise . But this is a hard lesson , and impossible to be done except thou art addicted to self-denial . For this Text , and so the practice of what is contained therein , has respect chiefly to another , to wit , to thy neighbour , and his advantage and edification ; and it supposeth , yea , injoyneth thee , if thou wilt depart from iniquity , to forbear also some things that are lawful , and consequently profitable to thee , for the sake of , and of love to thy neighbour . But how little of this is found among men ? Where is the man that will forbear some lawful things , for fear of hurting the weak thereby . Alas ! how many are there that this day profess , that will not forbear palpable wickedness : No , though the salvation of their own souls are endangered thereby ; and how then should these forbear things that are lawful , even of godly tenderness to the weakness of their neighbour ? Thus much have I thought good to speak , in answer to this question , what iniquity should we depart from , that religiously name the name of Christ : and now we will make some use of what hath been spoken . And the first shall be an use of examination . Art thou a professor ? Dost thou religiously name the name of Christ ? If so , I ask , dost thou according to the exhortation here , Depart from iniquity . I say , examine thy self about this matter , and be thou faithful in this work : for the deceit in this will fall upon thine one pate . Deceive thy self thou maiest , but beguile God thou shalt not . Be not deceived , God is not mocked , for what a man soweth , that shall he reap ▪ Wherefore let no man deceive himself , either in professing , while he lives viciously ; or in examining whether his profession of this name , and his life and conversation do answer one another . What departing from iniquity is , I have already shewed , in the former part of this book : Wherefore I shall not here handle that point farther , only press upon thee , the necessity of this exhortation , and the danger of the not doing of it faithfully . The necessity of it is urged , 1. From the deceitfulness of mans heart , which will flatter him with promises of peace and life , both now and hereafter , though he live in iniquity , while he professeth the name of Christ. For there are that say in their hearts , or that have their hearts say unto them , I shall have peace , though I walk in the imagination of my heart , to add drunkenness to thirst . And what will become of them that so do , you may see by that which followeth in the Text. The heart therefore is not to be trusted , for it will promise a man peace in the way of death and damnation . I doubt not but many are under this fearful judgment to this day . What means else their quietness of mind , their peace and boasts of Heaven , and glory , though every step they take , as to life and conversation , is an apparent step to Hell and Damnation ; these sayings , The heart is deceitful : and , he that trusts his heart is a fool ; were not written without a cause . Let as many therefore as would examine themselves about this matter have a jealous eye over their own heart , and take heed of being beguiled thereby : let them mix hearty prayer with this matter , unto God , that he will help them to be faithful to themselves , in this so great a matter , yea , let them compare their lives with the holy Commandment , and judge by that rather than by the fleshly fondness , that men naturally are apt to have for , and of their own actions . For by the Verdict of the word , thou must stand and fall , both now , at Death , and in the day of Judgment . Take heed therefore of thy Heart , thy carnal heart , when thou goest into thy Life , to make a search for iniquity . Take the word with thee , and by the word do thou examin thy self . 2. It is urged from the cunning of Satan . Wouldest thou examin thy self faithfully as to this thing , then take heed of the flatteries of the Devil : Can he help it , thou shalt never find out the iniquity of thy heels . He will labour to blind thy mind , to harden thy heart , to put such vertuous names upon thy foulest vices , that thou shalt never , unless thou stoppest thine ear to him , after a godly sort , truly examin and try thy ways , according as thou art commanded . Wherefore take heed of him , for he will be ready at thy side when thou goest about this work . Now for thy help in this matter , set God , the Holy God , the All-seeing God , the sin-revenging God , before thine eyes ; for our God is a consuming fire . And believe that he hath pitcht his eyes upon thy heart , also that he pondereth all thy goings , and that thy judgment , as to thy faithfulness , or unfaithfulness , in this work , must proceed out of the mouth of God. This will be thy help in this thing , that is , if thou usest it faithfully ; also this will be thy hindrance , if thou shalt neglect it , and suffer thy self to be abused by the Devil . 3. It is urged from the dangerousness of the latter days . Wouldest thou examin thy self , then make not the lives of others any rule to thee in this matter . 'T is prophesied long ago , by Christ and by Paul , concerning the latter times , that iniquity shall abound , and be very high among professors . Therefore it will be a rare thing to find an exemplary life among professors . Wherefore cease from man , and learn of the word , try thy self by the word , receive conviction from the word ; and to take off thy self from taking of incouragemnt from others , set the judgment before thine eyes , and that account that God will demand of thee then ; and know that it will be but a poor excuse of thee to say , Lord such an one doth so , did so , would do so : and they professed , &c. Whether thou wilt hear me , or not , I know not , yet this I know , If thou be wise , thou shalt be wise for thy self : but if thou scornest , thou alone shalt bear it . Let me then , to press this use farther upon thee , shew thee in a few particulars , the danger of not doing of it , that is of not departing from iniquity , since thou professest . First , The iniquity that cleaveth to men that profess , if they cast it not away , but countenance it , will all prove Nettles and Bryers to them : And I will assure thee , yea , thou knowest , that Nettles and Thorns will sting and scratch but ill-favouredly . I went , saith Solomon , by the field of the slothful , and by the vineyard of the man void of understanding . And lo , it was all grown over with Thorns , and Nettles had covered the face thereof , and the stone wall thereof was broken down . Suppose a man were , after work all day , to be turned into a bed of Nettles at night : or after a man had been about such a business , should be rewarded with chastisements of Bryers and Thorns : this would for work be but little help , relief , or comfort to him ; why this is the reward of a wicked man , of a wicked professor , from God ; Nettles and Thorns are to cover over the face of his Vineyard , his Field , his Profession , and that at the last of all ; for this covering over the face of his Vineyard , with Nettles and Thorns , is to shew what fruit the slovenly , slothful , careless , professor will reap out of his profession , when reaping time shall come . Nor can he whose Vineyard , whose profession is covered over with these Nettles and Thorns of iniquity , escape being afflicted with them in his conscience : For look as they cover the face of his Vineyard through his sloth now , so will they cover the face of his conscience , in the day of judgment . For profession and conscience cannot be separated long : If a man then shall make profession without conscience of Gods honour in his conversation , his profession and conscience will meet in the day of his visitation . Nor will he , whose condition this shall be , be able to ward off the guilt , and sting of a slothful and bad conversation , from covering the face of his conscience , by retaining in his profession the name of Jesus Christ : For naming , and professing of the name of Christ , will , instead of salving such a conscience , put venom , sting , and keenness into those Nettles , and Thorns , that then shall be spread over the face of such consciences . This will be worse than was that cold wet cloth that Hazael took and spread over the face of Benhadad , that he died . This will sting worse , tear worse , torment worse , kill worse . Therefore look to it . 2. Nor may men shift this danger by their own neglect of inquiring into the truth of their separation from iniquity , for , that God himself will search them . I search the reins and the heart , saith he , to give unto every one of you according to his ways . There are many that wear the name of Christ for a Cloak , and so make their advantages by their iniquity ; but Christ at death and judgment , will rent this Cloak from off such shoulders , then shall they walk naked , yea , the shame of their nakedness shall then appear . Now since no man can escape the search of God , and so , not his judgment : it will be thy wisdom to search thine own ways , and to prevent judgement by judging of thy self . 3. Christ will deny those to be his that do not depart from iniquity , though they shall name his name among the rest of his people . Depart from me , saith he , all you that departed not from iniquity . Yea , they that shall n●me his name religiously , and not depart from iniquity , are denyed by him all along . 1. He alloweth them not now to call him Lord. And why call ye me Lord , Lord , saith he , and do not the things which I say ? He cannot abide to be reputed the Lord of those that presume to profess his name , and do not depart from iniquity . The reason is , for that such do but profane his name , and stave others off from falling in love with him and his ways . Hence he says again , Behold I have sworn by my great name , saith the Lord , that my name shall no more be named in the mouth of any man of Judah . 2. He regardeth not their prayers . If I regard iniquity in my heart , the Lord will not hear my prayer . And if so , then what ever thou hast at the hand of God , thou hast it , not in mercy , but in judgment , and to work out farther thine everlasting misery . 3. He will not regard their soul , but at the last day will cast it from him , as a thing abhorred by him . As is evidently seen by that thirteenth of Luke , but now noted in the margent . Wherefore from these few hints , thou , whoever thou art , maiest well perceive what an horrible thing it is to make a profession of the name of Christ , and not to depart from iniquity . Therefore let me exhort thee again to examin thy self , if thou hast , and dost , ( since thou professest that name ) depart from iniquity . And here I would distinguish , for there is two parts in iniquity , to wit , the guilt , and filth . As for the guilt , that is contracted by inquity , I perswade my self , no man who knows it , needs to be bid to desire to depart from that ; nay , I do believe that the worst Devil in Hell would depart from his guilt , if he could , and might : but this is it , to wit , to depart from the sweet , the pleasure , and profi● of iniquity . There are that call evil good , iniquity good , and that of professors too : this is that to be departed from , and these are they that are exhorted to forsake it upon the pains and penalties before threatened . Therefore , as I said , let such look to it , that they examin themselves if they depart from iniquity . And come , now thou art going about this work , let me help thee in this matter . 1. Ask thy heart , what evil dost thou see in sin ? 2. How sick art thou of sin ? 3. What means dost thou use to mortifie thy sins ? 4. How much hast thou been grieved to see others break Gods Law , and to find temptations in thy self to do it . For the First , 1. There is a soul-polluting evil in iniquity , 2. There is a God provoking evil in iniquity . 3. There is a soul-damning evil in iniquity . And untill thou comest experimentally to know these things , thou wilt have neither list , nor will , to depart from iniquity . For the Second . I mean not sick with guilt , for , so the damned in hell are sick , but I mean sick of the filth , and polluting nature of it . Thus was Moses sick of sin , thus Jabez was sick of sin , and thus was Paul sick of sin . For the Third . You know that those that are sensible of a sickness , will look out after the means to be recovered ; there is a means also for this disease , and dost thou know what that means is , and hast thou indeed a desire to it ? Yea , couldest thou be willing even now to partake of the means that would help thee to ●hat means , that can cure thee of this disease ? There are no means can cure a man that is sick of sin , but glory ; and the means to come by that is Christ , and to go out of this world by the faith of him . There is no grace can cure this disease ; yea , grace doth rather encrease it : For the more grace any man has , the more is he sick of sin ; the greater an offence is iniquity to him . So then , there is nothing can cure this disease but glory : but immortal glory . And dost thou desire this Medicine . And doth God testifie that thy desire is true , not feigned . I know that there are many things that do make some even wish to die : but the question is not whether thou dost wish to die : for death can cure many diseases : but is this that that moveth thee to desire to depart ; to wit , that thou mightest be rid , quite rid , and stript of a body of death , because nothing on this side the grave can rid thee and strip thee off it . And is hope , that this day is approaching , a reviving cordial to thee ? And doth the hope of this strike arrows into the heart of thy lusts , and draw off thy mind , and affections , yet farther , from iniquity . To the Fourth . How much hast thou be●n grieved to see others break Gods Law , and to find temptations in thy self to do it ? I beheld the transgressors and was grieved , said David , because men kept not thy word . The same also had Paul , be●ause of that body of sin and death which was in him . Professor , I beseech thee be thou serious about this thing , because it will be found , wh●n Go● comes to judge , that those that profess Christ , and yet abide with their iniquity , are but wooden , earthy professors , and none of the silver or golden ones : and to consequently such as shall be Vessels , not to honour , but to dishonour ; not to glory , but to shame . Secondly , My next shall be a use of terror . Has God commanded by the mouth of his holy Apostles and Prophets , that those that name the name of Christ , should depart from iniquity : Then what will become of those that rebel against his word . Where the word of a King is ▪ t●ere is power ; and if the wrath of a King be as the roaring of a Lyon , what is , and what will be the wrath of God , when with violence it falls upon the head of the wicked ? Sirs , I beseech you consider this , namely , that the man that professeth the name of Christ , and yet liveth a wicked life , is the greatest enemy that God has in the world , and consequently , one that God , in a way most eminent , will set his face against . Hence he threatneth such so hotly , saying , And the destruction of the transgressors , and of the sinners shall be together ; and that they that forsake the Lord shall be consumed . But what sinners are these ? why , the sinners in Zion , the hypocrites in the Church . So again , The Lord shall purge out from among you the Rebels , and them that transgress against him . All the sinners of my people shall die with the sword , which say , the evil shall not overtake nor prevent us . For though such do think that by professing of the name of Christ , they shall prevent their going down to hell , yet they shall go down thither , with those that have lived openly wicked and profane : Egypt , and Judah , the circumcised with them that are not ; for it is not a profession of faith that can save them . Whom dost thou pass in beauty , saith God ? wherein art thou bettered by the profession , than the wicked ? go down , and be thou laid wi●h the uncircumcised . This in general : But more particularly , the wrath of God manifesteth it self against such kind of professors . In that the Gospel , and means of salvation shall not be effectual for their salvation , but that it shall work rather quite contrary effects . It shall bring forth , as I said , quite contrary effects . As , 1. The preaching of the word shall be to such , the savour of death unto death , and that 's a fearful thing . 2. Yea Christ Jesus himself shall be so far off from being a Savour unto them , that he shall be a snare , a trap and a gin to catch them by the heel withal ; That they may go and fall backward , and be broken , and snared , and taken . 3. The Lord also will chose out such delusions for such , as will best suite with the workings of their flesh , as will effectually bring them down , with the Bullocks and with the Bulls to the slaughter : yea , he will lead such forth with the workers of iniquity . 4. Such , above all , lie open to the sin against the Holy Ghost , that unpardonable sin , that must never be forgiven . For alas , it is not the poor ignorant world , but the enlightened professor that committeth the sin that shall never be forgiven . I say , 't is one inlightened , one that has tasted the good word of God , and something of the powers of the world to come ; 't is one that was counted a brother , that was with us in our profession : 't is such an one that is in danger of committing of that most black and bloody sin . But yet all and every one of those that are such , are not in danger of this ; but those among these that take pleasure in unrig●●eousness , and that rather than the● will lose that pleasure , will commit it presumptously . Presumptuously , that is , against light , against convictions , against warnings , against mercies . Or thus , a presumptuous sin is such an one as is committe● in the face of the command , in a desperate venturing to run the hazzard , or in a presuming upon the mercy of God , through Christ to be saved notwithstanding : This is a leading sin to that which is unpardonable , and will be found with su●h professors that do hanker after iniquity . I say , it is designed by the Devil , and suff●red by the just judgment of God , to catch and overthrow the loose & carnal Gospelers . And hence it is that David cries unto God , that he would hold him back from these sort of sins . Cleanse thou me from my s●cret faults , says he . And then adds , keep back thy servant also from presumptuous sins , let them not have dominion over me ; then shall I be upright , and I shall be innocent from the great transgression . If there were any dread of God , or of his word , in the hearts of the men of this generation , the consideration of this one Text is enough to shake them in pieces : I speak of those that name the name of Christ , but do not depart from iniquity . But the word of God must be fulfilled ; In the last days , iniquity must abound ; wherefore these days will be perilous and dangerous to professors . In the last days perilous times shall come , for men shall be lovers of their own selves , covetous , boasters , proud , blaspheemers , disobedient to parents , unthankful , unholy . I do the oftner harp upon this Text at this time , because it is a prediction of what shall be in the latter days , to wit , what a Sea and Deluge of iniquity , shall in the latter days over-spread and drown those that then shall have a form of godliness , and of Religion . So that this day is more dangerous than were the days that have been before us . Now iniquity , even immorality , shall with professors be in fashion , be pleaded for , be loved and more esteemed , than holiness it self . Now godliness , and self-denyal shall be little set by ; even those very men that have a form of godliness , hate the life , and power thereof ; yea , they shall despise them that are good . Now therefore Ministers must not think that what they say of the Doctrine of self denial among professors , will be much , if at all regarded . I say , regarded , so as to be loved and put in practice by them that name the name of Christ. For the strong hold that iniquity shall have of their affections , will cause that but little , effectualness to this end will be found to attend the preaching of the word unto them . But what will these kind of men do , when God that is just , God that is holy , and God that is strong to execute his word , shall call them to an account for these things ? Now some may say , But what shall we do to depart from iniq●ity ? I answer , 1. Labour to see the odio●sness and unprofitableness thereof ; which thou maiest do by the true knowledge of the excellent nature of the holiness of God : For until thou seest a beauty in holiness , thou canst not see odiousness in sin and iniquity . Danger thou maiest see in sin before , but odiousness thou canst not . 2. Be much in the consideration of the Power , Justice , and Faithfulness of God to revenge himself on the workers of iniquity . 3. Be much in the consideration of the greatness and worth of thy soul. 4. Be often asking of thy self , what true profit did I ever get by the commission of any sin . 5. Bring thy last day often to thy bed side . 6. Be often thinking of the cries , and roarings of the damned in Hell. 7. Be often considering the lastingness of the torments of H●ll . 8. Be often thinking what would those that are now in Hell give , that they might live their lives over again . 7. Consider often of the frailty of thy life , and that there is no repentance to be found in the Grave , whither thou goest . 10. Consider that Hell is a doleful place , and that the Devils are but uncomfortable companions . 11. Again , Consider together with these , how the patience of God has been abused by thee ; yea , how all his Attributes have been despised by thee , who art a professor , that does not depart from iniquity . 12. Moreover , I would ask with what face thou canst look the Lord Jesus in the face , whose name thou hast profaned by thine iniquity ? 13. Also ; how thou wilt look on those that are truly godly , whose hearts thou hast grieved , while they have beheld the dirt and dung that hath cloven to thee and to thy prof●ssion . 14. But especially consider with thy self , how thou wilt bear , together with thine ow● , the guilt of the damnation of ●th●rs . For as I have often said , a p●o●essor , if he perishes , seldom perishes alone , but casteth others down to hell with himself : The reason is , because others , both weak professors , and carnal men , are spectators , and observers of his ways . Yea , and will presume also to follow him specially in evil courses , concluding that he is right . We read that the Tail of the Dragon , or that the Dragon by his Tail , did draw , and cast down abundance of the Stars of heaven to the earth : The Tail. The prophet that speaketh lies , he is the Tail. The Prophet that speaketh lies , either by opinion or practice , he is the Tail , the Dragons Tail , the Serpentin Tail of the Devil . And so in his order , every professor that by his iniquity draweth both himself and others to hell , he is the Tail. The Tail , says the holy ghost , draws them down : draws down even the Stars of heaven . But whither doth he draw them ? The answer is , from Heaven , the throne of God ; to earth , the seat of the Dragon . For he is the God of this wo●ld . The professor then that is dishonourable in his profession , he is the Tail. The antient and honourable , he is the Head ; and the Prophet that speaketh lies , he is the Tail. Nor can Satan work such exploits by any , as he can by unrighteous professors . These he useth in his hand , as the Giant useth his Club ; he , as it were , drives all before him with it . ( 'T is said of Behemoth , that he moveth his Tail like a Cedar : Behemoth is a Type of the Devil , but behold how he handleth his Tail , even as if a man should swing about a Cedar . ) This is spoken to shew the hurtfulness of the Tail : as it is also said in another place . Better no professor than a wicked professor : better open profane , than a hypocritical namer of the name of Christ : And less hurt shall such an one do to his own soul , to the poor ignorant world , to the name of Christ , and to the Church of God. Let professors therefore take heed to themselves , that they joyn to their naming of the name of Christ , an holy and godly conversation : for away they must go else with the workers of iniquity to the pit , with more guilt , and bigger load , and more torment by far than others . But , Thirdly , My next word shall be to those that desire to be tru● , sincere professors of the name of Christ. First , Do you bless God , for that he has put not only his name into your lips , but grace into your hearts , that thereby that prof●ssion which thou makest of him , may be seasoned with that salt ; Every sacrifice shall be seasoned with salt . Now naming of the name of Christ is a sacrifice , and a sacrifice acceptable , when the salt of the Covenant of thy God is not lacking , but mixed there with . Therefore I say , since God has put his name into thy mouth to profess the same , and grace into thy heart to season that profession with such carriage , such behaviour , such life , and such conversation as doth become the same : thou hast great cause to thank God. A man into whose mouth God has put the name of Christ to profess it , is as a man that is to act his part upon a stage in the Market-place ; if he doth it well , he brings praise both to his Master and himself : but if he doth it ill , both are brought into contempt . No greater praise can by man be brought to God , than by joyning to the profession of the name of Christ a fruitful life and conversation . Herein , saith Christ , is my my Father glorified , that ye bear much fruit , so shall ye be my Desciples . Fruitful lives God expecteth of all that profess the name of Christ. And , let every one that nameth the name of Christ , depart from iniquity . Bless God therefore if he hath kept thee from blotting , and blemishing of thy profession ; if thy conversation has not been stained with the blots and evils of the times . What thou feelest , fightest with , and groanest under by reason of the working of thine inward corruptions , with that I meddle not , nor is thy conversation the worse for that , if thou keepest them from breaking out . Thou also shalt be counted holy unto God through Christ , if thou be of an upright conversation : though plagued every day with the working of thine own corruption . As Gods grace is the salt of Saints , so Saints are the salt of God. The one is the salt of God in the heart , and the other is the salt of God in the world . Ye are the Salt of the earth : that is , the salt of God in the earth . For the earth would be wholly corrupt , and would altogether stink , if professors were not in it : But now if the professor , which is the salt , shall inde●d lose his savour , and hath nothing in his conversation , to season that part of the earth , in which God has placed him , where with shall it be seasoned ? The place where he dwels , as well as his profession , will both stink odiously , in the nostrils of the Lord : And so both come to ruin and desolation . Indeed , as I have shewed , the professor will come to the worst of it : for that God doth deny further to give him salt . If the salt has lost its savour , wherewith shall it be salted ? wherewith shall the salt be salted ? with nothing . Therefore it is thenceforth good for nothing : No , not for the Dunghill , but to be cas● out , and troden under foot of men . He tha● hath ears to hear , let him hear . How much therefore , is the tender hearted , and he that laboureth to beautifie his prof●ssion with a Gospel conversation , bound to bless God for the salt of his grace , by the which his heart is seasoned , and from his heart , his conversation . Secondly , As such Christians should bless God , so let them watch , l●t them still watch , let them still watch and pray , watch against Satan , and pray yet for more grace , that they may yet more and more beautifie their profession of the worthy name of Christ , with a suitable conversation . Blessed is he that watcheth and keepeth his garment ; that is , his conversation clean , nor is their any thing , save the overthrowing of our Faith , that Satan seeketh more ●o destroy . He knows holiness in them that rightly , as to doctrine , name the name of Christ , is a maul and destruction to his Kingdom , an allurement to the ignorant , and a cutting off those occasions to stumble , that by the dirty life of a professor is laid in the way of the blind . He knows that holiness of lives , when they shine in those that profess the name of Christ , doth cut off his lies that he seeketh to make the world believe ; and the slanders that he seeketh to fasten upon the professors of the Gospel . Wherefore as you have begun to glorifie God in your body and in your spirit , which are Gods : so I beseech you do it more and more . Thirdly , To this end , shun those prof●ssors that are loose of life and conversation : From such withdraw thy s●lf , saith Paul , and follow righteousness , faith , charity , peace with them that call on the Lord out of a pure heart . If a man , if a good man takes not good heed to himself , he shall soon bring his soul into a snare . Loose professors are defilers , and corrupters ; a man shall get nothing but a blot by having company with them . Besides , as a man shall get a blot by having much to do with such ; so , let him beware that his heart learn none of their ways . Let thy company be the excellent in the earth ; even those that are excellent for knowledge and conversation . He that walketh with wise men , shall be wise ; but a companion of fools shall be destroyed . Be content to be counted singuler , for so thou shalt , if thou shalt follow after righteousness , &c. in good earnest , for holiness is a rare thing now in the world . I told thee before that it is foretold by the word , that in the last dayes , perilous times shall come , and that men shall walk after their own lusts , yea , professors , to their destruction . Nor will it be easie to keep thy self therefrom . But even as when the Pestilence is come into a place , it infecteth , and casteth down the healthful : So the iniquity of the last times will infect and pollute the godly . I mean the generality of them . Were but our times duly compared with those that went before , we should see that which now we are ignorant of . Did we but look back to the Puritans , but specially to those that but a little before them , suffered for the word of God , in the Marian days , we should see another life than is now among men , another manner of conversation , than now is among professors . But I say , predictions and prophecies must be fulfilled , and since the word says plainly , that in the last days there shall come scoffers , walking after their own lusts ; and since the Christians shall be endangered thereby , let us look to it , that we quit our selves like men , seeing we know these things before ; lest we being led away with the error of the wicked , fall from our own stedfastness . Singularity in godliness , if it be in godliness , no man should be ashamed of . For that is no more than to be more godly , than to walk more humbly with God than others : and for my part , I had rather be a pattern , and example of piety : I had rather that my life should be instructing to the Saints , and condemning to the world , with Noah , and Lot ; than to hazard my self among the multitude of the drossie . I know that many professors will fall short of Eternal life , and my judgment tells me , that they will be of the slovenly sort of professors , that so do . And for my part , I had rather run with the foremost and win the prize , than come behind , and lose that , and my labour and all . If a man also strive for masteries , yet is he not crowned , ex●ept he strive lawfully . And when men have said all they can , they are the truly redeemed , that are zealous of good works . Not that works do save us , but faith , which laieth hold on Christs righteousness for justification , sanctifies the heart , and makes men desirous to live in this world , to the glory of that Christ , who died in this world to save us from death . For my part I doubt of the faith of many , and fear that it will prove no better at the day of God , than will the faith of Devils . For that it standeth in bare speculation , and is without life and soul to that which is good . Where is the man that walketh with his Cross upon his shoulder ? Where is the man that is zealous of moral holiness ? Indeed , for those things that have nothing of the Cross of the Purse , or of the Cross of the Belly , or of the Cross of the Back , or of the Cross of the Vanity of houshold affairs ; for those things I find we have many , and those very busie sticklers : but otherwise , the Cross , self-denial , charity , purity in life and conversation is almost quite out of doors among professors . But man of God , do thou be singular as to these , and as to their conversation . Be not therefore partaker with them , in any of their ways , but keep thy soul diligently ; for if dammage happeneth to thee , thou alone must bear it . But he that will depart from iniquity , must be well fortified with Faith , and Patience , and the love of God , for iniquity has its beauty spots , and its advantages attending on it : hence it is compared to a Woman ; for it allureth greatly . Wherefore , I say , he that will depart therefrom had need have faith , that being it which will help him to see beyond it , and that will shew him more in things that are invisible , than can be found in sin , were it ten thousand times more intangling than it is . He has need of patience also to hold out in this work of departing from iniquity . For indeed to depart from that is to draw my mind off from that , which will follow me with continual solicitations . Samson withstood his Dulilah for a while , but she got the mastery of him at the last ; why so ? Because he wanted patience , he grew angry and was vexed , and could withstand her solicitation no longer . Many there be also that can well enough be contented to shut sin out of doors for a while ; but because sin has much fair speech , therefore it overcomes at last . For sin and iniquity will not be easily said nay : It is like her of whom you read , she has a Whores fore-head , and refuses to be ashamed . Wherefore departing from iniquity is a work for length , as long as life shall last . A work , did I say ? 't is a War ; a continual combate : Wherefore he that will adventure to set upon this work must needs be armed with Faith and Patience , a daily exercise he will find himself put upon , by the continual attempts of iniquity to be putting forth it self . This is called an enduring to the end , a continuing in the word of Christ , and also a keeping of the word of his patience . But what man in the world can do this , whose heart is not seasoned with the love of God , and the love of Christ ? Therefore he that will exercise himself in this work , must be often considering of the love of God to him in Christ : for the more sense , or apprehension a man shall have of that , the more easie and pleasant will this work be to him . Yea , though the doing thereof should cost him his hearts blood . Thy loving kindness is before mine eyes ( says David ) and I have walked in thy truth . Nothing like the sense , sight or belief of that , to the man of God , to make him depart from iniquity . But what shall I do , I cannot depart therefrom as I should ? Keep thine eye upon all thy shortnesses , or upon all thy failures , for that is profitable for thee . 1. The sight of this will make thee base in thine own eyes . 2. It will give thee occasion to see the need , and excellency of repentance . 3. It will put thee upon prayer to God for help , and pardon . 4. It will make thee weary of this world . 5. It will make grace to persevere the more desirable in thine eyes . Also it will help thee in the things which follow . 1. It will make thee see the need of Christs righteousness . 2. It will make thee see the need of Christs intercession . 3. It will make thee see thy need of Christs advocateship . 4. It will make thee see the riches of Gods patience . 5. And 't will make Heaven and eternal life the sweeter to thee when thou comest there . But to the question . Get more grace . For the more grace thou hast , the further is thine heart set off of iniquity , the more also set against it , and the better able to depart from it , when it cometh to thee , tempteth thee , and intreats thee for entertainment . Now the way to have more grace , is to have more knowledge of Christ , and to pray more fervently in his name : also to subject thy soul and thy lusts with all thy power to the authority of that grace thou hast , and to judge and condemn thy self most heartily before God , for every secret inclination that thou findest in thy flesh to sin-ward . The improvement of what thou hast , is that , as I may say , by which God judges how thou wouldest use , if thou hadst it , more ; and according to that , so shalt thou have , or not have , a farther measure . He that is faithful in that which is least , is faithful ( and will be so ) also in much , and he that is unjust in the least , is ( and will be ) unjust also in much . I know Christ speaks here about the unrighteous Mammon , but the same may be applied also unto the thing in hand . And if ye have not been faithful in that which is another mans , who will commit unto you that which is your own ? That is a remarkable place to this purpose in the Revelations . Behold , saith he , I have set before thee an open door ( that thou maiest have what thou wilt , as was also said to the improving Woman of Canaan ) and no man can shut it : for thou hast a little strength , and hast held fast my word , and hast not denyed my name . A good improvement of what we have of the grace of God at present , pleases God , and ingages him to give us more : but an ill improvement of what we at present have , will not do so . To him that hath , ( that hath an heart to improve what he hath ) to him shall be given ; but to him that hath not , from him shall be taken , even that which he hath . Well weigh the place and you shall find it so . I know that to depart from iniquity so as is required , that is to the utmost degree of the requirement , no man can ; for it is a copy too fair for mortal flesh exactly to imitate , while we are in this world . But with good Paper , good Ink , and a good Pen , a skillful and willing man may go far . And 't is well for thee if thy complaint be sincere ; to wit , that thou art troubled that thou canst not forsake iniquity , as thou shouldest : for God accepteth of thy design and desire , and 't is counted by him as thy kindness . But if thy complaint in this matter be true , thou wilt not rest , nor content thy self in thy complaints , but wilt , ( as he that is truly hungry , or greatly burdened , useth all lawful means to satisfie his hunger , and to ease himself of his burden ) use all thy skill and power to mortifie and keep them under by the word of God. Nor can it otherwise be , but that such a man must be a growing man. Every branch that beareth fruit , he purgeth it , that it may br●ng forth more fruit . Suc● a man shall not be a stumbling in Religion , nor a scandal to i● , in his calling , but shall ( according to Gods ordinary way with his people ) be a fruitful and flourishing bough . And I would to God this were the sickness of all them that profess in this nation . For then should we soon have a new leaf turned over in most corners of this Nation : Then would graciousness of heart , and life , and conversation be more prized , more sought after , and better improved , and practised , than it is . Yea , then would the throats of ungodly men be better stopt , and their mouths faster shut up , as to their reproaching of religion , than they are . A Christian man must be the object of the envy of the world ; but 't is better , if the will of God be so , that we be reproached for well doing , than for evil . If we be reproached for evil doing , 't is our shame ; but if for well doing , 't is our glory . If we be reproached for our sins , God cannot vindicate us ; but if we be reproached for a vertuous life , God himself is concerned , will espouse our quarrel , and in his good time will shew our foes our righteousness , and put them to shame and silence . Briefly , A godly life annexed to faith in Christ , is so necessary that a man that professes the name of Christ , is worse than a beast without it . But thou wilt say unto me , Why do men profess the name of Christ , that love not to depart from iniquity ? I answer , There are many reasons for it . 1. The preaching of the Gospel , and so , the publication of the name of Christ , is musical and very taking to the children of men . A Saviour ! A Redeemer ! A loving sin-pardoning Jesus ! What better words can come from man ? What better melody can be heard ? Son of man , said God to the Prophet , Lo thou art to them as a very lovely Song , or as a Song of loves , of one that hath a pleasant voice , and can play well on an instrument . The Gospel is a most melodious note , and sweet tune , to any that are not prepossessed with slander , reproach and enmity against the professors of it . Now its melodious notes being so sweet , no marvel , if it intangle some , even of them ( that yet will not depart from iniquity ) to take up and profess so lovely a profession . But , 2. There are a generation of men that are and have been frightned with the law , and terrified with fears of perishing for their sins , but yet have not grace to leave them . Now when the sound of the Gospel shall reach such mens ears , because there is by that made publick the willingness of Christ to die for sin , and of God to forgive them for his sake ; therefore they presently receive and profess those notions , as the only ones that can rid them from their frights and terrors , falsely resting themselves content with that faith thereof , which standeth in naked knowledge ; yea , liking of that faith best , that will stand with their pride , Covetousness , and leachery , never desiring to hear of practical holiness , because it will disturb them : wherefore they usually cast dirt at such , calling them legal preachers . 3. Here also is a design of Satan set on foot . For these carnal Gospellers , are his Tares , the children of the wicked one . Those that he hath sowed among the wheat of purpose , if possible , that that might be rooted up by beholding and learning to be vile and filthy of them . 4. Another cause hereof is this , the Hypocrites that begin to profess , find as bad as themselves already in a profession of this worthy name : and , think they , these do so , and so , and therefore so will I. 5. This comes to pass also through the righteous judgment of God , who through the anger that he has conceived against some men for their sins , will lift them up to Heaven , before he casts them down to Hell , that their fall may be the greater , and their punishment the more intolerable . I have now done , when I have read to you my Text over again ; And let every one that nameth the name of Christ , depart from iniquity . THE END . ADVERTISEMENT . THE Reader is desired to take notice , that by the inconvenient distance of the Author , some errors have crept into the foregoing sheets ; which it is hoped the judicious Reader will both discover and amend . Notes, typically marginal, from the original text Notes for div A30153-e110 Matth. 7.17 , 18. Jam 2.18 . Matt. 7.16 . Luk. 6.44 . Heb. 6.8 . Matt. 13.37 , 38. Rom. 4.3 , 4 , 5. Job 22.2 , 3. Jam. 2.20 , 26. A twofold Faith. Joh. 1.12 . Heb. 11.13 . Rom. 10.16 . Acts 15.9 . Ch. 26.18 , 19. Heb. 11.11 , Heb. 9.14 . 2 Cor. 3.18 . 2 King 2.19 , 20 , 21 , 22. 2 Cor. 5.14 Two sorts of Works . Tit. 2.14 . Mark 12.28 , 33. 1 Thess. 1.4 , 5. 1 Cor. 4.18 , 19 , 20. Jam. 2.16 , 17. Ver. 19. 1 John 3. 2 Chron. 12.9 , 10. Col. 2.12 . 1 Cor. 2.4 , 5. Mich. 1. Jer. 2.35 . A twofold love to Christ. Mark 10.17 . Cant. 8.6 . Ezek. 33.31 . John 14.21 , 23 , 24. Psalm . 119.1 . Matt. 23.23 . Significative ordinances . 1 Joh. 3.4 . Amos 4.4 , 5. 1 John 5.2 , 3. Isa. 42.24 . Deut. 29 , 22 , 28. 1 King. 9.8 . Jer. 22.8 . Notes for div A30153-e2000 chap. 4 , 5 , Ephes. 4.11 . 1 Tim. 1.3 . Ephes. 1.4 , 5. 2 Pet. 2.12 . Eph. 4.18 . Rom. 2 5. Colos. 1.21 . Ezek. 16.5 . Pro. 5.22 . Isa. 66.3 . Pro. 7.22 , 23 , 24.25 . Hos. 8.3 . Ezek. 23.35 . 2 Tim. 3.1 , 2 , 3 , 4 , 5 , 6 , 7. Lam. 3.33 . Jer. 12 , 7. Mat. 18.34 . Psa. 31.22 . Psal. 51. Psa. 38.8 . Psa. 31.10 . Psa. 6.6 . Jer. 31.18 . 2 Cor. 12.21 . Psa. 116.3 . Ps. 31.3.4 . Jo 13.27 . Psal. 88. Lam. 3.4 . Lam. 3.16 . Jer. 8.14 . Chap. 23.15 . Psal. 60.3 . Ezek 4.16 . Exod. 20. Mat. 23. Mat. 24.5 . Acts 19.13 , 14 , 15. Acts 15.17 . Chap. 11.26 . 1 Pet. 4.16 . Lev. 10.3 . Psa. 66.18 . 1 Joh. 2.6 . Ps. 104.16 . Mat. 7.16 . Isa. 33.21 . 1 Cor. 15.34 . Ephes. 5.14 , 15 Heb. 12.1 , 2 , 3. Rom. 7. Rom. 6.12 . Gal. 5.17 . Eph. 6.12 . 2 Cor. 10.5 . Heb. 12.4 . Job . 14.4 . Isa. 64.6 . Gal. 5.24 . Vers. 16. Col. 3.1.2 ▪ 3. Ro. 6.12 . Rom. 7. Ezek. 11.21 . Gal. 6.8 . Job 20.12 . Ro. 8.5 , 6 , 7 , 8 , Ezek. 14.7 , 8. Job 14.16 . Quest. Answ. Job 42.6 . Ezek. 16.63 . Ro. 6.12 . Ro. 14.13 . 1 Tim. 5.4 . Exod. 23.7 . Prov. 5.8 . 2 Tim. 2.16 . Prov. 13.20 . 1 Tim. 5.22 . Quest. Answ. Gen. 39.8 , 7. Job 31.23 . Josh. 22.16 , 17 , 18. 2 Cor. 5.14 . Psal. 9.17 . Psal. 11.6 . Jam. 2.16 , 17. Hos. 7.13.14 . Luk. 13.27 . Mat. 25.41 . The reasons . First Reason . Joh. 6.46 . Jam. 2.20 . 2 Tim. 2.20 . Rom. 9.20.21 , 22.23 . Acts 15.9 . Jer. 13.23 . 1 Thes. 2.15 . 1 Pet. 2.16 . Jam. 4.8 . Isa. 40.1 . Heb. 11.6 . Mark 1.15 . Pro. 3.7 . chap. 16.6 . Mark 1.4.5 . Rom. 6.21 . Jer. 7.3 , 5. Luk. 19.5 , 6 , 7 , 8. Eccles. 7.27 , 28. 1 Cor. 13. 1 Joh. 4.7 , 16 , 21. Joh. 14.23 , 24. Psal. 119.136 . 1 Cor. 13.5 . Rom. 14.15 . Psal. 97.10 . 1 Cor. 13. 1 Cor. 8.13 . Acts 9.36.39 . Job 30.25 chap. 31.13.32 . 1 Joh. 3.3 . Philip. 3.17 . chap. 4.9 . Second reason . 1 Thes. 1.5 . 1 Cor. 4.19 , 20. Ezek. 33.30 , 31 , 32. Heb. 6.4 . 1 King. 21.27 , 28 , 29. 2 Pet. 2.18 , 19 , 20. Gal. 3.4 . chap. 4.20 . Heb. 6.4.5 . Luk. 8.13 . Luk. 8.13 . Joh. 5.35 . 2 Pet. 2.11 Mat. 12.43 , 44 , 45 , Psal. 110.3 . Numb . 24.3 . Acts 16.14 . Heb. 6. Cant. 5.1 . 2 Pet. 1.9 . 1 Cor. 15.1 , 2. Heb. 10.32 , 33. Revel . 21.2 , 3. Gal. 4.14.15 . Joh. 15. Mat. 4.16 , 17. Luk. 8.13 . Eccl. 7.16 , 17 , 18. Psal. 78.30 , 36 , 37. 1 Sam. 19.18.24 . Psal. 125.5 . Psal. 125.5 . The third reason . Isa. 64.6 . Psal. 143.2 . Heb. 13.15 . Mat. 6.12 . 2 Pet. 3.18 . Heb. 6.12 . Phil. 3.12 , 13 , 14. 2 Cor. 7.1 . Ezek. 20. Hag. 2 . 14· Jam. 3.2 . 1 Jo. 1.9 . Numb . 11.11 , 12 , 13 , 14 , 15. Job 6.12 . chap. 7.12 . chap. 13.24 , 25. Dan. 10. Rom. 7. Numb . 20.12 . Psal. 106.32 . Job 38.2 . chap. 42.6 . Dan. 4.8 . Rom. 7.24 . 1 Kings 22.4 . Gen. 42.15 , 16. Gal. 2.11 , 12 , 13 14. 2 Sam. 12.12 . Exod. 32.22 , 23 , 24. Judg. 6.29 , 30 , 31. Heb. 7.26 . 1 Thes. 5.22 . Mal. 1.6 . 2 Pet. 2.21 . 1 Tim. 2.10 . Heb. 3.1 . 2 Cor. 6.16 . Eccl. 9.18 . Exod. 30.17 , 18.19.20.21 . Luk. 2.34 . 1 Cor. 1.30 . Joh. 5.23 . chap. 15.8 . 1 Cor. 1.9 . Heb. 3.14 . Rom. 9.10 , 11. Heb. 3.1 . 2 Pet. 1.2 , 3. Isa. 61.3 . Tit. 1.16 . Eph. 4.30 . 1 Thes. 5.19 . Isa. 63.10 . Acts 5.9 . 1 Joh. 1.6 . chap. 2 4. 1 King. 17.24 . Rev. 2.2 , 9. chap. 3.9 . Acts 5.4 . Rev. 21.8.27 . chap. 22.15 . Tit. 1.12 , 13 , 14 , 15 , 16. Luk. 13.27 . Jam. 1.22 . Vers. 26. Prov. 1.18 . Jer. 2.11 , 12 , 13. 2 Pet. 2.13 . Isa. 28.8 . Mat. 23.24 . Jer. 2.33 . Ezek. 20.39 . 2 Pet. 2.13 . Jud. 12. 1 Tim. 6.1 . Tit. 2.5 , 10. Prov. 14.34 . Mal. 2.9 . Jer. 25.9 , 18. 1 Sam. 2.30 . Mat. 18.7 . Mal. 2.8 . Mat. 23. Prov. 11.30 . Job 22.20 . Rev. 12.4 . Acts 20.30 . Phil. 3.18 , 19. Mark 14.22 . 2 Pet. 2.20 , 21. Quest. Answ. 1. Heb. 12.2 . 1 Thes. 5.22 . Luk 14.33 . Hos. 10.2 . Job 20.13 . Joh. 14.21 , 22 , 23 , 24. Hos. 3.3 . Hos. 14.2 . Heb. 12.4 . 2 Cor. 10.5 . Answ. 2. Psal. 18.23 Jer. 5.26 . Jer. 2.33 . 1 Tim. 5.22 . Jer. 2.36 . Hos. 7.16 . 2 Pet. 2.18 , 19 , 20 , 21 , 22. Prov. 7.21 , 22. Vers. 27. Answ. 3. Act. 2.40 . Gen. 6.9 . Chap. 7.1 . 2 Pet. 2.7 , 8. Psal. 119.158 . Acts 13. Numb . 20.12 . Numb . 14.22 , 23 , 24. Ezek. 44.10 , 11 , 12 , 13 , 14 , 15 , 16. Isa. 3.9 . Deut. 4.5 , 6 , 7 , 8. Answ. 4. Psal. 101. ● . 2 . Ephe● 5.21 ▪ ●2 23 , 24. ●5 , 26 , 27 , 28. 1 ●et . 3.7 . Ro. 13.13 . Eph. 5.12 . Rom. 1.24 , 27. Psal. 139.12 . 1 Sam. 3.13 . Vers. 14. 2. Tim. 3.2 , 3. 2 Tim. 3.2 . Isa. 3.4 , 5. 2 Tim. 3.2 , 3 , 4 , 5. 1 Tim. 1.9 . Ephes 5.1 , 2 , 3. Psal. 101.7 . 2 Chro. 9.4 . Mat. 23.25 , 26 , 27 , 28. Jos. 24.15 . Gen. 18.17 , 18.19 . Job 39.13.14 , 15 , 16. Hos. 9.13 . Answ. 5. Mat. 6.6 , 7. Exo. 34. Answ. 6. Ephes. 5.12 , 13. 1 Cor. 14.33 . Hab. 2.4 . Isa. 65.5 . Answ. 7. Mat. 23.15 . Luk. 20.19 , 20. Ezek. 8.12 . Mat. 26.20 , 21. 2 Tim. 1.5 . 2 Cor. 6.6 . Mal. 2.23 . Mat. 23.15 . Col. 2.23 . Mat. 6.2 . 1 Cor. 13.3 . Luk. 12.1.2 . Hypocrisie a vile sin . Pro. 16.2 . Pro. 21.2 . Luk. 16.15 . Pro. 5.21 . Luk. 12.2 , 3. Job 20.5 , 6 , 7 , 8. Luk. 20.47 . 1 Cor. 9.18 . 1 Cor. 6.12 . chap. 10.23 . Use. 1. Gal. 6.7 . Deut. 29.19 . Jer. 17.9 . Pro. 28.26 . Joh. 12.48 . Lam. 3.40 . 2 Cor. 13.5 . Heb. 12.29 . Pro. 5.21 . chap. 21.2 . Mat. 24.12 . 2 Tim. 3.1 , 2 , 3 , 4 , 5 , 6.7 , 8. Prov. 9.12 . Pro. 24.30 , 31. 2 King. 8.15 . Revel . 2.23 . Luk. 13.25 , 26 , 27. Luk. 6.46 . Ezek. 2.39 . Rom. 2.24 . Jer. 44.26 . Psal. 66.18 . Numb . 11.14 , 15. 1 Chro. 4.9 , 10. Rom. 7.24 . 2 Cor. 5.1 , 2 , 3. Philip. 3.10 , 11 , 12 , 13 , 14. 2 Cor. 54. Psal. 119.158 . Vse 2. Isa. 1.28 . chap. 33.14 . Ezek. 20.38 . Amos 9.10 . Jer. 9.26 . Ez●k . 32.19 . 2 Cor. 2.15.16 . Isa. 8.13.14 , 15. chap. 28.13 . chap. 66.3 , 4. Psal. 125.5 . Heb. 6.4 . 1 Joh. 5.16 . 2 Thes. 2.10 , 11 , 12. Psal. 19.12 , 13. Mat. 24.12 . 2 Tim. 3. Vers. 5. Vers. 3. Quest. Answ. Rev. 12.4 . Isa. 9.14 , 15. Isa. 9.14.15 . Job 40.17 . Rev. 9. Vse 3. Mark 9.49 . Heb. 13.15 . Levit. 2.13 . Joh. 15.8 . Mat. 5.13 . Luk. 14.35 . Levit. 19.14 . 1 Tim. ●6 . 5 . 2 Tim. 2.22 . Isa. 1.4 . 2 Pet. 3.3 , 17. 1 Cor. 9.24 . 2 Tim. 2.4.5 . Tit. 2.14 . Ephes. 5.7 . Zech. 5.7 ▪ 8. 2 Cor. 4. ●● . Judg. 16.15 , 16 , 17. Pro. 7.21 . Jer. 3. Mat. 24.13 . Revel . 3.10 . Psal. 26.1 , 2 , 3. Object . Answ. Luk. 16.10 , 11 , 12. Revel . 3.8 . Mat. 15.28 Mat. 25.24 , 25 , 26 , 27 , 28 , 29 , 30. Pro. 19.22 . Joh. 15.2 . 1 Pet. 2. & 3 chapters . Ezek. 33.32 . Mat. 13.36 , 37 , 38 , 39 , 40 , 41 , 42. Mat. 11.20 , 21 , 22 , 23 , 24. 
A30160	----	The Jerusalem-sinner saved, or, Good news for the vilest of men being a help for despairing souls, shewing that Jesus Christ would have mercy in the first place offered to the biggest sinners / by John Bunyan. Bunyan, John, 1628-1688. 1689 Approx. 220 KB of XML-encoded text transcribed from 97 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A30160 Wing B5545 ESTC R27236 09726034 ocm 09726034 44053 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A30160) Transcribed from: (Early English Books Online ; image set 44053) Images scanned from microfilm: (Early English books, 1641-1700 ; 1351:9) The Jerusalem-sinner saved, or, Good news for the vilest of men being a help for despairing souls, shewing that Jesus Christ would have mercy in the first place offered to the biggest sinners / by John Bunyan. Bunyan, John, 1628-1688. The second edition : [21], 168 p. : port. Printed and are to be sold by George Larkin, London : 1689. Reproduction of original in the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Sin. Salvation. 2005-02 TCP Assigned for keying and markup 2005-05 SPi Global Keyed and coded from ProQuest page images 2005-06 Judith Siefring Sampled and proofread 2005-06 Judith Siefring Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion JOHN BUNYAN . THE Jerusalem-Sinner Saved : OR , GOOD NEWS FOR THE Vilest of Men , Being a HELP for DESPAIRING SOULS : SHEWING That Jesus Christ would have Mercy in the first Place offered to the BIGGEST SINNERS . The Second Edition . In which is added , An Answer to those Grand Objections that lie in the way of them that would believe : For the Comfort of those that fear they have sinned against the Holy Ghost . By JOHN BVNYAN of Bedford . LONDON , Printed , and are to be Sold by George Larkin , at the Two Swans without Bishopsgates . 1689. Price Bound 1s . TO THE READER . Courteous Reader , ONe reason which moved me to Write and Print this Little Book , was , because , though there are many Excellent Heart-affecting Discourses in the World that tends to Convert the Sinner ; yet I had a desire to try this simple Method of mine : Wherefore I Make bold thus to Invite and Encourage the Worst to come to Christ for Life . I have been Vile my self , but have obtained Mercy , and I would have my Companions in Sin partake of Mercy too , and therefore I have writ this Little Book . The Nation doth swarm with Vile Ones now , as ever it did since it was a Nation . My Little Book in some places can scarce go from House to House , but 't will find a suitable Subject to spend it self upon . Now since Christ Jesus is willing to save the Vilest , why should they not by Name be somewhat acquainted with it , and bid come to him under that Name ? A great Sinner , when Converted , seems a booty to Jesus Christ ; he gets by saving such an one ; why then should both Jesus lose his Glory , and the Sinner lose his Soul at once , and that for want of an Invitation ? I have found through God's grace , good success in Preaching upon this Subject , and perhaps so I may , by my writing upon it too . I have , as you see , let down this Net for a draught , the Lord catch some great Fishes by it , for the magnifying of his Truth . There are some most Vile in all Mens eyes , and some are so in their own eyes too ; but some have their Paintings to shroud their vileness under , yet they are naked and open unto the eyes of him with whom we have to do : And for all these , God hath sent a Saviour Jesus : and to all these the Door is opened . Wherefore prethee , Profane Man , give this little Book the reading . Come ; Pardon , ana a part in Heaven and Glory , cannot be hurtful to thee . Let not thy Lusts and Folly drive thee beyond the door of Mercy , since it is not lockt nor bolted up against thee . Manasseh was a bad Man , and Magdalen a bad Woman : To say nothing of the Thief upon the Cross , or of the murderers of Christ ; yet they obtained mercy ; Christ willingly received them . And dost thou think that those once so bad , now they are in Heaven , repent them there , because they left their sins for Christ when they were in the word ? I cannot believe but that thou thinkest they have verily got the best on 't . Why Sinner , do thou likewise : Christ at Heaven Gates , says to thee , come hither ; and the Devil at the gates of Hell does call thee to come to him , Sinner , what sayest thou ? Whether wilt thou go ? Don't go into the Fire , there thou wilt be burned ! Don't let Jesus lose his longing , since 't is for thy Salvation ; but come to him and live . One word more and so I have done . Sinner , here thou dost hear of Love , prethee don't provoke it , by turning it into wantonness . He that dies for slighting Love , sinks deepest into Hell , and will there be tormented by the remembrance of that evil , more than by the deepest cogitation of all his other sins . Take heed therefore , do not make Love thy Tormenter , Sinner . Farewell . THE CONTENTS OF THIS BOOK . THE Text opened , Page 3● The Badness of Jerusalem unparallel'd , they were the biggest sinners , P. 4 , 5 , 6. DOCTRINE . Jesus Christ would have Mercy ●ffered in the first place to the biggest sinners , p. 9 The Doctrine proved by many Scripture Instances , p. 12 , 13 , 14 The amazing Grace of God , p. 16 , 17 The Apostles keep to their Commission , and offer Mercy in the first place to the biggest sinners , p. 15 , 16 , 17 , 18 The Reasons of the Point . 1. BEcause the bigg●st sinners have most need of Mercy , p. 22 This is Illustrated , p. 24 , to 28 2. Because this redounds most to the spreading of the Fame of Christ , p. 29 Proved and amplified , p. 30 , 36 3. Because by thus doing , others are the more encouraged to come to Christ for Mercy . p. 37 Particular Instances of this , p 40 to 44 4. Because this is the way to weaken the Kingdom of Satan , p. 46 The biggest Sinners Satan's Colonels and Captains , ibid. The bigger sinner breads most of that horrible Vermin , Sin , p. 47 The Author's experience about it , p. 48 5. Because the biggest sinners are the best helps in the Church , when Converted , p. 50 This is Illustrated by several particulars , p. 51. to 56 6. Because such when Converted , are apt to love Christ most , p. 56 A pleasant Story of Martha and Mary , p. 61 , to 66 Christ has but little thanks for saving little Sinners , p. 66 7. Because Grace when received by such , finds matter to kindle upon more freely than it finds in others , p. 69 This is Illustrated by three or four Similitudes , p. 69 , to 70 A Note upon the Debauchery of the Youth of our Times , p. 72 8. Because by this means the finally Impenitent are left the m●re without excuse . p. 79 No ground for the Impenitent at Judgment , for an excuse from the greatnesse of their sins , why they came not to Jesus Christ , p. 78 Instances to convince them how it will go with th●m then , for neglecting the grace of God now , p. 79 , 80 APPLICATION . 1. BY this Doctrine we are shewed how to make a right judgment of the Heart of Christ to Men , p. 84 , 85 2. This shews also the Sufficiency of the Merits of Christ , p. 90 Such as his Merits are , such is his Grace , the one is seen by the other , p. 91 , to 93 3. Here is encouragement for you that think your selves the worst , yet to come to Christ , p. 93 Objections tonch'd upon and dissolved , to obstruct our coming to Christ , p. 94 , 95 4. An ●xpostulation with great Sinners to come to Christ , p. 102 Other Objections touched , p. 103 5. There is no ground for such to despair that would be saved by Jesus Christ , p. 106 Four kinds of Despairing , ibid. Three sorts of Despair reasonable , and to be allowed , p. 107 The badness of that Despair that keeps us off from closing with Christ , shewed in several Particulars , p. 111 , to 114 Despair the Devil's Master , p. 112 6. Since Christ doth offer means to the biggest Sinners , let them take heed that they lay right hold thereon , p. 115 Take heed of presuming instead of believing , p. 116 Faith , and Wild Faith , and how discovered , ibid. When Presumption puts its self in the place of Faith , p. 116 , 117 Three things to help the Jerusalem-sinner to know when to believe in Christ , p. 119 The design of Satan , p. 120 The danger of not Accepting , when Christ offers Mercy . p. 122 7. If it be so , then here is ground for those that are not Sinners of the largest size , to come to Christ for Mercy , p. 122 , 123 Objection answered , p. 123 A Man comparatively a little Sinner , made by Conviction a great one , p. 124 A lamentable cry for Pardon , a great thing with God , p. 125 A right Plea for Pardon lieth not in our numbring up , but ariseth from the sense of the greatness of Sin , p. 125 , 126 Heavenly Subtilty , p. 126 The comparison of little and great Sinners explained , p. 127 One of the comliest Sights in the World , p 127 , 128 A Caution to the great and little Sinner , p. 128 8. By this Grace of Christ is made appear the true reason of Satan's malice against him , p. 128 Who Satan makes use of to manage his despight against Christ. p. 129 How they stickle for Satan unawares to themselves . p. 130 , 131 9. Considering this mercifulness of Christ , let the Tempted harp hereon for their comfort and consolation , p. 133 Satan's Master-piece , his Club and Maul , ibid. The way to foil the Devil , p. 134 At what season the Passover was first eaten , p. 136 Nothing like Faith to help at a pinch , ibid. Faith the Eye , Hand , and Mouth of the Soul , ibid. 10. Here 's encouragement for such a● have in Word or Deed , spoke or done badly , in a day of Trial , p. 138 A comfortable Similitude for such , p. 138 Peter instanced , ibid. Promises for such , p. 139 An Objection answered , p. 140 Christ has Bags of Mercy yet never broken up , ibid. 11. Vse for Exhortation to Ministers and Christians to carry it to the World like their Master Christ , ibid. We should not be Austere , p. 142 We should not affect Wo●ldly Grandure , p. 143 We should in Life and Conversion be exemplary , p. 144 A gentle Reproof , ibid. The Conclusion , p. 146 An answer to those Grand Objections that lie in the way of them that would believe : For the Comfort of those that fear th●y have sinned against the Holy Ghost . p. 149 , &c. A Catalogue of Books , Printed and Sold by George Larkin , at the Two Swans without Bishopsgate . 1. SOlomon's Temple Spiritualiz'd : Or , Gospel-Light fetch'd out of the Temple at Jerusalem , to let us more easily into the Glory of New-Testament Truths : Wherein about Seventy Particulars relating to the Temple at Jerusalem , are Explained ; and what they signifie in Gospel-Times , U●folded , Brice Bonnd 1 s. 2. The Acceptable Sacrifice : Or the Excellency of a Broken Heart : Shewing the Nature , Signs , and Proper Effects of a Contrite Spirit , Price Bound 1 s. 3. A Discourse of the Building , Nature , Excellency and Government of the House of God : With Counsels and Directions to the Inhabitants thereof , Price Stich'd 4 d. 4. The Jerusalem-Sinn●r Saved : Or , Good News for the Vilest of Men : Being a Help for Despairing Souls : Shewing that Jesus Christ would have Mercy in the first Place offered to the Biggest Sinners . The Second Edition : In which is added , An Answer to those Grand Objections that lie in the way of them that would believe : For the Comfort of those that fear they have sinned against the Holy Ghost , Price Bound 1 s. All Four by John Bunyan of Bedford . 5. Instructions for Children : Or , The Child's and Youth's Delight : Teaching an easie way to Spell and Read True English : Containing the Father's Godly Advice , directing Parents in a Right and Spiritual Manner to Educate their Children : With a Christian Catechism , wherein all the Chief Principles of True Christianity are clearly Opened : Together with many other things both Pleasant and Useful for the Education of Children . Written by B. Keach Author of War with the Devil . Recommended to the Use of all Parents and Schoolmasters , by Hanserd Knollys , Price Bound 6 d. 6. The Tutor to True English : Or , Brief and Plain Directions , whereby all that can Read and Write may Attain to Orthography , ( or the Exact Writing of English ) as readily as if bred Scholars . Very much conducing likewise to the due Sounding and perfect Reading all sorts of Words used in the English Tongue . With an Introduction to Arithmetick , more easie than any yet extant . And several other Observations of General Use : Especially for the use of either Sex , and Forreigners . By Henry Care , Price Bound 1 s. 7. The Great Discovery : Or , A Golden Key to unlock the Greatest Points of Divinity contained in the Old and New Testaments : Wherein the Great Design of God for the Salvation of Sinners by Jesus Christ , in a Covenant-way , is more fully laid open and discovered , than has ever been hitherto done by any . By G. W. Price Bound 2 s. GOOD NEWS For the Vilest of Men. OR , A Help for Despairing Souls . Luke xxiv . 47. — Beginning at Jerusalem . THe whole Verse runs thus : And that repentance and remission of Sins should be preached in his Name among all Nations , beginning at Jerusalem . The Words were spoken by Christ , after he rose from the Dead , and they are here rehearsed after an Historical manner , but do contain in them a formal Commission , with a special Clause , therein . The Commission is , as you see , for the Preaching of the Gospel , and is very distinctly incerted in the Holy Record by Matthew and Mark. Go teach all Nations , &c. Go ye into all the World and preach the Gospel unto every Creature , Matt. 28.19 . Mark 16.15 . Only this Clause is in special mentioned by Luke , who saith , That as Christ would have the Doctrine of Repentance and Remission of Sins preached in his Name among all Nations , so he would have the People of Jerusalem to have the first proffer thereof . Preach it , saith Christ , in all Nations : but begin at Jerusalem . The Apostles then , though they had a Commission so large as to give them Warrant to go and preach the Gospel in all the World , yet by this Clause they were limited , as to the beginning of their Ministry : They were to begin this Work at Jerusalem . Beginning at Jerusalem . Before I proceed to an Observation upon the Words , I must ( but briefly ) t●uch upon two things : Namely , 1. Shew you what Jerusalem now was . 2. Shew you what it was to preach the Gospel to them . So the first , Jerusalem is to be considered of , either , 1. With respect to the descent of her People : Or , 2. With respect to her Preference and Exaltation : Or , 3. With respect to her present State , as to her Decays . First , As to her Descent : She was from Abraham , the Sons of Jacob , a People that God singled out from the rest of the Nations to set his love upon them . Secondly , As to her Preference , or Exaltation , she was the place of God's Worship , and that which had in , and with her , the special ●okens and Signs of God's Favour and Presence , above any o●her People in the Word . Hence the Tribes went up to Jerusalem to Worship , there was God's House , God's High Priest , God's Sacrifices accepted , and God's Eye , and God's Heart perpetually , Ps●l . 76.1 , 2. Psal. 122.1 , 2 , 3 , 4 , 5 , 6 , 7 , 8. 1 King. 9.3 . But , Thirdly , We are to consider Jerus●lem also in her Decays ; for as she is to considered , she is the proper object of our Text , as will be f●rther shewed by and by . Jerus●lem , as I toId you , ●as the place and fea● of God's Worship , but now decayed , deg●n●rated , and apostatiz●d . The Word , the Rule of Worship , was rejected of them , and in its place they had put and set up their own Traditions : They had rejected also the most weighty Ordinances , and put in the room thereof their own little things , ( Mat. 15. Mark 7. ) Jerusalem was therefore now greatly backslidden , and become the place where Truth and true Religion was much defaced . It was also now become the very sink of Sin , and seat of Hypocrisie , and gulf where true Religion was drowned . Here also now reigned Presumption , and groundless Confidence in God , which is the bane of Souls . Amongst its Rulers , Doctors , and Leaders , Envy , Malice , and Blasphemy vented it self against the Power of Godliness , in all places where it was espied : As also against the Promoters of it ; yea , their Lord and Maker could not escape them . In a Word , Jerusalem was now become the Shambles , the very Slaughter-shop for Saints . This was the place wherein the Prophets , Christ , and his People , were most horribly persecuted and murdered . Yea. so hardned at this time was this Jerusalem in her Sins , that she feared not to commit the biggest , and to bind her self by Wish under the guilt and damning evil of it ; saying , when the had murdered the Son of God , His Blood be upon us and our Children . And though Jesus Christ did both by Doctrine Miracles , and Holiness of Life , seek to put a stop to their Villanies ; yet they shut their eyes , stopt their ears , and rested not , till , as was hinted before , they had driven him out of the World. Yea , that they might , if possible , have extinguished his Name , and exploded his Doctrine out of the World , they against all Argument , and in despite of Heaven , its mighty hand , and undeniable proof of his Resurrection , did hire Souldiers to invent a Lye , saying , His Disciples stole him away from the Grave ; on purpose that Men might not count him the Saviour of the World , nor trust in him for the Remission of Sins . They were , saith Paul , contrary to all Men : For they did not only shut up the Door of Life against themselves , but forbad that it should be opened to any else . Forbidding us , saith he , to preach to the Gentiles , that they might be saved , to fill up their sin alway , Matt. 23.35 chap. 15.7 , 8 , 9. Mar. 7. ● , 7 8 , Mat. 3 7.8 9. Joh. 8.33 , 41. Mat. 27.18 . Mar. 3.30 . Luk. 265. Mat. 23. 37. Luk. 13 33 , 34. Psal. 2.22 , 23. Chap. 4.10 . Mat. 27.25 Chap. 20.11 , 12 , 13 , 14 , 15. 1 Thes. 2.14 , 15 , 16. This is the City , and these are the People : This is their Character , and th●se are their Sins . Nor can there be produced their parallel in all this World. Nay , what World ! what People ! what Nation , for Sin , and Transgression , could , or can be comp●red to Jerusalem ! Especially if you joyn to the matter of fact , the Light they sinned against , and the Patience which they abused . Infinite was the Wickedness upon this account which they committed . After all their abusings of wise Men , and Prophets , God sent unto them John Baptist , to reduce them , and then his Son to redeem them ; but they would be neither reduced nor redeemed , but persecuted both to the Death . Nor did they , as I said , stop here ; the Holy Apostles they afterwards persecuted also to Death , even so many as they could , the rest ●he drove from them unto the utmost Corners . Secondly , I come now to shew you what it was to preach the Gospel to them . It was , saith Luke , to preach to them Repentance and remission of Sins in Christs Name . Or as Mark has it , to bid th●m repent and believe the Gospel , Mar. 1.15 . Not that Repentance is a cause of Remission , but a sign of our hearty reception thereof . Repentance is therefore here put to intimate , that no pretended Faith of the Gospel is good , that is not accompanied with it . And this he doth on purpose 'cause he would not have them deceive themselves : For with what Faith can he expect remission of Sins in the Name of Christ , that is not heartily sorry for them ? Or how shall a man be able to give to others a satisfactory account of his unseigned subjection to the Gospel , that yet abides in his impenitency ? Wherefore Repentance is here joined with Faith in the way of receiving the Gospel . Faith is that without which it cannot be received at all : And Repentance that without which it cannot be received unseignedly . When therefore Christ says , he would have Repentance and Remission of Sins preached in his Name among all Nations ; it is as much as to say , I will that all men every where be sorry for their sins , and accept of mercy at Gods hand thorow me , lest they fall under his wrath in the Judgment . For as I said , without Repentance , what pretence soever men have of Faith , they cannot escape the wrath to come . Wherefore Paul saith , God commands all men ev●ry where to repent ( in order to their Salvation ) because he hath appointed a day in the which he will Judge the World in Righte●usness by that man whom he hath ordained , Acts 17.30 . And now to come to this Clause , Beginning at Jerusalem : That is , that Christ would have Jerusalem have the first offer of the Gospel . 1. This cannot be so commanded , because they had now any more right of themselves thereto than had any of the Nations of the World ; for their Sins had divested them of all self-deservings . 2. Nor yet , because they stood upon the advance ground with the worst of the Sinners of the Nations . Nay , rather the Sinners of the Nations had the advanc●-ground of them . For Jerusalem was long , before she had added this Iniquity to her sin , worse than the very Nations that God cast out before the Children of Israel , 2 Chron. 33. 3. It must therefore follow that this Cl●use , B●gin at Jerusalem , was put into this Commission of meer Grace and Compassion ; Even from the overflowings of the Bowels of Mercy . For indeed they were the worst , and so in the most deplorable condition of any People under the Heavens . Whatever therefore their relation was to Abraham , Isaac , or Jacob , however they formerly had been the People among whom God had placed his Name and Worship , they were now degenerated from God , more than the Nations were from their Idols , and were become guilty of the highest Sins which the People of the World were capable of committing . Nay , none can be capable of committing of such pardonable Sins as they committed against their God , when they slew his Son , and persecuted his Name and Word . From these Words therefore thus explained , we gain this Observation ; That Jesus Christ would have mercy offered in the first place to the biggest Sinners . That these Jerusalem Sinners were the biggest Sinners that ever were in the World , I think none will deny , that believes that Christ was the best Man that ever was in the World , and also was their Lord God. And that they were to have the first offer of his Grace , the Text is as clear as the Sun ; for it saith , Begin at Jerusalem . Preach , saith he , Repentance and remission of sins to the Jerusalem-sinners ; to the Jerus●lem-sinners in the first place , One would a-thought , since the J●rusalem-sinners were the worst , and greatest Sinners , Christ's greatest enemies , and those that not only despised his Person , Doctrine , and Miracles , but that a little before had had their hands up to the elbows in his Heart-bloud , That he should rather have said , Go into all the World , and preach Repentance and Remission of Sins among all Nations ; and af●er that , offer the same to Jerusalem . Yea , it had been infinite Grace , if he had said so . But what Grace is this ? Or what Name shall we give it , when he commands that this Repentance and Remission of Sins , which is designed to be preached in all Nations , should first be offered to Jerusalem , in the first place to the worst of Sinners : Nor was this the first time that the Grace which was in the Heart of Christ , thus shewed it self to the World. For while he was yet alive , even while he was yet in Jerus●lem , and perceived even among these Jerusalem-sinners , which was the most vile amongst them ; he still in his preaching did signifie that he had a desire that the worst of these worst should in the first place come unto him . The which he sheweth where he saith to the better sort of them , The Publicans and Harlots enter into the Kingdom of God before you , Matt. 21.31 . Also when he compared Jerusalem with the Sinners of the Nations , then he commands that the Jerusalem-sinners should have the Gospel at present confined to them . Go not , saith he , into the way of the Gentiles , and into any of the Cities of the Samaritans enter ye not : but go rather to the lost Sheep of the house of Israel , Matt. 10.5 , 6. chap. 23.37 . But go rather to them , for they were in the most fearful plight . These therefore must have the Cream of the Gospel , namely , the first offer thereof in his Life-time : Yea , when he departed out of the World , he left this as part of his last Will with his Preachers , that they also should offer it first to Jerusalem . He had a mind , a careful mind , as it seems , to priviledge the worst of Sinners with the first offer of Mercy , and to take from among them a People to be the first fruits unto God and to the Lamb. The fifteenth of Luke also is famous for this , where the Lord Jesus takes more care , as appears there by three Parables , for the lost Sheep , lost Groat , and the Prodigal Son , than for the other Sheep , the other Pence , or for the Son that said he had never transgressed . Yea , he shews that there is Joy in Heaven , among the Angels of God , at the repentance of one Sinner , more than over Ninety and nine Just Persons , which need no repentance , Luke 15. After this manner therefore the mind of Christ was set on the Salvation of the biggest Sinners in his Life-time . But joyn to this , this Clause , which he carefully put into the Apostles Commission to preach , when he departed hence to the Father ; and then you shall see that his Heart was vehemently set upon it , for these were part of his last words with them , Preach my Gospel to all Nations , but see that you begin at Jerusalem . Nor did the Apostles overlook this Clause , when their Lord was gone into Heaven : They went first to them of Jerusalem , and preached Christ's Gospel to them . They abode also there for a season and time , and preached it to no body else , for they had regard to the Commandment of their Lord. And it is to be observed , namely , that the first Sermon which they preached after the Ascension of Christ , it was preached to the very worst of these Jerusalem-sin●ers ; even to those that were the murderers of Jesus Christ , Acts 2.23 . For these are part of the Sermon ; Ye took him , and by wicked hands have Crucified and slain him . Yea , the next Sermon , and the next , and also the next to that , was preached to the self-same murderers , to the end they might be saved , Acts 3. 14 , 15 , 16. chap. 4 , 10 , 11. chap. 5 , 30. chap. 7.52 . But we will return to the first Sermon that was preached to these Jerusalem-sinners , by which will be manifest more than great Grace , if it be duly considered . For after that Peter and the rest of the Apostles , had in their Exhortation perswaded these Wretches to believe that they had killed the Prince of Life , and after they had duly fallen under the guilt of their Murder , saying , Men and Brethren , what shall we do ? He replies by an universal Tender to them all in general , considering them as Christ-killers . That if they were sorry for what they had done , and would be Baptized for the Remission of their sins in his Name , they should receive the gift of the Holy Ghost , Acts 2.37 , 38. This he said to them all , though he knew that they were such sinners . Yea , he said it without the least stick , or stop , or p●use of Spirit , as to whether he had best to say so or no. Nay , so far off was Peter from making an Objection against one of them , that by a particular Clause in his Exhortation , he endeavours , that not one of them may escape the Salvation offered . Repent , saith he , and be Baptized every one of you . I shut out never a one of you . For I am commanded by my Lord , to deal with you , as it were , one by one , by the Word of his Salvation . But why speaks he so particularly ? Oh! there were reasons for it . The People with whom the Apostles were now to deal , as they were Murderers of our Lord , and to be charged in the general with his Blood , so they had their various and particular acts of Villany in the guilt thereof , now lying upon their Consciences . And the guilt of these their various and particular acts of wickedness , could not perhaps , be reached to a removal thereof , but by this particular Application . Repent every one of you ; be Baptized every one of you , in his Name , for the Remission of Sins , and you shall , every one of you , receive the Gift of the Holy Ghost . Object . But I was one of them that plotted to take away his Life : May I be saved by him ? Peter . Every one of you . Object . But I was one of them that bare false Witness against him : Is there Grace for me ? Peter . For every one of you . Object . But I was one of them that cryed out , Crucifie , Crucifie him ; and that desired that Barabas the Murderer might live , rather than him . What will become of me , think you ? Peter . I am to preach Repentance and Remission of Sins to every one of you , says Peter . Object . But I was one of them that did spit in his face when he stood before his Accusers . I also was one that mocked him , when in anguish he hanged bleeding on the tree . Is there room for me ? Peter . For every one of you , says , Peter . Object . But I was one of them that in his extremity said , Give him Gall and Vinegar to drink , why may not I expect the same when anguish and guilt is upon me ? Peter . Repent of these your wickednesses , and here is remission of sins for every one of you . Object . But I railed on him , I reviled him , I hated him , I rejoyced to see him mocked at by others . Can there be hopes . for me ? Peter . There is for every one of you . Repent and be Baptized every one of you in the Name of Jesus Christ , for the Remission of Sins , and ye shall receive the Gift of the Holy Ghost . Oh! what a blessed Every one of you , i● here ! How willing was Peter and the Lord Jesus , by his Ministry , to catch these Murderers with the Word of the Gospel , that they might be made Monuments of the Grace of God! How unwilling , I say , was he , that any of these should escape the hand of Mercy ! Yea , what an amazing wonder is it , to think , that above all the World , and above every body in it , These should have the first offer of Mercy ! Beginning at Jerusalem . But was there not something of moment in this Clause of the Commission ? Did not Peter , think you , see a great deal in it , that he should thus begin with these men , and thus offer , so particularly , this Grace to each particular man of them ? But , as I told you , This is not all . These Jerusalem-sinners must have this offer again and again ; Every one of them , must be offered it over and over . Christ would not take their first rejection for a denial ; nor their second repulse for a denial : But he will have Grace offered once , and twice , and thrice , to these Jerusalem-sinners . Is not this amazing Grace ! Christ will not be put off . These are the Sinners , that are sinners indeed . They are Sinners of the biggest sort , consequently such as Christ can , if they convert and be saved , best serve his ends and designs upon . Of which more anon . But what a pitch of Grace is this ! Christ is minded to amaze the World , and to shew that he acteth not like the Children of men . This is that which he said of old , I will not execute the fierceness of my wrath , I will not return to destroy Ephraim , for I am God and not Man , Hos. 11.9 . This is not the manner of Men ; Men are shorter winded ; Men are soon moved to take Vengeance , and to right themselves in a way of Wrath and Indignation But God is full of Grace , full of Patience , ready to Forgive , and one that delights in Mercy . All this is seen in our Text. The biggest sinners must First be offered Mercy . They must , I say , have the Cream of the Gospel offered . unto them . But we will a little proceed . In the Third C●apter we find , that they who escaped Converting by the first Sermon , are called upon again , to accept of Grace and Forgiveness for their Murder committed upon this Son of God. You have killed ; yea , you have denyed the Holy one and the Just , and desired a Murderer to be granted unto you . And killed the Prince of Life . M●rk , He falls again upon the very Men that actually were , as you have it in the Chapters following , his very Betrayers and Murderers , Acts 3.14 , 15. As being loth that they should escape the mercy of Forgiveness . And Exhorts them again to repent , that their sins might be blotted out , Ver. 19.20 . Ag●in , in the Fourth Chapter , he charges them afresh with this Murder , Ver. 10. But withall tells them , Salvation is in no other . Then like a heavenly Decoy , he puts himself also among them , to draw them the better under the Net of the Gospel ; saying , There is none other Name under Heaven given among men , whereby we must be saved , Ver. 12. In the fifth Chapter you find them railing at him , because he continued preaching among them Salvation in the Name of Jesus . But he tells them , That that very Jesus whom they had slain and hanged on a Tree , him God had raised up , and exalted to be a Prince and a Saviour , to give Repentance to Isra●l , and Forgiveness of Sins , Vir. 29.30 , 31. Still insinuating , that tho they had killed him , and to this day rejected him , yet his business was to bestow upon them , Repentance and Forgiveness of Sins . 'T is true , after they began to kill again , and when nothing but killing would serve their turn ; then they that were scattered abroad , went every where preaching the Word . Yet even some of them to hankered after the Conversion of the Jews , that they preached the Gospel only to them . Also the Apostles still made their abode at Jerusalem , in hopes that they might yet let down their Net for another draught of these Jerusalem-sinners . Neither did Paul and Barnabas , who were the Ministers of God to the Gentiles , but offer the Gospel in the first place to those of them that for their wickedness were scattered like Vagabonds among the Nations . Yea , and when they rendred Rebellion and Blasphemy for their Service and Love ; they replied , It was necessary that the Word of God should first have been spoken to them , Acts 1.8 . chap. 13.46 , 47. Nor was this their Preaching unsuccessful among these People : But the Lord Jesus so wrought with the Word thus spoken , that thousands of them came flocking to him for Mercy . Three thousand of them closed with him at the first ; and afterwards two thousand more ; for now they were in number about five thousand ; whereas before Sermons was preached to these Murderers , the number of the Disciples were not above a hundred and twenty , Acts 1.15 . chap. 2.41 . chap. 4 , 4. Also among these People that thus flocked to him for Mercy , there was a great company of the Priests , chap. 6.7 . Now the Priests were they that were the greatest of these biggest Sinners ; they were the Ringleaders , they were the Inventors and Ringleaders in the mischief . ' T●as they that set the People against the Lord Jesus , and that was the cause why the upro●r increased , until Pilate had given Sentence upon him . The chief Priests and Elders , says the Text , perswaded ( the People ) the multitude , that they should ask Barabas , and destroy Jesus , Mat. 27.20 . And yet behold , the Priests , yea , a great company of the Priests became obedient to the Faith. Oh the Greatness of the Grace of Christ ! ! That he should be thus in love with the Souls of Jerusalem-sinners ! That he should be thus delighted with the Salvation of the Jerusalem-sinners ! That he should not only will that his Gospel should be offered them , but that it should be offered unto them first , and before other Sinners were admitted to a hearing of it ; Begin at Jerusalem . Was this Doctrine well believed , where would there be place for a doubt , or a fear of the Damnation of the Soul , if the Sinner be penitent ; How bad a Life soever he has lived , how many soever in number are his sins ! But this Grace is hid from the Eyes of Men , the Devil hides it from them ; for he knows it is alluring ; he knows it has an attracting Vertue in it . For this is it , that above all Arguments can draw the Soul to God. I cannot help it , but must let drop another Word : The first Church , the Jerusalem - Church , from whence the Gospel was to be sent into all the World ; was a Church made up of Jerusalem-sinners . These great Sinners were here the most shining Monuments of the exceeding Grace of God. Thus you see , I have proved the Doctrine ; and that , not only by shewing you , that this was the practice of the Lord Jesus Christ in his Life-time ; but his last Will , when he went up to God ; saying , Begin to preach at Jerusalem . Yea , it is yet further manifested , in that when his Ministers first began to preach there , he joyned his Power to the Word , to the Converting of thousands of his Betrayers and Murderers ; and also many of the Ringleading Priests , to the Faith. I shall now proceed , and shall shew you , 1. The Reasons of the point . 2. And then make some Application of the whole . The Observation you know , is this , Jesus Christ would have mercy offered in the first place to the biggest Sinners , to the Jerusalem-sinners ; preach Repentance , and remission of sins , in my Name , among all Nations , Beginning at Jerusalem . The Reasons of the Point are , First , Because the biggest Sinners have most need thereof . He that has most need , Reason says , should be helped first . I mean , when a helping hand is offered , and now it is . For the Gospel of the Grace of God is sent to help the World , Acts 16.9 . But the biggest sinner has most need . Therefore in reason , when Mercy is sent down from Heaven to men , the worst of men should have the first offer of it . Begin at Jerusalem . This is the reason which the Lord Christ himself renders , why in his Life-time he left the best , and turned him to the worst ; why he sat so loose from the Righteous , and stuck so close to the Wicked . The whole , saith he , have no need of the Physician , but the sick . I came not to call the righteous , but sinners to repentance , Mark 2.15 , 16 , 17. Above , you read , that the Scribes and Pharisees said to his Disciples , How is it that he eateth and drinketh with Publicans and Sinners ? Alas , they did not know the reason . But the Lord renders them one , and such an one as is both natural and cogent ; Saying , These have need , most need . Their great necessity requires that I should be most friendly , and shew my grace first to them . Not that the other were sinless , and so had no need of a Saviour : But the Publicans and their Companions , were the biggest sinners , they were , as to view , worse than the Scribes , and therefore in reason should be helped first , because they had most need of a Saviour . Men that are at the point to dye , have more need of the Physician , than they that are but now and then troubled with are Heart-fainting-qualm . The Publicans and Sinners were as it were , in the mouth of Death , Death was swallowing of them down ; and therefore the Lord Jesus receives them first , offers them mercy first . The whole have no need of the Physician , but the sick . I came not to call the righteous , but sinners to repentance . The Sick , as I said , is the biggest sinner , whether he sees his Disease or not . He is stained from Head to Foot , from Heart to Life and Conversation . This man in every mans judgment , has the most need of mercy . There is nothing attends him from Bed to Board , and from Board to Bed again , but the visible characters , and obvious symptoms of eternal damnation . This therefore is the man that has need , most need , and therefore in reason should be helped in the first place . Thus 't was with the People concerned in the Text , they were the worst of sinners , Jerusalem-sinners , sinners of the biggest size , and therefore such as had the greatest need : Wherefore they must have mercy offered to them , before it be offered any where else in the World. Begin at Jerusalem , offer mercy first to a Jerusalem-sinner : This man has most need , he is farthest from God , nearest to Hell , and so one that has most need . This mans sins are in number the most , in cry the loudest , in weight the heaviest and consequently will sink him soonest : Wherefore he has most need of mercy . This man is shut up in Satans hand , fastest bound in the cords of his sins ; one that Justice is whetting his Sword to cut off , and therefore has most need , not only of mercy , but that it should be extended to him in the first place . But a little further , to shew you the true nature of this Reason , to wit , That Jesus Christ would have mercy offer'd in the first place to the biggest sinners . First , Mercy ariseth from Bowels and Compassion , from Pity , and from a feeling of the Condition of those in misery , In his Love , and in his Pity , he saveth us , And again , The Lord is p●tiful , very petiful , and of great mercy , Isa. 63.9 . Jam , 5.11 . Now where Pity and Compassion is , there is yearning of Bowels ; and where there is that , there is a readiness to help . And , I say again , The more deplorable and dreadful the Condition is , the more directly doth Bowels and Compassion turn themselves to such , and offer help and deliverance . All this flows from our first Scripture proof , I came to call them that have need ; to call them first , while the rest look on , and murmur . How shall I give thee up , Ephraim ? Ephraim was a Revolter from God , a man that had given himself up to Devilism : A company of men , the ten Tribes , that worshiped Devils , while Judah kept with his God. But how shall I give thee up , Ephraim ? How shall I deliver thee Israel ? How shall I make thee as Admah ? How shall I set thee 〈◊〉 Zeboim ? ( and yet thou art worse than they : nor has Samaria committed half thy sins , Ezek. 16.46 , 47 , 48 , 49 , 50 , 51. ) My heart is turned within me , and my repentings are kindled together , Hos. 11.8 . But where do you find that ever the Lord did thus rowl in his Bowels for , and after any Self-righteous man ? No , no , they are the Publicans and Harlots , Idolaters and Jerusalem-sinners , for whom his Bowels thus yearn and tumble about within him . For alas ! poor Worms , they have most need of mercy . Had not the good Samaritan more compassion for that man that fell among Thieves , ( though that fall was occasioned by his going from the place where they worshipped God , to Jerico , the cursed City ) than we read he had for any other besides ? His Wine was for him , his Oyl was for him , his Breast for him ; his Pen●y , his Care , and his Swadling-bands for him ; for alas , Wretch ! he had most need , Luke 10.30 , 31 , 32 , 33 , 34 , 35. Zacheus the Publican , the chief of the Publicans , one that had made himself the richer by wronging of o●hers ; the Lord at that time singl●th him out from all the rest of his brother Publicans , and that in the face of many Pharisees , and proclaimed in the audience of them all , That that day Salvation was come to his ●ouse , Luke 19.1 , 2 , 3 , 4 , 5 , 6 , 7 , 8. The Woman also that had been bound down by Satan for eighteen years together , his compassions putting him upon it , he loosed her , though those that stood by snarled at him for so doing , Luk. 13.11 , 12 , 13. And why the Woman of Sarepta , and why Naaman the Syrian , rather than Widows and Lepers in Israel ; but because their conditions were more deplorable , ( for that ) they were most forlorn , and farthest from help , Luk. 4.25 , 27. But I say , why all these , thus named ? why have we not a Catalogue of some Holy men that were so in their own eyes , and in the judgment of the World ? Alas ! if at any time any of them are mentioned , how seemingly coldly doth the Record of Scripture present them to us ? Nicodemus , a Night-Professor , and Simon the Pharisee , with his Fifty Pence ; and their great ignorance of the methods of Grace , we have now and then touched upon . Mercy seems to be out of his proper Chanel , when it deals with Self-righteous men ; but then it runs with a full stream when it extends it self to the biggest sinners . As God's mercy is not regulated by Man's goodness , nor obtained by Man's worthiness ; so not much set one by saving of any such . But more of this anon . And here let me ask my Reader a Question : Suppose that as thou art walking by some Pond-side , thou shouldst espy in it , four or five Children all in danger of drowning , and one in more danger than all the rest ; judge which has most need to be helped out first ? I know thou wilt say , he that is nearest drowning : Why , this is the case ; the bigger Sinner , the nearer d●o●ning ; therefore the bigger sinner , the more need of mercy ; yea , of help by mercy in the first place . And to this our Text agrees , when it saith , Beginning at Jerusalem . Let the Jerusalem Sinner , says Christ , have the first offer , the first invitation , the first tender of my grace and mercy , for he is the biggest sinner , and so has most need thereof . Secondly , Christ Jesus would have mercy offered in the first place to the biggest sinners , because when they , any of them , receive it , it redound , most to the fame of his Name . Christ Jesus , as you may perceìve , has , put himself under the term of a Physician , a Doctor for curing of Diseases : And you know that Applause , and a Fame , is a thing that Physicians much desire . That is it that helps them to Patients , and that also that will help their Patients to commit thems●lves to their Skill for Cure , with the more confidence and repose of Spirit . And the best way for a Doctor or Physician to get themselves a Name , is in the first place to take in hand , and Cure some such as all others have given off for lost and dead . Physician● get neither Name nor Fame by pricking of Wheals or pi●king out Thistles , or by laying of Plaisters to the scratch of a P●n . Every old Woman can do this . But if they will have a Name and a Fame , if they will have it quickly , they must , as I said , do some great and desperate Cures . Let them fetch one to Life that was Dead ; let them recover one to his Wits , that was Mad ; let them make one that was born Blind , to See ; or let them give ripe Wits to a Fool ; these are ro●able Cures ; and he that can do th●s , and if he doth thus first , he shall have the Name and Fame he desires ; he may lye a B●d till Noon . Why , Christ Jesus forgiveth Sins for a Name , and so beg●ts of himself a go●d Report in the hearts of the Children of men . And therefore in reason , he must be willing , as also he did command , that his mercy should be offered first to the biggest Sinners . I will forgive their sins , iniquities , and transgressions , says he , and it shall turn to me for a name of Joy , and a praise , and an honour , before all the Nations of the earth , Jer. 33.8 , 9. And hence it is that at his first appearing he took upon him to do such mighty works . He got a Fame thereby ; he got a Name thereby , Mat. 4.23 , 24. When Christ had cast the legion of Devils out of the man of whom you read , Mark 5. He bid him go home to his Friends and tell it . Go home , saith he , to thy friends , and tell them how great things God has done for thee , and has had compassion on thee , Mark 5.19 . Christ Jesus seeks a Name , and desireth a Fame in the World ; and therefore , or the better to obtain that , he commands that mercy should first be proffered to the biggest sinners , because by the saying of one of them , he makes all men marvel . As 't is said of the man l●st mentioned , whom Christ cured toward the beginning of his Ministry : And he departed , says the Text , and began to publish in Decapolis , how great things Jesus had done for him , and all men did m●rvel , Ver. 20. When John told Christ , that they saw one casting out Devils in his Name , and they forbad him because he followed not with them : What is the answer of Christ ? Forbid him not , for there is no man which shall do a miracle in my Name , that can lightly speak evil of me . No , they will rather cause his Praise to be heard , and his Name to be magnified , and so put Glory on the head of Christ. But we will follow a little our Metaphor : Christ , as I said , has put himself under the term of a Physician ; Consequently he desireth that his Fame , as to the Salvation of sinners , may spread abroad , that the World may see what he can do . And to this end , has not only commanded that the biggest sinners should have the first offer of his mercy ; but has , as Physicians do , put out his Bills , and published his doings , that things may be read and talked of . Yea , he has moreover in these his blessed Bills , the Holy Scriptures , I mean , incerted the very Names of Persons , the places of their abode , and the great Cures that by the means of his Salvations he has w●ought upon th●m to this very end : Here is , Item , Such a one by my grace and redeeming Blood , was made a Monument of everlasting Life : And such a one by my perfect Obedience , became an Heir of Glory . And then he produceth their Names . Item , I s●ved Lot from the guilt and damnation that he had procured to himself by his incest . Item , I saved David from the Vengeance that belonged to him for committing of Adultery and Murder . Here is also Solomon , M●nasseh , Pet●r , Magdal●n , and many others made mention of in this Book . Yea , here are their Names , their Sins , and their Salvations recorded together , that you may read , and know what a Saviour he is , and do him honour in the World. For why are these things thus recorded , but to shew to Sinners what he can do , to the praise and glory of his grace ? And it is observable , as I said before , we have but very little of the Salvation of little sinners mentioned in God's Book , because that would not have answered the design , to wit , to bring glory and fame to the Name of the Son of God. What should be the reason , think you , why Christ should so easily take a denial of the great ones , that wear the Grandure of the World , and struggle so hard for Hedge creepers and Highway men , ( as that Parable , Luke 14. seems to import he doth ) but to shew forth the riches of the glory of his Grace to his praise . This , I say , is one Reason to be sure . They that had their Grounds , their yoke of Oxen , and their m●rriage Joys , were invited to come ; but they made their excuse , and that serv●d the turn . But when he comes to deal with the worst , he saith to his Servants , Go ye out and bring them in higher . Go out quickly and bring in hither the poor , the maimed , the halt , and the blind . And they did so . And he said again , Go out into the high ways , and Hed●es , and Compel them to come in , that my house may be fill●d , Luk. 14.18 , 19 23. These poor , lame , maimed , blind , hedge-creepers , and high way men , Must come in , Must be forced in . These , if saved , will make his Merits shine . When Christ was crucified , and hanged up between the Earth and Heavens , there was two Thieves crucified with him ; and , behold , he lays hold of one of them , and will have him away with him to Glory . Was not this a strange act , and a display of unthought-of grace ? Were there none but Thieves there , or were the rest of that company out of his reach ? Could he not , think you , have stooped from the Cross to the Ground , and have laid hold on some honester man if he would ? Yes , doubtless . Oh , but then he would not have displayed his Grace , nor so have pursued his own designs ; namely , to get to himself a praise and a name ; But now he has done it to purpose . For who that sh●ll read this Story , but must confess that the Son of God is full of grace ; for a proof of the riches ther●of , he left behind him , when upon the Cross , he took the T●ief away with him to glory . Nor can this one act of his be buried : It will be talked of to the end of the World to his praise . Men shall speak of the might of thy terrible acts ; and will declare thy greatness . Th●y shall abundantly utter the memory of thy great goodness , and shall sing of thy righteousness . They shall speak of the glory of thy Kingdom , and talk , of thy power . To make known to the Sons of men , his mighty acts , and the gl●rious Majesty of his Kingdom . Psal. 145.6 , 7 , 8 , 9 , 10 , 11 , 12. When the Word of God came among the Conjurers and those Sooth-sayers , that you read of Act. 19. and had p●evailed with some of them to accept of the grace of Christ , the Holy Ghost records it with a boast , for that it would redound to his praise ; saying , And many of them that used curious Arts , brought their Books toge●her and burned th●m before all men , and counted the price of them , and found it fifty thousand piec●s of Silver . So mightily grew the Word of God and prevailed , Acts 19. 19 , 20. It wrenched out of the clutches of Satan , some of those of whom he thought himself most sure . So mightily grew the Word of God. It grew mightily , it incroached upon the Kingdom of the Devil ! It pursued him , and took the prey : It forced him to let go his hold ! It brought away captive , as Prisoners taken by force of Arms , some of the most valiant of his Army . It fetch back from , as it were , the confines of Hell , some of those that were his most trusty , and that with Hell had been at an agreement . It made them come and confess their deeds , and burn their Books before all men : So mightily grew the Word of God , and prevailed . Thus therefore you see why Christ will have Mercy offered in the first place to the biggest Sinners . They have most need thereof ; and this is the most ready way to extol his name that rideth upon the Heavens to our help . But , Thirdly , Christ Jesus would have Mercy offered in the first place to the biggest Sinners , Because by their Forgiveness and Salvation , others , hearing of it , will be encouraged the more to come to him for Life . For the Physi●ian by curing of the most desperate at the first , doth not only get himself a Name , but begets Encouragement in the minds of other diseased folk to come to him for help . Hence you read of our Lord , that after , through his tender mercy , he had Cured many of great Diseases , his Fame was spread abroad : They brought unto him all sick People that were taken with divers Diseases and Torments , and those which were poss●sse● with Devils , and those which were Lunatick and those that had the Palsie , and he healed them ; and there followed him great multitudes of People from Galilee , and Decapolis , and Jerusalem , and Judea , and from beyond Jordan , Mat. 4.24 , 25. See here , He first by working , gets himself a Fame , a Name , and Renown , and now men take Encouragement , and bring from all quarters their Diseased to him , being helped by what they had heard , to believe that their Diseased should be healed . Now , as he did with those outward Cures , so he does in the proffers of his Grace and Mercy ; he proffers that in the first place to the biggest Sinners , that others may take Heart to come to him to be saved . I will give you a Scripture or two , I mean , to shew you that Christ by commanding that his Mercy should in the first place be offered to the biggest of Sinners , has a design , thereby to encourage and provoke others to come also to him for Mercy . God , saith Paul , who is rich in Mercy , for his great love wherewith he loved us , even when we were dead in our sins hath quickened us together with Christ. ( by Grace ye are saved ) and hath raised us up together , and made us sit together in Heavenly places in Christ Jesus . But why did he do all this ? That in the Ages to come he might shew the exceeding R●ches of his Grace in his kindness towards us thorow Christ Jesus , Ephes. 2.4 , 5 , 6 , 7. See , here 's a design , God lets out his Mercy to Eph●sus of design , even to shew to the Ages to come , the exceeding Riches of his Grace in his kindness to them thorow Christ Jesus . And why to shew by these , the exceeding Riches of his Grace to the Ages to come thorow Christ Jesus ? But to alure them , and their Children also to come to him , and to partake of the same Grace thorow Christ Jesus . But what was Paul , and the Ephesian-Sinners ? ( of Paul we will speak anon ) These Ephesian-Sinners , They were men dead in Sins , men that walked according to the dictates and motions of the Devil , worshippers of Diana , that Effeminate Godd●ss : Men far off from God , aliens and strangers to all good things , such as were far off from that , as I s●id , and cons●quently in a most deplorable condition . As the Jerusalem-Sinners were of the highest sort among the Jews , so these Ephesian-Sinners were of the highest sort among the Gentiles , ( Ephes. 2.1 , 2 , 3. Acts 19.35 . Ephes. 2.11 , 12. ) W●erefore as by the Jerusalem-Sinners , in saving them first , he had a design to provoke others to come to him for Mercy ; so , The same design is here set on foot again , in his calling and converting the Ephesian-Sinners ; that in the Ages to come he might shew the ●xceeding Riches of his Grace , says he , in his kindness towards us thorow Christ Jesus . T●ere is yet one hint behind . 'T is said that God saved these FOR his love . That is , as I think for the setting forth , for the commendations of his love , for the advance of his love in the Hearts and minds of them that should come after . As who should say , God has had Mercy upon , and been Gracious to you , that he might shew to others for their encouragement , that they have ground to come to him to be saved . When God saves one great Sinner , 't is to encourage another great Sinner to come to him for Mercy . He saved the Thief , to encourage Thieves to come to him for Mercy . He saved Magdalen , to encourage other Magdalens to come to him for Mercy . He saved Saul , to encourage Sauls to come to him for Mercy . And this Paul himself doth say , For this cause , saith he . I obtained Mercy , that in me first Jesus Christ might shew forth all long suffering for a Pattern to them which should hereafter believe on him to life everlasting , 1 Tim. 1.16 . How plain are the words ! Christ in saving of me , has given to the World a Patern of his Grace , that they might see , and believe , and come , and be saved . That they that are to be born hereafter , might believe on Jesus Christ to life everlasting . But what was Paul ? Why he tells you himself , I am , says he , the chief of Sinners ; I was , says he , a Blasphemer , a Pers●cutor , an injurious Person : but I obtained Mercy , 1 Tim. 1.14 , 15. Ay , that 's well for you Paul ; but what advantage have we thereby ? Oh very much , saith he ; For , for this cause I obtained M●rcy , that in me First , Jesus Christ might shew all long suffering for a pattern to them which shall believe on him to life everlasting . Thus therefore you see that this third Reason is of strength , namely , That Jesus Christ would have Mercy offered in the first place to the biggest Sinners , because , by their Forgiveness and Salvation , others , hearing of it , will be encouraged the more to come to him for M●rcy . It may well therefore be said to God , Thou delight●st in Mercy , and Mercy pleases thee , Mich. 7.18 . But who believes that this was Gods design in shewing Mercy of old ? Namely , That we that come after might take courage to come to him for Mercy ; or that Jesus Christ would have Mercy offered in the first place to the biggest Sinners , to stir up others to come to him for Life . This is not the manner of men ! O God! But David saw this betimes , therefore he makes this one Argument with God , That he would blot out his Transgressions , that he would forgive his Adultery , his Murders , and horrible Hypocrisie . Do it , O Lor● , saith he , do it , And then will I teach Trans●ressors thy ways , and Sinners shall be Converted unto thee , Psal. 51.7 , 8 , 9 , 10 , 11 , 12 , 13. He knew that the Conversion of Sinners would be a work highly pleasing to God , as being that which he had designed before he made Mountain or Hill : Wherefore he comes , and he saith , Save me , O Lord ; if thou wilt but save me , I will fall in with thy design . I will help to bring what Sinners to thee I can . And Lord , I am willing to be made a Preacher my self , for that I have been a horri●le Sinner ; wherefore , if thou sh●lt forgive my great Transgressions , I sh●ll be a fit man to tell of thy wonderous Grace to others . Yea , Lord , I dare promise , that if thou wilt have mercy upon me , it shall tend to the glory of thy Grace , and also to the increase of thy Kingdom ; for I will tell it , and Sinners will hear on'● . And there is nothing so suiteth with the hearing Sinner , as Mercy : and to be inform'd that God is willing to bestow it upon him . I will teach Transgressors thy ways , and Sinners sh●ll be Converted unto thee . Nor will Christ Jesus miss of his design in profering of Mercy in the first place to the biggest Sinners . You know what work the Lord , by laying hold of the Woman of Samaria , made among the People there . They knew that she was a Town-Sinner , an Adultress . Yea , one that after the most audacious manner , lived in Uncleanness with a man that was not her Husband . But when she , from a turn upon her Heart , went into the City , and said to her Neighbours , Come : Oh how they came ! how they flocked out of the City to Jesus Christ ! Then they went out of the City , and came to him , and many of the Samaritans ( People perhaps as bad as her self ) believed on him , for the saying of the woman , which testified , saying , He told me all that ever I did ( John 4.39 . ) That word , He told me all that ever I did , was a great Argument with them ; for by that they gathered , That tho he knew her to be vile , yet he did not despise her , nor refuse to shew how willing he was to communicate his Grace unto her : And this fetched over , fi●st , her , then them . This woman , as I said , was a Samaritan-Sinner , a Sinner of the worst Complexion . For the Jews abhorred to have ought to do with them ( verse 9. ) wherefore none more fit than she to be made one of the Decoys of Heaven , to bring others of these Samaritan Wild-Fowls under the Net of t●e Grace of Christ. And she did the work to purpose . Many , and many more of the Samaritans believed on him , Verse 40 , 41 , 42. The Heart of man , tho set on Sin , will , when it comes once to a perswasion that God is willing to have Mercy upon us , incline to come to Jesus Christ for life ; witness those turn-a-ways from God , that you also read of in Jeremiah ; for after they had heard three or four times over , that God had Mercy for backsliders , they broke out and said , Behold , we come unto thee , for thou art the Lord our God. Or as those in Hosea did , For in thee the F●therless find mercy . ( Jer. 3.22 . Hos. 14.1 , 2 , 3. ) Mercy , and the revelation thereof , is the only Antidote against Sin. 'T is of a thawing nature : 't will lose the Heart that is frozen up in Sin : yea , 't will make the Unwilling willing to come to Jesus Christ for , Life . Wherefore do you think was it that Jesus Christ told the Adulterous woman , and that before so many Sinners , That he had not Condemned her , but to alure her , with them there present , to hope to find favour at his hands . ( As he also saith in another place , I came not to Judge , but to Save the World ) , for might they not thence most rationally conclude , That if Jesus Christ had rather save , than damn an Harlot , there was encouragement for them to come to him for Mercy . I heard once a story from a Souldier , who with his Company had laid Siege against a Fort , that so long as the Besieged were perswaded their Foes would show them no favour , they Fought like Mad-men ; but when they saw one of their Fellows taken , and received to favour , they all came tumbling down from their Fortress , and d●livered themselves into their Enemies hands . I am perswaded , did men believe that there is that Grace and Willingness in the Heart of Christ to save Sinners , as the Word imports there is , they would come tumbling into his Arms : But Satan has blinded their Minds , that they cannot see this thing . Howbeit the Lo●d Jesus has , as I said , that others might take Heart and come to him , given out a commandment that Mercy should in the fi●st place be offered to the biggest Sinners . Begin , saith he , at Jerusalem . And thus I end the third Reason . Fourthly , Jesus Christ would have Mercy offered in the first place to the biggest Sinners , Because that is the way , if they receive it , most to weaken the Kingdom of Satan , and to keep it low●st in every Age of the World. The biggest Sinners , they are Satans Colon●ls , and Captains , the Leaders of his People , and they that most stoutly make Head against the Son of God. Wherefore let these first be conquered , and his Kingdom will be weak . When Ishbosheth had lost his Abner , his Kingdom was made weak , nor did he sit but tottering then upon his Throne . So when Satan loseth his strong men , them that are mighty to work Iniquity , and dextrous to manage others in the same , then is his Kingdom weak ( 2 Sam. 3. ) Therefore I say , Christ doth offer Mercy in the first place to such , the more to weaken his Kingdom . Christ Jesus was glad to see Satan f●ll like Lightning from Heaven , that is suddenly or headlong ; and it was , surely , by casting of him out of strong Possessions , and by r●covering of some notorious Sinners out of his Clutches , ( Luke 10.17 , 18 , 19. ) Samptson , when he would pull down the Philistians Temple , took hold of the two main Pillars of it , and breaking them , down came the House . Christ came to destroy the works of the Devil , and to destroy by converting Grace , as well as by redeeming Blood. Now Sin swarms and lieth by Legions , and whole Armies , in the Souls of the biggest Sinners , as in Garrisons : Wherefore the way , the most direct way to destroy it , is first to deal with such Sinners , by the Word of his Gospel , and by the Merits of his Passion . For Example , tho I shall give you but a homely one ; Suppose a Family to be very Lowzy , and one or two of the Family to be in chief the breeders ; the way , the quickest way , to clear that Family , or at least to weaken the so swarming of those Vermine , is , in the first place to sweeten the Skin , Head , and Cloaths of the chief breeders : And then , though all the Family should be apt to breed them , the number of them , and so the greatness of that Plague there , will be the more impaired . Why , there are some people that are in chief the Devils Sin-Breeders in the Towns and Places where they live . The Place , Town , or Family where they live , must needs be horrible lowsie , and as it were , eaten up with Vermin : Now let the Lord Jesus in the first place cleanse these great Breeders , and there will be given a nip to those swarms of Sins that use to be committed in such places throughout the Town , House , or Family where such sin-breeding Persons used to be . I speak by Experience ; I was one of these lowzy ones , one of these great sin-breeders ; I infected all the Youth of the Town where I was born , with all manner of youthful Vanities . The neighbours counted me so , my practise proved me so : Wherefore Christ Jesus took me first ; and taking me first , the Contagion was much allayed all the Town over . When God made me sigh , they would harken , and enquiringly say , What 's the matter with John ? They also gave their I various opinions of me : But as I said , Sin cooled , and failed , as to his full carrier . When I went out to seek the Bread of Life , some of them would follow , and the rest be put into a muse at home . Yea , almost the Town , at first , at times , would go out to hear at the place where I found good : Yea , young and old for a while had some reformation on them ; also some of them perceiving that God had mercy upon me ▪ came crying to him for mercy too . But what need I give you an Instance of poor I ; I will come to Manasseh the King : So long as he was a ringleading Sinner , the great Idolater , and chief for Devilism , the whole Land flowed with wickedness ; For he made them to sin , and do worse than the Heathen that dwelt round about them , or that was cast out from before them . But when God converted him , the whole Land was reformed . Down went the Groves , the Idols , and Altars of Baal , and up went true Religion in much of the Power and Purity of it . You 'll say , The King reformed by Power . I answer , doubtless , and by Example too ; for People observe their Leaders ; as their Fathers did , so did they , 2 Chron. 33.2 King. 17.41 . This therefore is another Reason , why Jesus would have mercy offered in the first place to the biggest sinners , because that is the best way , if they receive it , most to weaken the kingdom of Satan , and to keep it poor and low . And do you not think now , that if God would but take hold of the hearts of some of the most notorious in your Town , in your Family , or Countrey , that this thing would be verified before your faces ? It would , it would , to the Joy of you that are godly , to the making of Hell to sigh , to the great suppressing of Sin , the glory of Christ , and the joy of the Angels of God. And Ministers should therefore , that this Work might go on , take advantages to perswade with the biggest Sinners to come into Christ , according to my Text , and their Commissions : Beginning at Jerusalem . Fifthly , Jesus Cbrist would have mercy offered in the first place to the biggest sinners . Because such , when converted , are usually the best helps in the Church against temptations , and fittest for the support of the feeble minded there . Hence , usually , you have some such in the first plantation of Churches ; or quickly upon it . Churches would do but sorrily , if Christ Jesus did not put such Converts among them ; they are the Monuments and Mirrors of Mercy . The very sight of such a Sinner in God's House , yea , the very thought of him , where the sight of him cannot he had , is oft-times greatly for the help of the Faith of the feeble . When the Churches ( said Paul ) that were in Judea , heard this concerning me , that he which persecuted them in time past , now preached the Faith which once he destroyed , They glorified God in me , Gal. 1.20 , 21 , 22 , 23 , 24. Glorified God ] How is that ? Why , they praised him , and took courage to believe the more in the mercy of God : For that he had had mercy on such a great sloner as he . They glorified God [ in me ] They wondred that Grace should be so rich , as to take hold of such a Wretch as I was ; and for my sake believed in Christ the more . There are two things that great sinners are acquainted with , when they come to divulge them to the Saints , that are a great relief to their Faith. 1. The Contests that they usually have with the Devil at their parting with him . 2. Their knowledge of his Secret i● his workings . For the First , The biggest sinnes hav●●sually great contests with the Devil at ●heir parting 's ; and this is an help to ●aints . For ordinary Saints find afterwards what the vile ones find at first ; but when at the opening of hearts the one finds himself to be as the other , the one is a comfort to the other . The lesser sort of sinners find but little of this , till after they have been some time in profession ; but the Vile Man meets with his at the beginning . Wherefore he , when the other is down , is ready to tell that he has met with the same before . For I say , he has had it before . Satan is loth to part with a great Sinner . What , my true Servant ( quoth he ) my old Servant , wilt thou forsake me now ? Having so often sold thy self to me to work wickedness , wilt thou forsake me now ? Thou horrible Wretch , dost not know , that thou hast sinned thy self beyond the reach of Grace , and dost think to find Mercy now ? Art not thou a Murderer , a Thief , a Harlot , a Witch , a sinner of the greatest size , and dost thou look for mercy now ? Dost thou think that Christ will foul his fingers with thee ? 'T is enough to make Angels blush , saith Satan , to see so vile a one knoc● at Heaven gates● or Mercy , and wilt tho● be so abominable bold to do it ? Thus Satan dealt with me , says the great Sinner when at first I came to Jesus Christ. An● what did you reply , saith the Tempted ? Why , I granted the whole Charge to be true , says the other . And what , did you d●spair ? or how ? No ( saith he ) I said , I am Magdalene , I am Zicheus , I am the Thief , I am the Harlot , I am the Publican , I am the Prodigal , and one of Christ's Murderers : Yea , worse than any of these , and yet God was so far off from rejecting of me , ( as I found afterwards ) that there was musick and dancing in his House for me , and for Joy that I was come home unto him . Oh blessed be God for Grace , ( says the other ) for then I hope there is favour for me . Yea , as I told you , such a one is a continual Spectacle in the Church , for every one by , to behold God's grace , and wonder ! Secondly , And as for the Secrets of Satan , such as are Suggestions to question the Being of God , the truth of his Word , and to be annoyed with devilish Blasphemies : None more acquainted with these than the biggest sinners at their Conversion ; wherefore thus also they are prepared to be helps in the Church to relieve and comfort the other . I might also here tell you of the Contests and Battels that such are engaged in , wherein they find the beffettings of Satan , above any other the Saints . At which times Satan assaults the Soul with darkness , fears , frightful thoughts of Apparitions ; now they sweat , pant , cry-out , and struggle for life . The Angels now come down to behold the sight , and rejoyce to see a bit of Dust and Ashes to overcome Principalities and Powers , and Might , and Dominions . But , as I said , when these come a little to be setled , they are prepared for help for others , and are great Comforts unto them . Their great sins give encouragement to the Devil to assault them , and by these temptations Christ takes advantage to make them the more helpful to the Churches . The biggest sinner , when he is Converted and comes into the Church , say● to them all , by his very coming in , Behold me , all you that are Men and Wom●n of a low and timerous spirit ; you whose hearts are narrow , for that you never had the advantage to know , because your sins are few , the largeness of the grace of God. Behold , I say , in me , the exceeding riches of his grace ! I am a Pattern set forth before your faces , o● whom you may look and take hear● ▪ This , I say , the great sinner ●an say , to the exceeding comfort of 〈◊〉 the rest . Wherefore , as I have hinted before , when God intends to stock a place with Saints , and to make that place excellently to flourish with the riches of his grace ; he usually begins with the Conversion of some of the most notorious there abouts , and lays them as an Example to allure others , and to build up when they are converted . 'T was Paul that must go to the Gentiles , because Paul was the most outragious of all the Apostles , in the time of his unregeneracy : Yea , Peter must be he that after his horrible fall , was thought fittest , when recovered again , to comfort and strengthen his Brethren . See Luke 22.31 , 32. Some must be Pillars in God's House , and if they be Pillars of Cedar , they must stand while they are stout and sturdy sticks in the Forrest , before they are cut down , and planted or placed there . No man , when he buildeth his House , makes the principal parts thereof , of weak or feeble Timber ; for how could such bear up the rest ; but of great and able Wood. Christ Jesus also goeth this way to work , he makes of the biggest Sinners , Bearers and Supporters to the rest . This then may serve for another Reason , why Jesus Christ gives out in Commandment , that Mercy should in the first place be offered to the biggest Sinners , Because such when converted , are usually the best h●lps in the Church against temptations , and fittest for the support of the fe●ble-minded there . Sixthly , Another reason , why Jesus Christ would have Mercy offered in the first place to the biggest Sinners , is , Because They , when converted , are apt to Live him most . This agrees both with Scripture , and Reason . Scripture says so . To whom much is forgiven , the same loveth much . To whom little is forgiven , the same loveth little , Luk. 7.47 . Reason says so . For as it would be the unreasonablest thing in the world , to render hatred for love , and contempt for forgiveness ; so 't would be as ridiculous to think that the reception of a little kindness should lay the same obligations upon the heart to love , as the reception of a great deal . I would not disparage the love of Christ ; I know the least dram of it , when it reaches to forgiveness , is great above all the world ; But comparatively , there i● greater extentions of the love of Chris● to one , than to another : He that has most sin , it forgiven , is partaker of the greatest love , of the greatest forgiveness . I know also , that there are some , that from this very Doctrine , say , Let us do evil , that good may come ; and that turn the Grace of our God into Lasciviousness . But I speak not of these , These will neither be ruled by Grace nor Reason . Grace would teach them , if they know it , to deny Ungodly Courses ; and so would Reason too , if it could truly sense the Love of God , Tim. 2 11 , 1● . Rom. 11.1 . Doth it look like what hath any Coherence with Reason or Mercy , for a man to abuse his Friend ? Because Christ died for men , shall I therefore Spit in his Face ? The Bread and Water that was given by Elisha to his Enemies , that came the Land of Israel to take him , had so muc● influence upon their Minds , tho Heathens , that they returned to their homes without hurting him : Yea , it kept them from coming again in a hostile manner into the Coasts of Israel , 2 Kings 6.19 , 20 , 21 , 22 , 23. But to forbear to Illustrate till anon ; one reason why Ch●ist Jesus shews Mercy to Sinners , is that he might obtain their Love , that he may remove their base affections , firm base objects , to himself . Now if he loves to be loved a little , he loves to be loved much ; but there is not any that are capable of loving much , save those that have much forgiven them . Hence 't is said of Paul , That he laboured more than them all , to wit , with a labour of love , because he had been by Sin more vile against Christ than they all , 1 Cor. 15. He it was that persecuted the Church of God , and wasted it , Gal. 1.13 . He , of them all , was the only raving Bedlam against the Saints : And being exceeding mad , says he , against them , I persecuted them even to strange Cities , Acts 26.11 . This raving Bedlam , that once was so , is he that now says , I laboured more than them all ; more for Christ than them all . But Paul , what moved thee thus to do ? The love of Christ , says he . It was not I , but the grace of God that was with me . As who should say ; O Grace ! 'T was such Grace to save me ! 'T was such marvelous Grace for God to look down from Heaven upon me , and that secured me from the wrath to come , that I am captivated with the sense of the rich●s of it . Hence I act , hence I labour ; For how can I otherwise do , since God not only separated me from my Sins and Companions , but separated all the powers of my Soul and Body to his Service ? I am therefore prompted on by this exceeding love , to labour as I have done ; yet not I , but the grace of God with me . Oh! I shall never forget his love , nor the circumstances under which I was , when his love laid hold upon me . I was going to Damascus with Letters from the High Priest to make Havock of God's People there , as I had made Havock of them in other places . These bloody Letters was not imposed upon me . I went to the High Priest and desired them of him , Acts 9.1 , 2. And yet he saved me ! I was one of the men , of the chief men that had a hand in the Blood of his Martyr Stephen , yet he had mercy on me ! When I was at Damas●us , I stunck so horribly like a Blood-sucker , that I became a Terrour to all thereabout . Yea , Ananias ( good man ) made intercession to my Lord against me , yet he would have mercy upon me ! Yea , joyned mercy to mercy , until he had made me a monument of Grace . He made a Saint of the , land perswaded me , that my transgressions were forgiven me . When I began to preach , those that heard me were amazed ; and said , Is not this he that destroyed them that called on t●is Name in Jerusalem , and came hither for that intent , that he might bring them bound to the High P●iest ? Hell doth know that I was a Sinner ; Heaven doth know that I was a Singer : Th● World also knows that I was a Sinner , a Sinner of the greatest size ; but I obtained mercy , Acts 9.20 , 21. Shall not this lay Obli●ation upon me ? Is not Love of the greatest force to oblige ? Is it not strong as Death ? Cruel as the Grave ? and hotter than the Coals of Juniper ? Hath it not a most vehement flame ? Can the Waters quench it ? Can the Floods drown it ? I am under the force of it , and this is my continual cry , What shall I render to the Lord for all the Benefits which he has bestow●d upon me ? Ay! Paul , this is something , thou speakest like a Man , like a man affected , and carried away with the love and gra●e of God. Now this sense , and this affection , and this labour , giveth to Christ the love that he looks for . But he might have converted twenty little sinners , and yet not found , for grace bestowed , ●o ●uch love in them all . I wonder how far a man might go among the Converted Sinners of the smaller size , before one could find one that so much as look any thing this wayward . Where is he that is thus under pangs of love for the Grace bestowed upon him by Jesus Christ ? Excepting only some few ; you may walk to the Worlds end and find none . But , as I sail , some there are , and so there has been in every age of the Church , great sinners , that have had much forgiven them . And they love much upon this account . Jesus Christ therefore knows what he doth , when he lays hold on the hearts of sinners of the biggest size . He knows that such an one will love more than many that have not sinned half their sins . I will tell you a Story that I have ●ead of Martha and Mary ; the Name of the Book I have forgot . I mean of the Book in which I found the Relation ; but the thing was thus : Martha , saith my Author , was a very holy Woman , much like Lazarus , her Brother ▪ but Mary was a loose and wan●on creature . Martha did seldom miss good Sermons , ●nd Lectures , when she could come at them in Jerusalem ; but Mary would frequent the house of Sports , and the company of the vilest of Men for lust . And though Martha had often desired that her Sister would go with her to hear her Preachers : Yea , had often entreated her with Tears , to do it , yet could she never prevail ; for still Many would make her excuse , or reject her with disdain for her Zeal and Preciseness in Religion . After Martha had waited long , tried many ways to bring her Sister to good , and all proved ineffectual . At last , she comes upon her thus . Sister , quoth she , I pray thee go with me to the Temple to day , to hear one preach a Sermon . What kind of Preacher is he , said she ? Martha replied , It is one Jesus of Nazareth , he is the handsomest man that ever you saw with your eyes . Oh! he shines in Beauty , and is a most excellent Preacher . Now what does Mary ? After a little pause , but goes up into her Chamber , and with her Pins and her Clouts , decks up her self as fine as her fingers could make her . This done , away she goes , not with her Sister Mar●ha , but as much unobserved as she could , to the Sermon , or rather to See the Preacher . The Hour and Preacher being come , and she having observed whereabout the Preacher would stand , goes and sets her self so in the Temple , that she might be sure to have the full view of this excellent Person . So he comes in , and she looks , and the first glimps of his Person pleased her . Well , Jesus addresseth himself to his Sermon , and she looks earnestly on him . Now at that time , saith my Author , Jesus Preached about the lost Sheep , the lost Goat , and the prodigal Child . And when he came to shew what care the Shepherd took for one lost Sheep , and how the Woman swept to find her Piece which was lost , and what Joy there was at their finding ; she began to be taken by the Ears , and forgot what she came about , musing what the Preacher would make on 't : But when he came to the Application , and shewed that by the lost Sheep was meant a great Sinner ; by the Shepherds care was meant God's love for great Sinners ; and that by the joy of the Neighbours , was shewed what joy there was among the Angels in Heaven over one great Sinner that repenteth ; She began to be taken by the Heart . And as he spake these last words , she thought he pitched his innocent Eyes just upon her , and looked as if he spake what was now said , to her . Wherefore her heart began to tremble , being shaken with affection and fear ; then her Eyes run down with tears apace ; wherefore she was forced to hide her face with her Handkerchief , and so sat sobbing and crying all the rest of the Sermon . Sermon being done , up she gets , and away she goes , and withal , enquired where this Jesus the Preacher dined that day ? And one told her , at the house of Simon the Pharisee . So away goes she , first to her Chamber , and there strips her self of her wanton Attire ; then falls upon her knees to ask God forgiveness for all her wicked life . This done , in a modest dress she goes to Simon 's house , where she finds Jesus set at Dinner . So she gets behind him , and weeps , and drops her tears upon his Feet like Rain , and washes them , and wipes them with the Hairs of her Head. She also kiss●d his Feet with her Lips , and anointed them with Oyntment . When Simon the Pharisee perceived what the Woman did , and being ignorant of what it was to be forgiven much ( for he never was forgiven more than Fifty Pence . ) He began to think within himself , that he had been mistaken about Jesus Christ , because he suffered such a Sinner as this Woman was , to touch him . Surely , quoth he , this Man , if he were a Prophet , would not let this Woman come near him , for she is a Town Sinner , ( so ignorant are all Self-righteous men of the way of Christ with Sinners ) But lest Mary should be discouraged with some clownish carriage of this Pharisee , and so desert her good beginnings , and her new steps which she now had began to take towards eternal Life , Jesus began thus with Simon . Simon , saith he , I have somewhat to say unto thee . And he saith , Master , say on . There was , said Jesus , a certain Creditor had two Debtors , the one owed him Five hundred Pence , and the other , Fifty . And when they had nothing to pay , he frankly forgave them both . Tell me therefore which of them will love him most ? Simon answered and said , I sup●●se he to whom he forgave most . And he said unto him , Thou hast rightly judged . And he turned to the Woman , and said unto Simon , Seest thou this Woman ? I entred into thy house , thou gavest me no Water for my Feet : But she hath washed my Feet with tears , and wiped them with the hairs of her head . Thou gavest me no kiss , but this Woman , since the time I came in , hath not ceased to kiss my Feet . My Head with Oyl ●hou didst not anoint , but this Woman hath anointed my Feet with Oyntment . Wherefore I say unto thee , Her Sins which are many , are forgiven , for she loved much ; but to whom little is forgiven , the same loveth little . And he said unto her , thy Sins are forgiven , Luk. 7.36 , 37 , 38 , 39 , 40 , 41 , 42 , 43 , 44 , 45 , 46 , 47 , 48 , 49 , 50. Thus you have the Story . If I come short in any Circumstance , I beg Pardon of those that can correct me . 'T is three or four and twenty Years since I saw the Book , yet I have as far as my memory will admit , given you the relation of the Matter . However , Luke , as you see , doth here present you with the Substance of the whole . Alas ! Christ Jesus has but little thanks for the saving of the little Sinners . To whom lit●le is forgiven , the same lovers little . He gets not Water for his Feet , by his saving of such Sinners . There are abundance of dry-eyed Christians in the World , and abundance of dry eyed . Duties too : Duties that never was wetted with the tears of Contrition and Repentance , nor ever sweetned wish the great Sinners box of Oyntment . And the reason is , such sinners have not great sins to be saved from ; or if they have , they look upon them in the diminishing-glass of the Holy Law of God. But I rather believe that the Professors of our days want a due sense of what they are ; for verily , for the generality of them , both before and since Conversion , they have been sinners of a lusty size : But if their Eyes be holden , if Convictions are not shown , if their knowledge of their sins is but like to the eye-sight in twilight , the Heart cannot be affected with that grace that has laid hold on the man , and so Christ Jesus sows much , and has little coming in . Wherefore His way is oft-times to step out of the way , to Jeri●o , to Samaria , to the Country of the Gaddarens , to the Coasts of Tyre and Sidon , and also to Mount Calvary , that he may lay h●ld of such kind of Sinners as will love him to his liking Luk. 19.1 , 2 , 3 , 4 , 5 , 6 , 7 , 8 , 9 , 10. John 4.3 , 4 , 5 , 6 , 7 , 8 , 9 , 10 , &c. Mark 5.1 , 2 , 3 , 4 , 5 , 6 , 7 , 8 , 9 , 10 , 11 , 12 , 13 , 14 , 15 , 16 , 17 , 18 , 19 , 20. Matt. 15.21 , 22 , 23 , 24 , 25 , 26 , 27 , 28. Luke 23.33 , 34 , 35 , 36 , 37 , 38 , 39 , 40 , 41 , 42 , 43. But thus much for the Sixth Reason , why Christ Jesus would have Mercy offered in the first place to the biggest Sinners ; to wit , because such sinners when converted , are apt to love him most . The Jerusalem-sinners were they that out-stript , when they were Converted , in some things , all the Churches of the Gentiles . They were of one heart , and of one soul , neither said any of ●hem , that ought of the things that they poss●ssed was their own ; neither was there any among them that lacked for as many as were possessors of Lands , or Houses , sold them , and brought the price of the things that were sold , and laid them down at the Apostles feet , &c. Acts 4.32 , 33 , 34 , 35. Now show me such another Pattern if you can . But why did these do thus ? Oh! they were Jerusalem-sinners . These were the Men that but a little before , had killed the Prince of Life , and those to whom he did , that notwithstanding , send the first offer of Grace and Mercy . And the sense of this , took them up betwixt the Earth and the Heaven , and carried them on in such ways and methods , as could never be trodden by any since . They talk of the Church of Rome , and set h●r in her Primitive state , as a Pattern , and Mother of Churches ; when the Truth is , they were the Jerusalem-sinners , when Converts , that out-did all the Churches that ever was . Seventhly , Christ Jesus would have Mercy offered in the first place to the biggest sinners , beacause Grace , when it is received by such , finds matter to kindle upon more freely than it finds in other sinners . Great Sinners are like the dry Wood , or like great Candles , which burns best and shines with biggest light . I lay not this down , as I did those Reasons before , to shew , that when great Sinners are Converted , they will be encouragement to others , though that is true ; but to shew that Christ has a delight to see Grace , the Grace we receive , to shine . We love to see things that bear a good gloss , yea , we chuse to buy such kind of matter to work upon , as will , if wrought up to what we intend , cast that lustre that we desire . Candles that burn not bright , we like not ; Wood that is green will rather smother and spu●ter and smoak , and or●ok , and flounce , than cast a brave light and pleasant heat . Wherefore great Folks care not much , not so much for such kind of things , as for them that will better answer their ends . Hence Christ desires the biggest Sinner , in him there is Matter to work by , to wit , a great deal of sin ; for as by the Tallow of the Candle , the Fire takes occasion to burn the brighter ; so by the sin of the Soul , Grace takes occasion to shine the clearer . Little Candles shine but little , for there wanteth matter for the Fire to work upon ; but in the great Sinner , here is more matter for Grace to work by . Faith shines , when it worketh towards Christ , through the sides of many and great Transgressors ; and so does Love , for that much is forgiven . And what matter can be found in the Soul for Humility to work by so well , as by a sight that I have been and am an abominable Sinner ? And the same is to be said of Patience , Meekness , Gentleness , Self-denial , or of any other Grace . Grace takes occasion by the vileness of the man , to shine the more ; even as by the ruggidness of a very strong Distemper , or Disease , the vertue of the Medicine is best made manifest . Where Sin abounds , Grace much more abounds . Rom. 5.20 . A black string makes the Grace burn clear . Some say when Grace and a good Nature meet together , they do make shinning Christians ; but I say , when Grace and a great Sinner meets , and when Grace shall subdue that great Sinner to it self , and shall operate after its kind in the Soul of that great Sinner , then we have a shinning Christian ; Witness all those of whom mention was made before . Abraham was among the Idolaters when in the Land of Assyria , and served Idols with his Kindred on the other side of the Flood , Jos. 24.2 . Gen. 11.31 . but who when called , was there in the World , in whom Grace shone so bright as in him ? The Thessalonians were Idolaters , before the Word of God came to them ; but when they had received it , they became examples to all that did believe , in Macedonia and Achaia , 1 Thess. 1.6 , 7 , 8 , 9 , 10. God the Father and Jesus Christ his Son , are for having things seen , for having the Word of Life held forth . They light not a Candle that it might be put under a Bushel , or under a Bed , but on a Candlestick , that all that come in may see the light , Matt. 5.15 . Mar. 4.21 . Luk. 8.16 . chap. 11.33 . And , I say , as I said before , in whom is it like so to shine , as in the Souls of great sinners ? When the Jewish Pharisees dallied with the Gospel , Christ threatned to take it from them , and to give it to the barbarous Heathens , and Idolaters . Why so ? For they , saith he , will bring forth the Friends thereof in their season . Therefore I say unto you , The Kingdom of God Shall be taken from you , and given to a Nation bringing forth the fruits thereof , Mat. 21.41 , 43. I have often marvelled at our Youth , and said in my heart , What should be the reason that they should be so generally at this day debauched as they are ! For they are now Profane to amazement : And sometimes I have thought one thing , and sometimes another : That is , why God should suffer it so to be . At last I have thought of this : How if the God whose ways are past finding out , should suffer it so to be now , that he might make of some of them the more glorious Saints hereafter . I know Sin is of the Devil , but it cannot work in the world without permission : and if it happens to be as I have thought , it will not be the first time that God the Lord hath caught Satan in his own design . For my part , I believe that the time is at hand , that we shall see better Saints in the World , than has been seen in ●t this many aday . And this Vileness that at present does so much swallow up out Youth , is one cause of my thinking so : For out of them , for from among them , when God sets to his Hand , as of old , you shall see what penitent ones , what trembling ones , and what ●dmirers of Grace , will be found to profess the Gospel , to the glory of God by Christ. Alas ! We are a company of worn-out Christians , our Moon is in the Ware ; we are much more black than white , more dark than light ; we shine but a little ; Grace in the most of us , is d●cayed . But I say , when they of the●e debauched ones that are to be saved , shall be brought in ; when these that look more like Devils than Men shall be Converted to Christ , ( and I believe s●veral of them will ) then will Christ be ex●lted , Grace adored , the World prized , Sions Paths better trodden , and Men in the pursuite of their own Salvation , to the amazement of them that are left behind . Just before Christ came into the Flesh , the World was Degenerated as it is now ; The generality of the Men in Jerus●lem were become either high and famous for Hypocrisie , or filthy base in their Lives . The Devil also was broke loose in hideous manner , and had taken possession of many : Yea , I believe that there was never Generation before nor since , that could produce so many possessed with Devils , deformed , lame , blind , and infected with monstrous Diseases , as that Generation could . But what was the reason thereof ? I mean the reason from God ? Why one ( and we may sum up more in that answer that Christ gave to his Disciples concerning him that was born Blind ) was , that the Works o● God might be made manifest in them and that the Son of God might be glorified thereby , Joh. 9.2 , 3. chap. 11.4 . Now if these Devils and Diseases , a● they possessed Men then , were to mak● way and work for an approaching Chr●s● in Person , and for the declaring of hi● Power , why may we not think that now even now also , he is ready to come b● his Spirit in the Gospel to heal man of the Debaucheries of our Age ? I can not believe that Grace will take them a● for there are but few that are saved : But yet it will take some , even some of the worst of Men , and make Blessed ones of them . But O! how these Ringleaders in Vice , will then shine in Vert●e ! They will be the very Pillars in Churches , they will be as an Ensign in the Land ; The Lord their God shall save them in that day , as the Flock of his People , for they shall he as the Stones of a Crown , lift up as an Ensign upon the Land , Zech. 9.16 . But who are these ? Even Idolatrous Ephraim , and backsliding Judah , Ver. 13. I know there is groand to fear , that the Iniquity of this Generation will be pursued with heavy Judgments : But that will not hinder what we have supposed : God took him a glorious Church out of Bloody Jerusalem , yea , out of the chief of the Sinners there , and left the rest to be taken and spoiled , and sold Thirty for a Penny , in the Nations where they were Cap●ives . The Gospel working gloriously in a place , to the seizing upon many of the ringleading Sinners thereof , promiseth no security to the rest , but rather threatneth them with the heaviest and smartest Judgments ; as in the Instance now given , we have a full demonstration ; but in defending , the Lord will defend his People ; and in saving , he will save his Inheritance . Nor does this speak any great comfort to a decayed and backsliding sort of Christians , for the next time God rides Post with his Gospel , he will leave such Christians , behind him . But I say , Christ is resolved to set up his Light in the World ; yea , he is delighted to see his Graces shine , and therefore he commands that his Gospel should to that end , be offered in the first place to the biggest Sinners ; for by great Sins it shineth most : Therefore he saith , Begin at Je●usalem . Eighthly , And lastly , Christ Jesus will have Mercy to be offered in the first place to the biggest Sinners , For that by that means the Impenitent that are l●ft behind , will be at the Judgment , the more left without excuse . God's Word has two edges , it can cut back-stroke and fore-stroke . If it doth thee no good , it will do thee hurt ; 'T is the savour of Life unto Life to those that receive it , but of Death unto Death to them that refuse it , 2 Cor. 2.15 , 16. But this is not all , the tender of Grace to the biggest Sinners , in the first place , wi●l not only leave the rest , or those that refuse it , in a deplorable condi●ion , but will also stop their mouths , and cut off all pretence to excuse at that day . If I had not come and spok●n unto them , saith Christ , they had not had Sin ; but now th●y have no cloke for their sin , for their sin of persevering in Impenitence , Job 15.22 . But what did he speak to them ? Why even that which I have told you ; to wit , That he has in special , a delight in saving the biggest Sinners . He spake this in the way of his Doctrine , he spake this in the way of his Practice , even to the pouring out of his last breath before them , Luk. 23.34 . Now since this is so , what can the Condemned at the Judgement say for themselves , why Sentence of Death should not be passed upon them ? I say , what excuse can they make for themselves , when they shall be asked why they did not in the day of S●lvation come to Christ to be saved ? Will they have ground to say to the Lord , Thou wast only for saving of little Sinners , and therefore because they were great ones , they durst not come unto him ; Or that thou hadst not comp●ssion for the biggest Sinners , therefore I died in despair ; will these be excuses for them as the Case now standeth with them ? Is there not every where in God's Books sl●t contradiction to this , in multitudes of Promises , of Invitations , of Examples , and the like ? Alas , alas ! there will then be there millions of Souls to confute this Plea ; ready I say , to stand up and say , O! deceived World , Heaven swarms with such , as was , when they were in the World , to the full as bad as you . Now this will kill all plea or excuse , why they should not perish in their sins ; yea , the Text says , they shall see them there ; There shall be weeping , when you shall see Abraham , and Isaac , and Jacob , and all the Prophets in the Kingdom of Heaven , and you your selves thrust out . And they shall come from the East , and from the West , and from the North , and from the South , and shall sit down in the Kingdom of God , Luk. 13.28 , 29. Out of wh●ch company it is easie to pick such , as sometimes were as bad People as any now b●eathe on the face of the Earth . What think you of the first Man , by whose sins there are millions now in Hell ? And so I may say , what think you of ten thousand more besides ? But if the Word will not stifle and gagg them up , I speak now for amplification sake , the view of those who are saved shall There comes an Incestuous Person to the Barr , and pleads that the bigness of his Sins was a bar to his receiving the Promise ; But will not his mouth be stopt as to that , when Lot and the Incestuous Corinthian shall be set before him , Gen. 19.33 , 34 , 35 , 36. 1 Co● . 5.1 , 2. There comes a Thief and says , Lord ! my sin of Theft , I thought , was such as could not be pardoned by thee ! But when he shall see the Thief that was saved on the Cross , stand by , as clothed with beauteous Glory , what further can he be able to object ? Yea , the Lord will produce ten thousand of his S●ints at his coming , who shall after this manner execute Judgment upon all , and so convince all that are ungodly among them , of all their hard speeches which ungodly sinners have spoken against him , Jude 15 , 16. And these are hard speeches against him , To say that he was not able or willing to save Men , because of the greatness of their sins , or to say that they were discouraged by his Word from Repentance , because of the heinousness of their offences . These things , I say , shall then be confuted ; He comes with ten thousand of his S●ints to confute them , and to stop their mouths from making objections against their own eternal damnation . Here is Adam the destroyer of the World ; he●e is Lot that lay with both his Daughters ; here is Abraham that was sometimes an Idolater , and Jacob that was a Supplanter , and Ruben that lay with his Fathers Concubine , and Judah that lay ●ith his Daughter-in-Law , and Levy and Simeon that wickedly slew the Sechemites ; and Aaron that made an Idol to be Worshipped , and that proclaimed a Religious Feast unto it . Here is also Rahab the Harlot , and Bathsheba that bare a B●stard to David . Here is Solomon that great Backslider , and Manasseh that man of Blood , and a Witch . Time would fail to tell you of the Woman of Canaans Daughter , of Mary Magdalen , of Matthew the Publican , and of Gideon and Sampson , and many thousands more . Alas , alas ! I say , what will these Sinners , do , that have , through their unbelief , eclipsed the glorious largeness of the mercy of God , and gave way to despair of Salvation because of the bigness of their sins . For all these , though now glorious Saints in Light , were sometimes Sinners of the biggest size , who had sins that were of a notorious hue ; Yet now , I say , they are in their shining and heavenly Robes before the Throne of God and of the Lamb , Blessing for ever and every , that Son of God for their Salvation , who dyed for them upon the Tree ; admiring that ever it should come into their Hearts once to think of coming to God by Chirst : But above all , blessing God for granting of them light to see those incouragements in his Testament ; without which , without doubt , they had be●n daunted and sunk down under guilt of Sin and Despair , as their fellow sinn●rs have done . B●t now they also are all Witness●s for God and for his Grace against an unb●lieving World ; for as I said , they shall come to convince the World of their Speeches , their hard and unbelieving words , that they have spoken concerning the mercy of God , and the merits of the Passion of his blessed Son Jesus Christ. But will it not , think you , strangely put to silence all such thonghts , and words , and reasonings of the Ungodly before the Barr of God ? doubtless it will ; yea , and will send them away from his presence also , with the greatest guilt , that possibly can fallen upon the Consciences of Men. For what will sting like this ? I have through mine own foolish , narrow , unworthy , undervaluing thoughts of the love and ability of Christ to save me , brought my self to everlasting ruine . 'T is true , I was a horrible sinner , not one in a hundred did live so vile a life as I , but this should not have kept me from closing , with Jesus Christ : I see now that there are abundance in Glory that once were as bad as I have been , but they were saved by Faith , and I am damned by Unbelief . Wr●tch that I am ! why did not I give glory to the Redeeming Blood of Jesus ? Why did I not humbly cast my Soul at his bless●d foot stool for Mercy ? Why did I judge of his ability to save me by the voice of my shallow reason , and the voice of a guilty Conscience ? Why betook not I my self to the holy Word of God ? Why did I not read and pray that I might understand , since now I perceive that God said then , He giveth liberally to them that pray , and upbraideth not , Jam. 1.5 . 'T is rational to think , that by such Cogitations as these , the unbelieving World will be torn in pieces before the Judgment of Christ : Especially those that have lived where they did or might have heard the Gospel of the Grace of God. Oh! that saying , It shall be more tolerable for Sodom at the Judgment , than for them , will be better understood . See Luke 10.8 , 9 , 10 , 11 , 12. This Reason therefore standeth fast ; Namely , That Christ , by offering mercy in the first place to the biggest Sinners , now , will stop all mouths of the impenitent at the day of Judgment , and cut off all excuse that shall be attempted to be made ( from the thoughts of 〈◊〉 greatness of their sins ) why they ca●● not to him . I have often thought of the day of Judgement , and how God will deal with sinners at that day : And I believe it will be managed with that sweetness , with that equitableness , with that excellent Righteousness , as to every sin , and circumstance , and aggravation thereof ▪ that men that are damned , before the Judgment is over , shall receive such conviction of the righteous Judgment of God upon them , and of their deserts of Hell fire , that they shall in themselves , conclude that there is all the reason in the world that they should be shut out of Heaven , and go to Hell-fire ; These shall go away into everlasting fire , Matt. 25.46 . Only this will tare , That they have mist of Mercy and Glory , and obtained everlasting damnation through their unbelief . But it will tare but thems●lves , but their own Souls ; they will gnash upon themselves : For in that , Mercy was offered to the chief of them in the first place , and yet they were damned for rejecting of it : They were damned for forsaking what they had a propriety in ; for , forsaking their Own Mercy . And thus much for the Reasons . I will conclude with a word of Application . The APPLICATION . FIrst , Would Jesus Christ have Mercy offered in the first place to the biggest sinners ? Then this shews us how to make a right judgment of the heart of Christ to Men. Indeed we have advantage to guess at the goodness of his Heart , by many things ; as by his taking our nature upon him , his dying for us , his sending his Word and Ministers to us ; and all that we might be saved . But this of beginning to offer mercy to Jerusalem , is that which heightens all the rest ; for this doth not only confirm to us , that Love was the cause of his dying for us , but it shews us yet more the depth of that Love : He might have dyed for us , and yet have extended the benefit of his death to a few , as one might call them , of the best-conditioned sinners , to those who ( though they were weak , and so could not but sin ) yet made not a trade of sinning ; To those that sinned not lavishingly : There are in the World , as one may call them , the moderate Sinners ; the sinners that mix Righteousness with their Pollutions ; the sinners that , though they be sinners , do what on their part lies , ( some that are blind would think so ) that they might be saved . I say , it had been Love , great Love , if he had dyed for none but such , and sent his love to such : But that he should send out conditions of Peace to the biggest of Sinners ! yea , that they should be offered to them first of all ! ( for so he means when he says , Begin at Jerusalem . ) This is wonderful ! this shows his heart to purpose , as also the heart of God his Father who sent him to do thus . There is nothing more incident to Men that are awake in their Souls , than to have wrong thoughts of God ; Thoughts that are narrow , and that pinch and pen up his Mercy to scanty and beggarly conclusions , and ridged legal conditions ; supposing that it is rude and an intrenching upon his Majesty , to come our selves , or to invite others , until we have scraped and washed , and rubbed off as much of our dirt from us as we think is convenient , to make us somewhat orderly and handsome in his sight . Such never knew what these Words meant , Begin at Jerusalem . Yea , such in their hearts have compared the Father and his Son to niggardly rich Men , whose Money comes from them like drops of blood . True , says such , God has Mercy , but he is loth to part with it . You must please him well , if you get any from him : He is not so free as many suppose , nor is he so willing to save as some pretended Gospellers imagine : But I ask such , If the Father and Son be not unspeakably free to shew Mercy , why was this Clause put into our Commission to preach the Gospel ? Yëa , why did he say , Begin at Jerusalem ? For when men , through the weakness of their wits , have attempted to shew other reasons why they should have the first proffer of Mercy , yet I can prove ( by many undeniable Reasons ) that they of Jerusalem ( to whom the Apostles made the First offer , according as they were commanded ) were the biggest Sinners that ever did breathe upon the face of God's earth ( set the unpardonable sin aside ) upon which my Doctrine stands like a Rock , That Jesus the Son of God would have Mercy in the fi●st place offered to the biggest Sinners : And if this do●h not shew the heart of the Father and the Son to be infinitely free in bestowing forgiveness of Sins , I confess my self mistaken . Neither is there , set this aside , another Argument like it , to shew us the willingness of Christ to save Sinners ▪ For , as was said before , all the rest of the signs of Christ's mercifulness might have been limitted to Sinners that are so and so qualified ; but when he says , Begin at Jerusalem , the Line is stretched out to the utmost , no man can imagine beyond it , and it is folly here to pinch and pare , to narrow , and seek to bring it within scanty bounds , for he plainly saith , Begin at Jerusalem . The biggest Sinner , is the biggest Sinner ; the biggest is the Jerusalem-sinner . 'T is true , he saith that Repentance and Remission of sins must go together ; but yet Remission is sent no the chief , the Jerusalem sinner ; nor doth Repentance lessen at all the Jerus●lem-sinners crimes ; it diminisheth none of his sins , nor causes that there should be so much as half a one the fewer : It only puts a stop to the Jerusalem-sinners course , and makes him willing to be saved freely by Grace ; and for time to come to be governed by that bl●ss●d Word that has brought the Tidings of good things to him . Besides , no man sh●ws himself willing to be saved that repenteth not of his deeds , for he that goes on still in his trespasses , declares that he is resolved to pu●sue his own damnation further . Learn then to judge of the largeness of God's heart , and of the heart of his Son J●sus Christ , by the Word : Judge not thereof by feeling , nor by the reports of thy Conscience ; Conscience is oft-times here befooled and made to go quite besides the Word : 'T was judging without the Word that made David say , I am cast off from God's eyes , and shall perish one day by the hand of Saul , Psal. 3.1.22 . 1 Sam. 27.1 . The Word had told him another thing ; namely , that he should be King in his stead . Our Text says also , that Jesus Ch●ist bids Preachers in their preaching Repentance and Remission of Sins , Begin first at J●rusalem ; Thereby declaring most truly , the infinite largeness of the merciful heart of God and his Son , to the sinful Children of Men. Judge thou , I say , therefore of the goodness of the heart of God and his Son , by this Text , and by other of the same import ; so shalt thou not dishonour the gr●ce of God , nor needlesly fright thy self , nor give away thy Faith , nor gratifie the Devil , nor lose the benefit of his Word : I speak now to weak Believers . Secondly , Would Jesus Christ have Mercy offered in the first place to the biggest Sinners , to the Jerusalem sinners ? Th●n by this also , you must learn to judge of the sufficiency of the merits of Christ ; not that the Merits of Christ can be comprehended , for that they are beyond the Conceptions of the whole World , being called The unsearchable riches of Christ ; but yet they may be apprehended to a considerable degree . Now the way to apprehend them most , is to consider what offers , after his Resurrection , he makes of his Grace to Sinners ; for to be sure he will not offer beyond the vertue of his Merits ; because as Grace is the cause of his Merits , so his Merits are the basis and bounds , upon and by which his Grace stands good , and is let out to Sinners . Doth he then command that his Mercy should be offered in the first place to the biggest Sinners ? It declares that there is a sufficiency in his Blood to save the biggest Sinners . The Blood of Jesus Christ cleanseth from all Sin. And again , Be it known unto you Men and Brethren , That through this Man ( this Man's Merits ) is preached to you the forgiveness of Sins , and by him All that believe are justified from All things from which they could not be justified by the Law of Moses , Acts 13.38 . Observe then thy Rule to make Judgement of the Sufficiency of the blessed Merits of thy Saviour ; if he had not been able to have reconciled the biggest Sinners to his Father by his Blood , he would not have sent to them ; have sent to them in the first place the Doctrine of Remission of Sins ; for Remission of Sins is through Faith in his Blood : We are justified freely by the Grace of God , through the Redemption that is in the Blood of Christ. Upon the square , as I may call it , of the worthiness of the Blood of Christ , Grace Acts , and offers Forgiveness of Sin to Men , Ephes. 1.7 . chap. 2.13 , 14. Colos. 1.20 , 21 , 22. Hence therefore we must gather , That the Blood of Christ is of infinite value , for that he offereth Mercy to the biggest of Sinners : Nay further , since he offereth Mercy in the first place to the biggest Sinners ; Considering also that this first act of his , is that which the World will take notice of , and expect it should be continued unto the end ; Also it is a disparagement to a Man that seeks his own Glory in what he undertakes , to do that for a spurt , which he cannot continue and hold out in : This is our Lord 's own Argument , He began to build , saith he , but was not able to finish , Luk. 14.28 , 29 , 30. Shouldest thou hear a Man say , I am resolved to be kind to the Poor , and should begin giving with handfuls of Guinea's , you would conclude that either he is wonderful rich , or must straighten his hand , or will soon be at the bottom of his Riches . Why this is the Case , Christ at his Resurrection gave it out that he would be good to the World ; and first sends to the biggest Sinners , with an intent to have Mercy on them . Now the biggest Sinners cannot be saved but by abundance of Grace , 't is not a little that will save great sinners , Rom. 5.17 . And I say again , since the Lord Jesus mounts thus high at the first , and sends to the Jerusalem-sinners , that they may come first to partake of his Mercy ; it follows that either he has unsearchable Riches of Grace and Worth in himself , or else he must straighten his hand , or his Grace and Merits will be spent before the World 's at an end . But let it be believed , as surely as spoken , he is still as full as ever ! He is not a jot the poorer for all the Forgivenesses that he has given away to great Sinners ; Also he is still as free as at first , for he never yet called back this Word , Begin at the Jerusalem-sinners . And as I said , since his Grace is extended according to the worth of his Merits ; I conclude , that there is the same vertue in his Merits to save now , as there was at the very beginning . O the Riches of the Grace of Christ ! Oh the Riches of the Blood of Christ ! Thirdly , Would J●sus Christ have Mercy offered in the first place to the biggest sinners , Then here is encourag●ment for you that think , for wicked hearts and lives , you have not your fellows in the World ; yet to come to him . There is a People that therefore fear lest they should be rejected of Jesus Christ , because of the greatness of their sins ; when as you see here , such are sent to , sent to by Jesus Christ to come to him for Mercy ; Begin at Jerusalem : Never did one thing answer another more fitly in this world , than this Text sitteth such kind of sinners . As Face answereth Face in a Glass , so this Text answereth the necessities of such sinners . What can a Man say more , but that he stands in the rank of the biggest sinners ; let him stretch himself whether he can , and think of himself to the utmost , he can but conclude himself to be one of the biggest Sinners : And what then ? Why the Text meets him in the very Face , and saith , Christ offereth Mercy to the biggest Sinners , to the very Jerusalem Sinners . What more can be objected ? Nay , he doth not only offer to such his Mercy , but to them 't is commanded to be off●red in the first place ; Begin at Jerusalem . Preach Repentance and Remission of Sins among all Nations , beginning at Jerus●lem . Is not here incouragement for those that think , for wicked Hearts and Lives , they have not their fellows in the World ? Objection , But I have a Heart as hard as a Rock . Answ. Well , but this doth but prove thee a biggest sinner . Object . But my Heart continually frets against the Lord ? Answ. Well , this doth but prove thee a biggest sinner . Object . But I have been desperate in sinful courses . Answ. Well , stand thou with the number of the biggest sinners . Object . But my grey Head is found in the way of wickedness ? Answ. Well thou art in the rank of the biggest sinners . Object . But I have not only a base Heart , but I have lived a debauched Life ? Ans. Stand thou also among those that are called the biggest sinners . And what then ? Why the Text swoops you all ; you cannot object your selves beyond the Text : It has a particular message to the biggest sinners . I say , it swoops you all . Object . But I am a Reprobate ? Ans. Now thou talkest like a fool , and medlest with what thou understandest not : No sin ; but the sin of final impenitence , can prove a Man a Reprobate . And I am sure thou hast not arrived as yet unto that : Therefore thou understandest not what thou sayest , and makest groundless conclusions against thy self . Say thou art a Sinner , and I will hold with thee . Say thou art a great sinner , and I will say so too . Yea , say thou art one of the biggest sinners and spare not , for the Text yet is beyond thee , is yet betwixt Hell and thee ; Begin at Jerusalem , has yet a smile upon thee : And thou talkest as if thou wast a Reprobate , and that the greatness of thy sins do prove thee so to be ; when yet they of Jerusalem were not such , whose sins I dare say , were such , both for bigness and heinousness , as thou art not capable of committing beyond them ; unless now , after thou hast received Conviction that the Lord Jesus is the only Saviour of the World , thou shouldest wickedly and despightfully turn thy self from him , and conclude he is not to be trusted to for Life , and so crucifie him for a Cheat afr●sh . This I must confess , will bring a Man under the Black rod , and set him in danger of eternal Damnation , Heb. 6.6 . chap. 10.29 . This is trampling under foot the Son of God , and counting his Blood an unholy thing . This did th●y of Jerusalem , but they did it ignorantly in Unbelief , and so were yet capable of Mercy : But to do this against professed Light , and to stand to it , puts a man beyond the Text indeed , Act. 3 , 14 , 15 , l6 , 17. 1 Tim. 1.13 . But I say , what is this to him , that would fain be saved by Christ ? His sins did , as to greatness , never yet reach to the nature of the sins that the sinners intended by the Text , had made themselves guilty of . He that would be saved by Christ , has an honourable esteem of him , but they of Jerusalem preferred a Murderer before him ; but as for him , they cried , away away with him , 't is not fit that he should live . Perhaps thou wilt object , That thy self hast a thousand times pr●ferred a stinking Lust before him . I answer , Be it so , it is but what is common to Men to do ; nor doth the Lord Jesus make such a foolish Life a Barr to thee , to forbid thy coming to him , or a Bond to his Grace , that it might be kept from thee ; but admits of thy Repentance , and offereth himself unto thee freely , as thou standest among the Jerusalem-sinners . Take therefore incouragement , Man ; Mercy is , by the Text , held forth to the biggest sinners . Yea , put thy self into the number of the worst by reckoning , that thou mayest be one of the first , and mayest not be put off till the biggest sinners are served : For the biggest sinners are first invited ; consequently , if they come , they are like to be the first that shall be served . 'T was so with Jerusalem ; Jerus●lem-sinners were they that were first invited , and those of them that came first , ( and there came three thousand of them the first day they were invited , ) how m●ny came af●erwards , none can tell ) thy were first served . Put in thy Name , Man , among the biggest , lest thou art made to wait till they are served . You have some men that think themselves very cunning , because they put up their Names in their Prayers among them that feign it , saying , God , I thank thee , I am not so bad as the worst ; but believe it , if they be saved at all , they shall be saved in the last place . The first in their own eyes shall be served last , and the last , or worst , shall be first . The Text insinuates it , Begin at Jerusalem ; and Reason backs it , for they have most need . Behold ye therefore , how God's ways are above ours ; we are for serving the worst last , God is for serving the worst first . The Man at the Pool , that to my thinking , was longest in his Disease , and most helpless as to his Cure , was first healed , yea , he only was healed ; for we read that Christ healed him , but we read not then that he healed one more there , Joh. 5.1 , 2 , 3 , 4 , 5 , 6 , 7 , 8 , 9. Wherefore if thou wouldst soonest ●e served , put in thy Name among the very worst of sinners . Say , when thou art upon thy knees , Lord ! here is Jerusalem-sinner ! a sinner of the biggest size ! one whose burden is of the greatest bulk and heaviest weight ! one that cannot stand long without sinking into Hell , without thy supporting hand ! Be not thou far from me , O Lord : O my strength , hast thou to help me . I say , put in thy Name with Magd●l●n , with Manasseh , that thou mayest fare as the Magdalen and the Manasse●-sinners do . The Man in the Gospel made the desperate condition of his Child , an argument with Christ to haste his Cure : Sir , Come down , saith he , ere my Child die , Joh. 4 49. And Christ regarded his haste , saying , Go thy way , thy Son liveth , Ver. 50. Haste requires haste . David was for speed ; Deliver me speedily ; hear me speedily , answer me speedily , Psal. 31.2 . Psal. 69.17 . Psal. 102.2 . But why speedily ? I am in the Net , I am in trouble , my days consume like smoke , Psal. 31.4 . Psal. 69.17 . Psal. 102.3 . Deep calleth unto deep , necessity calls for help ; great necessity for present help . Wherefore I say , be ruled by me in this matter ; feign not thy self another Man , if thou hast been a filthy sinner , but go in thy colours to ●esus Christ , and put thy self among the most Vile , and let him alone to put thee among the Children , Jer 3.19 . Confess all that thou know●st of thy self ; I know thou wilt find it hard work to do thus ; especially if thy mind be legal ; but do it , lest thou stay , and be def●rred with the little sinners , until the great ones have had their alms . What do you think David intended when he said , his Wounds stunk and were corrupted , but to hasten God to have mercy upon him , and not to defer his Cure. Lord , saies he , I am troubled , I am bowed down greatly , I go mourning all the day long . I am f●eble , and sore broken by reason of the disquietment of my heart , Psal. 38.3 , 4 , 5 , 6 , 7. David knew what he did by all this , he knew that his making the worst of his Case , was the way to speedy help , and that a feigning and dissembling the matter with God , was the next way to a demurr , as to his Forgiveness . I have one thing more to offer for thy encouragement who deemest thy self one of the biggest sinners ; And that is , Thou art as it were , called by thy Name , in the first place , to come in for Mercy . Thou Man of Jerusalem , hearken to thy Call ; Men do so in Courts of Judicature , and presently cry out , Here , Sir ; and then they shoulder and croud , and say , Pray give way , I am called into the Court. Why , this is thy Case , thou great , thou Jerusal●m-sinner ; be of good chear , he calleth thee , Mark 10.46 , 47 , 48 , 49. Wny sittest thou still ? arise ; why standest thou still ? Come Man. Thy Call should give thee authority to come . Begin at Jerusalem , is thy call authority to come ; Wherefore up , and shoulder it , Man : Say , Stand away Devil , Christ calls me , stand away Vnbelief , Christ calls me : Stand away all ye my discouraging Apprehensions , for my Saviour calls me to him to receive of his Mercy . Men will do thus , as I said , in Courts below ; and why shouldst not thou approach thus to the Court above . The Jerusalem-sinner is first in Though , first in Commission , first in the Record of Names , and therefore should give attendance with expectation , that he is first to receive Mercy of God. Is not this an incouragement to the biggest sinners to make their Application to Christ for Mercy ? Come unto me all ye that labour and are heavy laden , doth also confirm this thing , that is , that the biggest sinner , and he that has the biggest burden , is he who is first invited . Christ pointeth over the Head of thousands , as he sits on the Throne of Grace , directly to such a Man ; and says , Bring in hither the maimed , the halt , and the blind ; Let the Jerusalem-sinner that stands there behind , come to me . Wherefore since Christ says come , to thee , let the Angels make a lane , and let all Men give place , that the Jerusalem-sinner may come to Jesus Christ for Mercy . Fourthly , Would Jesus Christ have Mercy offered in the first place to the biggest sinners ? Then come thou Profane Wretch , and let me a little enter an argument with thee ; Why wilt thou not come to J●sus Christ , since thou art a Jerusalem-sinner ? How canst thou find in thy heart to set thy self against Grace , against such Grace as offereth Mercy to thee ? What Spirit possesseth thee , and holds thee back from a sincere closure with ●hy Saviour ? Behold God groaningly complains of thee , saying , But Israel would none of me . When I called , none did answer . Psal 81.11 . Isa 66.4 . Shall God enter this Complaint against thee ? Why dost thou put him off ? why dost thou stop thine ear ? Canst thou defend thy self ? When thou art called to an account for thy neglects of so great Salvation , what canst thou answer ? Or doest thou think thou shalt escape the Judgment ? Heb. 2.3 . No more such Christs ! There will be no more such Christs , sinner ! Oh! put not the day , the day of Grace , away from thee ! If it be once gone , 't will never come again , Sinner . But what is it that has got thy Heart , and that keeps it from thy Saviour ? Who in the Heavens can be compared unto the Lord ? Who among the Sons of the Mighty can be likened unto the Lord ? Psal. 89.6 . Hast thou , thinkest thou , found any thing so good as Jesus Christ ? Is there any among thy Sins , thy Companions , and foolish Delights , that like Christ , can help thee in the day of thy distress ? Behold , the greatness of thy sins cannot hinder ; let not the stubbornness of thy Heart hinder thee , Sinner . Objection , But I am ashamed . Answer , Oh! don't be ashamed to be saved , Sinner . Object . But my old Companions will mock me . Ans. Oh! don't be mocked out of Eternal Life , Sinner . Thy stubbornness affects , afflicts the Heart of thy Saviour . Carest thou not for this ? Of old , He beheld the City , and wept over it . Canst thou hear this , and not be concerned ? Luke 19.41 , 42. Shall Christ weep to see thy Soul going on to destruction , and wilt thou sport thy self in That way ? Yea , shall Christ , that can be eternally Happy without thee , be more afflicted at the thoughts of the loss of thy Soul , than thy self , who art certainly eternally miserable if thou neglectest to come to him ? Those things that keep thee and thy Saviour , on thy part , asunder , are but Bubbles ; the least prick of an affliction , will let out , as to thee , what now thou thinkest is worth the venture of Heaven to enjoy . Hast thou not Reason ? Canst thou not so much as once soberly think of thy dyi●g hour ? or of , whether thy sinful life will drive thee then ? Hast thou no Conscience ? or having one , is it rocked so fast asleep by Sin , or made so weary with an unsuccessful calling upon thee , that it is laid down , and cares for thee no more ? Poor Man , thy state is to be lamented . Hast no Judgmemt ? Art not able to conclude , that to be saved , is better than to burn in Hell ; and that Eternal Life , with God's favour , is better than a Temporal Life in God's displeasure ? Hast no affliction but what is bruitish ? what , none at all ? No affection for the God that made thee ? What , none for his loving Son that has shewed his love , and dyed for thee ? Is not He●ven worth thy affection ? O poor Man ! which is strongest , think'st thou , God or thee ? If thou art not able to overcom● him , thou art a fool for standing out against him ; Mat. 5.25 , 26. It is a fearful thing to fall into the hands of the Living God. He will gripe hard , his Fift is stronger than a Lions Paw ; take heed of him , he will be angry if you despise his Son ; and will you stand guilty in your Trespasses , when he offereth you his Grace and Favour ? Exod. 34.6 , 7 , 〈…〉 10 , 29 , 30 , 31. Now we come to the Text , Beginning at Jerusalem . This Text , though , it be now one of the brightest Stars that shineth in the Bible , because there is in it , as full , if not the fullest offer of Grace that can be imagined , to the Sons of Man● , yet to them that shall perish from under this Word , even this Text will be to such , one of ●he hottest Goals in Hell. This Text therefore will save thee , or sin● thee ; there is no shifting of it : If it saves thee , it will set thee high ; if it sinks thee , it will set thee low . But , I say , Why so unconcerned ? Hast no Soul ? Or dost think thou mayest lose thy S●ul , and save thy self ? Is it not pity , had it otherwise been the Will of God that ever thou wast made a M●n , for that thou settest so little by thy Soul ? Sinner , Take the Invitation ; Thou art called upon to come to Christ : Nor art thou called upon but by order from the Son of God , though thou shouldest happen to come of the biggest sinners : For he has bid us off●r Mercy , as to all the World in general , so in the first place , To the Sinners of J●rusalem ; or to the biggest sinners . Fifthly , Would Jesus Christ have Mercy offered in the first place to the biggest sinners ? Then this shews how unreasonable a thing it is , for men to despair of Mercy . For those that presume , I shall say something to them afterward . I now speak to them that Despair . There are four sorts of Despair . There is the despair of Devils ; There is the despair of Souls in Hell ; There is the despair that is grounded upon Mens Deficiency ; And there is the despair that they are perplexed with that are willing to be saved , but are too strongly born down with the burden of their sins . The despair of Devils , the Damneds despair , and that despair that a Man has of attaining of Life , because of his own Deficience , are all unreasonable . Why should not Devils and Damned Souls d●spair ? Yea , why should not Man despair of getting to Heaven by his own abilities ? I therefore am concerned only with the fou●th sort of Despair , to wit , with the despair of those that would be saved , but are to strongly born , down ●ith the burden of their sins . I say therefore to thee that art thus , And w●y Despair ? Thy despair , if it was reasonable , should flow from thee , because found in the Land that is beyond the Grave ; or because thou certainly knowest that Christ will not , or cannot save thee . But for the first , thou art yet in the Land of th● Living ; and for the second , thou hast ground to believe the quite contrary Christ is able to save to the uttermost , them that come to God by him ; and if he were not willing , he wou●d not have commanded that Mercy i● the first place should be offered to the biggest sinners . Besides , he hath said , A●d l●t him that is athirst come , and whosoever will , l●t him take the Water of Life Fre●ly ; that is , with all my heart . What gro●nd now is here for Despair ? If thou say●st , The number and burden of my sins . I answer , Nay : That is rather a ground for Faith ; because such an one above all others , is invited by Christ to come unto him , yea , promised Rest and Forgiveness if they come , Matt. 11.28 . What ground then to despair ? Verily none at all . Thy despair then is a thing unreasonable , and without footing in the Word . But I have no ●xperience of God's love , G●d has given me no comfort , or ground of hope , though I have waited upon him for it many a day . Thou h●st experience of God's love , for that he has opened thine eyes to see thy sins ; and for that he has given thee desires to be saved by Jesus Christ. For by thy sense of Sin thou act made to see thy poverty of Spirit , and that has laid thee under a sure ground to hope that Heaven shall be thine hereafter . Also thy desires to be saved by Christ , has put thee under another Promise , so ●here is two to hold thee up in hope , though thy present burden be never so heavy , Matt. 5 3 , 6. As for what thou sayest , as to God's silence to thee , perhaps he has spoken to th●e once or twice already , but thou hast not perceived it , Job 33.14 , 15. However thou hast Christ Crucified , set forth before thine eyes in the Bible , and an invitation to come unto him , though thou be a Jerusalem-sinner , tho thou be a biggest Sinner ; and so no ground to despair . What if God will be silent to thee , is that ground of despair ? Not at all , so long as there is a Promise in the Bible that God will in no wise cast away the coming sinner , and so long as he invites the Jerusalem-sinner to come unto him , Job . 6.37 . Build not therefore Despair upon these things , they are no sufficient foundation for it , such plenty of Promises being in the Bible ; and such a discovery of his Mercy to great sinners of old , especially since we have withall a Clause in the Commission given to Ministers to Preach , that they should begin with the Jerusalem-sinners in their offering of Mercy to the World. Besides , God says , They that wait up●n the Lord , shall renew their strength , they shall mount up with wings like Eagles ; but perhaps it may be long first , I waited long , saith David , and did seek the Lord , and at length his cry was heard : Wherefore he bids his Soul wait on God , and says , for it is good so to do before thy Saints , Psal. 40.1 . Psal. 62.5 . Psal. 52.9 . And what if thou waitest upon God all thy days ? Is it below thee ? And what if God will cross his Book and blot out the hand-writing that is against thee , and not let thee know it as yet ? Is it fit to say unto God , Thou art hard-hearted ? Despair not . Thou hast no ground to d●spair , so long as thou livest in this World. 'T is a sin to begin to despair before one sets his foot over the threshold of Hell-gates . For them that are there , let them despair and spare not ; but as for thee , thou hast no ground to do it . What! Despair of Bread , in a Land that is full of Corn ! Despair of Mercy when our God is full of Mercy ! Despair of Mercy , when God goes about by his Ministers , beseeching of Sinners to be reconciled unto him ! 2 Cor. 5.18 , 19 , 20. Thou scrupulous fool , where canst thou find that God was ever false to his Promise , or that he ever deceived the Soul that ventured it self upon him ? He often calls upon Sinners to trust him , though they walk in darkness and have no light , Isa. 50.10 . They have his Promise and Oath for their Salvation , that flee for refuge to the hope set before them , Heb 6.17 , 18. Despair ! When we have a God of Mercy , and a Redeeming Christ Alive ! For shame forbear : Let them despair that dwell where there is no God , and that are confined to those Chambers of Death , which can be reached by no Redemption . A Living Man despair ! When he is chid for murmuring and complaining ! Lam. 3.39 . Oh! so long as we are where Promises swarm , where Mercy is proclaimed , where Grace reigns , and where Jerusalem-sinners are priviledged with the first ofter of Mercy , it is a base thing to despair ! Despair undervalues the Promise , undervalues the Invitation , undervalues the proffer of Grace . Despair undervalues the ability of God the Fath●r , and the redeeming Blood of Christ his Son : Oh unreasonable Despair ! Despair makes Man God's Judge ; 't is a Controller of the Promise , a Contradicter of Christ in his large offers of Mercy : And one that undertakes to make Vnb●lief the great manager of our Reason and Judgment , in determining about what God can and will do for Sinners . Despair ! It is the Devils fellow , the Devils master ; yea , the Chains with which he is captivated and held under darkness for ever : And to give way thereto in a Land , in a State and Time that flows with Milk and Honey , is an uncomely thing . I would say to my Soul ; O my Soul ! this is not the place of Despair , this is not the time to despair in : As long as mine eyes can find a Promise in the Bible ; as long as there is the least mention of Grace , as long as there is a moment left me of breath or life in this World ; so long will I wait or look for Mercy ; so long will I fight against Unbelief and Despair . This is the way to honour God and Christ : this is the way to set the Crown on the Promise ; this is the way to welcome the Invitation and Inviter ; and this is the way to thrust thy self under the shelter and pro●ection of the word of Grace . Never despair so long as our Text is alive , for that doth sound it out , That Mercy by Christ is offered in the first place to the biggest sinner . Despair is an unprofitable thing , 't will make a man weary of waiting upon God , 2 King. 6.33 . 'T will make a man forsake God , and seek his Heaven in the good things of this world , Gen. 4.13 , 14 , 15 , 16 , 17. 'T will make a man his own tormenter , and flounce and fling l●ke a wild Bull in a net , Isa. 51.20 . Despair ! It drives a man to the study of his own ruine , and brings him at last to be his own Executioner , 2 Sam. 17.23 . Matt. 27 3 , 4 , 5. Besides , I am perswaded also , that Despair is the cause that there are so many that would fain be Atheists in the World : For because they have entertained a Conceit that God will never be merciful to them ; therefore they labour to perswade themselves that there is no God at all , as if their misbelief would kill God , or cause him to cease to be . A poor shift for an Immortal Soul , for a Soul who liketh not to retain God in its knowledge ! If this be the best that Despair can do , let it go , Man ; and betake thy self to Faith , ●o Prayer , to wait for God , and to hope , in despight of ten thousand doubts . And for thy encouragement , take yet ( as an addition to what has already been said ) these following Scriptures ; The Lord takes pleasure in them that fear him , in them that hope in his mercy , Psal. 147.11 . Whence note , They fear not God , that hope not in his mercy . Also , God is angry with them that hope not in his Mercy ; for he only taketh pleasure in them that hope . He that believeth , or hath received his Testimony , hath set to his Seal that God is true , Joh. 3.33 . But he that receiveth it not , hath made him a liar , and that is a very unworthy thing , 1 Joh. 5.10 , 11. Let the Wicked forsake his ways , and the Vnrighteous man his thoughts ; and let him return to the Lord , and he will have mercy on him ; and to our God , for he will abundantly multiply pardons , Isa. 55.7 . Perhaps thou art weary of thy ways , but art not weary of thy thoughts ; of thy unbelieving and despairing thoughts : Now God also would have thee cast away these thoughts , as such which he deserveth not at thy hands , for he will have mercy upon thee , and he will abundantly pardon . O fools ! and flow heart to believe all that the Prophets have spoken , Luk. 24.25 . Mark you here , showness to believe is a piece of folly . Ay! but sayest thou , I do believe some , and I believe what can make ag●inst me . Ay , but Sinner , Christ Jesus here calls thee fool for not believing All. Believe All , and despair if thou canst . He that believes All , believes that Text that saith , Christ would have Mercy Preached first to the Jerusalem-sinners . He that believeth All , believeth all the Promises and Consolations of the Word ; and the Promises and Consolations of the Word , weigh heavier than do all the Curses and Threatnings of the Law. And Mercy rejoyceth against Judgment . Wherefore believe All , and Mercy will to thy Conscience , weigh Judgment down , and so minister Comfort to thy Soul. Th● Lord take the Yoke from off thy Jaws , since he has set Meat before thee , H●s . 11.4 . And help thee to remember that he is pleased in the first place to offer Mercy to the biggest sinners . Sixthly , Since Jesus Christ would have Mercy offered in the first place to the biggest sinners , Let Souls see that they lay right hold thereof ; lest they notwithstanding , indeed come short thereof . Faith only knows how to deal with Mercy ; wherefore put not in the place thereof Presumption . I have observed , that as there are Herbs and Flowers in our Garden● , so there are their Counterfeits in the Field ; only they are distingui●hed from the other by the Name of Wild Ones . Why , there is Faith , and Wild Fai●h ; and Wild Faith is this Presumption ? I call it Wild Faith , because God never placed ●t in his Garden , his Church ; 't is only to be found in the Field , the World. I also call it . Wild Faith , because it only grows up , and is nourished where other wild notions abounds . Wherefore take heed of this , and all may be well : For this presumptuousness is a very heinous thing in the eyes of God : The Soul , saith he , that shall do ought presumptuously ( ●hether born in the Land or a stranger ) the same reproacheth the Lord ; And that Soul shall be cut off from among his people , Num 15.30 . The thoughts of this made David tremble , and pray , That God would hold him back from presumptuous sins , and not suffer them to have dominion over him , Psal. 19.13 . Now this Presumption , Then put its self in the place of Faith , when it tampereth with the promise for Life , while the Soul is a stranger to Repentance . Wherefore you have in the Text , to prevent doing thus , both Repentance and Remission of Sins to be offered to Jerusalem , not Remission without Repentance : For all that repent not shall perish , let them presume on Grace and the Promise while they will , Luk. 13.1 , 2 , 3. Presumption then is that which severeth Faith and Repentance , concluding that the Soul shall be saved by Grace , though the man was never made sorry for his sins , nor the love of the Heart turned therefrom . This is to be s●lf-willed , as Peter has it . And this is a despising the Word of the Lord , for that has put Repentance and Faith together , Mark 1.15 . And because he hath despis●d the Word of the Lord , and hath broken the Commandment , that Soul shall utterly be cut off : his iniquities shall be upon him , Numb . 15.31 . Let such therefore look it , who yet are , and abide in their sins ; for such , if they hope , as they are , to be saved , presume upon the grace of God. Wherefore Presumption and not hearkning to God's Word , are put together , D●ut . 17.12 . Again , Then men presume when they are resolved to abide in their sins , and sins , yet expect to be saved by God's grace through Christ. This is as much as to say , God liketh of Sin as well as I do , and careth not how men live , if so be they lean upon his Son. Of this sort are they that build up Zion with Blood , and Jerusalem with Iniquity ; That Judge for reward , and teach for hire , and Divine for mony , and lean upon the Lord , Mic. 3.10 , 11. This is doing things with an high hand against the Lord our God , and a taking him , as it were , at the Catch ! This is , as we lay among men , to seek to put a trick upon God , as if he had not sufficiently fortified his Proposals of Grace by his holy Word , against all such kind of fools as these . But look to it , Such will be found at the day of God , not among that great company of Jerusalem-sinners , that shall be saved by Grace , but among those that have been the great abusers of the grace of God in the World. These that say , Let us sin that Grace may abound , and let us do Evil that Good may come , their Damnation is just . And if so , they are a great way off of that Salvation that is by Jesus Christ presented to the Jerusalem sinners . I have therefore these things to propound to that Jerusalem-sinner that would know , if he may be so bold to venture himself upon this Grace . First , Dost thou see thy sins ? Secondly , Art thou weary of them ? Thirdly , Wouldst thou with all thy heart be saved by Jesus Christ ? I dare say no less , I dare say no more . But if it be truly thus with thee , how great soever thy sins have been , how bad soever thou feelest thy heart , how far soever thou art from thinking that God has mercy for thee ; thou art the Man , the Jerusalem-sinner , that the Word of God has conquered , and to whom it offereth free Remission of sins , by the Redemption that is in Jesus Christ. When the Jayler cried out , Sirs , What must I do to be saved ? The answer was , Believe on the Lord Jesus Christ , and thou shalt be saved . He that sees his sins aright , is brought to his wits-end by them , and he that is so , is willing to part from them , and to be saved by the grace of God. If this be thy Case , fear not , give no way to Despair , thou presumest not , if thou believest to life everlasting in Jesus Christ. Yea , Christ is prepared for such as thou art . Therefore take good courage and believe . The design of Satan is to tell the Presumptuous , that their presuming on Mercy is good ; but to perswade the Believer , that his believing is impudent bold dealing with God. I never heard a presumptuous man in my life , say that he was afraid that he presumed ; but I have heard many an honest humble Soul say , that they have been afraid that their Faith has been Presumption . Why should Satan molest those whose ways he knows will bring them to him ? And who can think that he should be quiet when men take the right course to escape his hellish snares . This therefore is the reason why the truly humbled is opposed , while the Presumptuous goes on by Wind and Tide . The truly humble , Satan hates , but he laughs to see the foolery of the other . Does thy hand and heart tremble ? Upon thee the Promise smiles ; To this man will I look says God , even to him that is poor , and of a co●trite s●irit , and trembles at my Word , Isa. 66.2 . What therefore I have said of Presumption , concerns not the humble in Spirit at all . I therefore am for ga●hering up the S●ones , and for taking the Stumbling-blocks out of the way of God's People ; and fore-warning of them that they lay the stumbling block of their Iniquity before their faces , and that are for presuming upon God's mercy ; and let them look to themselves , Ezekiel 14.6 , 7 , 8. Also our Text stands firm as ever it did , and our Observation is still of force , That Jesus Christ would have mercy offered in the first place to the biggest Sinners . So then , let none Des●air , let none Presume ; Let none despair that are sorry for their sins , and would be saved by Jesus Christ : Let none Presume , that abide in the liking of their sins , though they seem to know the exceeding grace of Christ ; for though the door stand wide open for the reception of the Penitent , yet 't is fast enough barr'd and bolted against the presumptuous sinner . Be not deceived , God is not mocked , whatsoever a man sows , that he shall reap . It cannot be that God should be wheadled out of his Mercy , or prevailed upon by lips of dissimulation ; He knows them that trust in him , and that sincerely come to him by Christ for mercy , Nahum . 1.7 . It is then , not the abundance of sins committed , but the not coming heartily to God by Christ for Mercy , that shuts men out of doors : And though their not coming heartily may be said to be but a Sin ; yet 't is Such a Sin , as causeth that all thy other sins abide upon thee unforgiven . God complains of this . Th●y have not cried unto me with their heart ; They turned , but not to the most High. They turned feignedly , Jer , 3.10 . Hos. 7.14 , 16. Thus doing , his Soul hates ; but the Penitent , humble , broken-hearted Sinner , be his Transgressions red as Scarlet , red like Crimsom , in number as the Sand ; though his transgressions cry to Heaven against him for Vengeance , and seem there to cry louder than do his Prayers , or Tears , or Groans for Mercy ; yet he is safe . To this man God will look , Isa. 1.18 . chap. 66 , 2. Seventhly , Would Jesus Christ have Mercy offered in the first place to the biggest Sinners ? Then here is ground for those , that as to practice , have Not been such , to come to him for mercy . Although there is no Sin little of it self , because it is a contradiction of the Nature and Majesty of God ; yet we must admit of divers numbers , and also of aggravations : Two Sins are not so many as three ; nor are three , that are done in ignorance , so big as One that is done against light , against knowledge , and Conscience . Also there is the Child in Sin , and a Man in Sin that has his Hairs gray , and his Skin wrinkled for very Age. And we must put a differen●e betwixt these Sinners also . For can it be , that a Child of Seven , or ten , or sixteen years old , should be such a Sinner , a Sinner so vile in the Eye of the Law , as he is who has walked according to the course of this World , forty , fifty , sixty , or seventy Years ? Now the Youth , this Stripling , though he is a Sinner , is but a little sinner , when compared with such . Now I say , If there be room for the first sort , for those of the biggest size ; certainly there is room for the lesser size ? If there be a Door wide enough for a Gyant to go in at , there is certainly room for a Dwarff . If Christ Jesus has Grace enough to save great sinners , he has surely Grace enough to save little ones . If he can forgive five hundred pence , for certain he can forgive fifty , Luk , 7.41 , 42. But you said before , that the little sinners must stand by , untill the great ones have received their grac● , and that 's discouraging ! I answer , There are two sorts of little Sinners such as are so , such as feign themselves so . There are those that feign themselves so , that I intended there , and not those that are indeed comparatively so . Such as feign themselves so , may wait long enough before they obtain Forgivenness . But again , A Sinner may be comparatively a little sinner , and sensibly a great one . There is then two sorts of greatness in sin ; greatness by reason of number , greatness by reason of throughness of conviction of the horrible nature of Sin. In this last sense , he that has but one sin , if such a one could be found , may in his own eyes find himself the biggest sinner in the world . Let this Man , or this Child , therefore put himself among the great sinners , and plead with God as great sinners do , and expect to be saved with the great sinners , and as soon , and as hearttily as they . Yea , a little sinner , that comparatively is truly so , if he shall graciously give way to Conviction , and shall in God's light , diligently weigh the horrible nature of his own sins , may yet sooner obtain Forgiveness for them at the hands of the heavenly Father , than he that has ten times his sins , and so cause to cry ten times harder to God for Mercy . For the grievousness of the Cry is a great thing with God ; for if he will hear the Widdow , if she cries at all , how much more if she cries most grievously ? Exod. 22.22 , 23. It is not the number , but the true sense of the abominable nature of Sin , that makes the Cry for Pardon lamentable . He , as I said , that has many sins , may not cry so loud in the ears of God , as he that has far fewer ; he in our present sense that is in his own eyes the biggest sinner , is he that soonest findeth mercy . The offer Then is to the Biggest sinner , to the biggest sinner First , and the m●rcy is first obtained by him that first confesseth himself to be such an one . There are men that strive at the throne of Grace for Mercy , by pleading the greatness of their Necessity . Now their Plea , as to the prevalency of it , lieth not in their counting up of the number , but in the sense of the greatness of their sins , and in the vehemency of their cry for Pardon . And it is observable , that though the Birth right was Rubins , and for his foolishness , given to the Sons of Joseph ; yet Judah prevailed above his Brethren , and of him came the Messias , 1 Chron. 5.1 , 2. There is a heavenly subtilty to be managed in this matter . Thy Broth●r came with subtilty and hath taked away thy blesing . The blessing belonged to Esau , but Jacob by his diligence made it his own , Gen. 27.35 . The offer is to the biggest sinner , to the biggest sinner first , but if he forbears to cry , the sinner that is a sinner less by far than he , both as to number and the nature of transgression , may get the blessing first , if he shall have grace to bestir himself well ; for the loudest Cry is heard furthest , and the most lamentable , pierces soonest . I therefore urge this Head , not because I would have little sinners go and tell God that they are little sinners , thereby to think to obtain his Mercy ; for veily , so they are never like to have it : For such words declare , that such a one hath no true sense at all of the nature of his sins . Sin , as I said , in the nature of it , is horrible ; though it be but one single sin as to act ; yea , though it be but a sinful thought ; and so worthily calls for the damnation of the Soul. The Comparison then , of little and great Sinners , is to go for good sense among men : But to plead the fewness of thy sins , or the comparative harmlesness of their quantity before God , argueth no sound knowledge of the nature of thy Sin , and so no true sense of the nature or need of Mercy . Little Sinner when therefore thou goest to God , though thou knowest in thy Conscience , that thou , as to acts , art no Thief , no Murderer , no Whore , no Liar , no false Swearer , or the like , and in reason must needs understand , that thus thou art not so profanely vile as others ; yet when thou goest to God for Merey , know no mans sins but thine own , make mention of no mans sins but thine own . Also labour not to lessen thy own , but magnifie and greaten them by all just Circumstances , and be as if there was never a Sinner in the World but thy self . Also cry out as if thou wast the only undone Man ; and that is the way to obtain God's Mercy . It is one of the comeliest Sights in the world , to see a little Sinner commenting upon the greatness of his sins ; multiplying and mul●iplying them to himself ; till he makes them in his own eyes bigger and higher than he seeth any other man's sins to be in the World ; and as base a thing it is to see a man do otherwise , and as basely will come on 't , Luk. 18.10 , 11 , 12 , 13. As therefore I said to the great Sinner before , let him take heed lest he presumes : I say now to the little Sinner , let him take heed that he don't dissemble : For there is as great an aptness in the little Sinner to dissemble , as there is in the great one . He that hideth his sins shall not prosper , be he a sinner little or great , Prov. 28.13 . Eighthly , Would Jesus Christ have Mercy offered in the first place to the biggest Sinners ? Then this shews the true cause why Satan makes such head as he doth against him . The Father and the holy Spirit are well sp●k●n of by all Deluders and deceived Persons ; Christ only is the Rock of Offence . Behold I lay in Zion a stumbling-Stone and a Rock of Offence , Rom. 9.33 . Not that Satan careth for the Father or the Spirit more than he careth for the Son , but he can let men alone with their notions of the Father and the Spirit , for he knows they shall never enjoy the Father or the Spirit , if indeed they receive not the Merits of the Son. He that hath the Son , hath Life ; he that hath not the Son of God hath not Life , however they may boast themselves of the Father and the Spirit , 1 J●hn 5.12 . Again , Whosoever transgresseth , and abideth not in the Doctrine of Christ ▪ hath not God : He that abideth in the Doctrine of Christ , hath both the Father and the Son , 2 John 9. Christ , and Christ only is he that can make us cap●ble to enjoy God with Life and Joy to all eternity . Hence he calls himself The Way to the Father ; The true and l●ving Way , Joh. 14.6 . Heb. 10.19.20 . For we cannot come to the Father but by him . Satan knows this , therefore he hates him Deluded Persons are ignorant of this , and therefore they are so led up and down by Satan by the nose , as they are . T●ere are many things by which Satan has taken occasion to greaten his rage against Jesus Christ. As first , His love to Man , and then the many expressions of that love ▪ He hath taken Man's nature upon him ; he hath in that nature fulfilled the L●w to bring in Righteousness for Man ; and hath spilt his Blood for the Reconciling of Man to God ; he hath broke the neck of Death , put away Sin , destroyed the works of the Devil , and got into his own hands the Keys of Death : and all these are heinous things to Satan . He cannot abide Christ for this . Besides , he hath eternal Life in himself , and that to bestow upon us ; and we in all liklihood are to possess the very places , from which the Satans by transgression fell , if not places more glorious . Wherefore he must ne●ds be angry . And is it not a vexatious thing to him , that we should be admitted to the Throne of Grace by Christ , while he stands bound over in Chains of Darkness , to answer for his Rebellions against God and his Son , at the terrible day of Judgment . Yea , we poor Dust and Ashes must become his Judges , and triumph over him for ever ; and all this , long of J●sus Christ ; for he is the Meritorious Cause of all this . Now though Satan seeks to be revenged for this , yet he knows it is in vain to attack the Person of Christ , he has overcome him ; therefore he tampers with a company of silly Men , that he may Villifie him by them . And they , bold fools as they are , will not spare to spit in his face . They will rail at his Person , and deny the very Being of it ; they will rail at his Blood ; and deny the Merit and Worth of it . They will deny the very end , why he accomplished the Law , and by figgs , and tricks , and qui●ks , which he helpeth them to , they set up fond N●mes and Images in his pl●ce , and give the glory of a Saviour to them , Thus Satan worke●h under the Name of Christ ; and his Ministers under the name of the Ministers of Righteousness , And by his Wiles and Stratagems he undoes a world of men ; But there is a Se●d , and they shall serve him , and it shall be counted to the Lord for a Generation . T●ese shall see their sins , and th●t C●rist is the Way to Happiness . These sh●ll venture themselves both Body and Soul upon his Worthiness . All this Satan Knows , and therefore his rage is kindle● the more . Wherefore ac●ording to his ability and allowance , he assaulteth , tempteth , abuseth , and stirs up what he can to be hurtful to these poor People , that he may , while his time shall last ; make it as hard and difficult for them to go to eternal Glory as he can . Often-times he abuses them with wrong apprehe●sions of God , and with wrong apprehensions of Christ. He also casts them into the Mire , to the reproach of Religion , the shame of their Brethren , the derision of the World , and dishonour of God. He holds our hands while the World buffets us ; he puts Bear-skins upon us , and then sets the Dogs at us . He bedawbeth us with his own Fome , and then tempts us to believe that that bedawding comes from ourselves . Oh! the rage and the roaring of this Lion ! and the hatred that he manifests against the Lord J●sus , and against them that are purchased with his Blood ! But yet in the midst of all this , the Lord Jesus ; sends forth his Herrald to proclaim in the Nations , his love to the World ; and to invite them to come in to him for Life . Yea , his Invitation is so large , that it offereth his Mercy in the first place to th●●iggest Sinners of every Age , which augments the Devils rage the more . wherefore , as I said before , fret he , sume he , the Lord Jesus will divide the Spoil with this great one ; yea , he shall divide the Spoil with the strong , because he h●th poured out his Soul unto death , and was numbred with the Transgressiors , and bare the sin of many , and made Interc●ssion for the transgressors , Isa. 53.12 . Ninthly , Would Jesus Christ have Mercy offered in the first place to the biggest Sinners ? Let the Tempted harp upon This string for their h●lp and consolation . The Tempted wherever he dwells , always thinks himself the biggest Sinner , one most unworthy of eternal Life . This is Satans master Argument ; Thou art a horrible Sinner , a Hypocrite , one that has a profane heart , and one that is an utter stranger to a work of Grace . I say , this is his Maul , his Cl●h , his Master-piece ; He doth with this , as some do by their most inchanting Songs , sings them every where . I believe there are but few Saints in the World that have not had this temptation sounding in their Ears . But were they but aware , Satan by all this , does but drive them to the Ga● out at which they should go , and so escape his roaring . Saith he , Thou art a great Sinner , a horrible Sinner , a profane hearted Wretch one that cannot be match● for a Vile one in the Country . And all this while Christ says to his Ministers , offer Mercy in the first place to the biggest Sinners . So that this Temptation drives thee directly into the Arms of Jesus Christ. Was therefore the Tempted but aware , he might say , Ay Satan , so I am , I am a Sinner of the biggest size , and therefore have most need of Jesus Christ : Yea , because I am such a wretch , therefore Jesus Christ calls me ; yea , he calls me first : The first proffer of the Gospel is to be made to the Jerusalem sinner : I am he , wherefore st●nd back Satan , make a lane , my right is first to come to Jesus Christ. This now would be like for like . This would foil the Devil : This would make him say , I must not deal with this man thus ; for then I put a Sword into his hand to cut off my head . And this is the meaning of Peter , when he saith , Resist him stedfast in the Faith , 1 Pet. 5.9 . And of Paul when he saith , Take the Shi●ld of Faith , wherewith ye shall be able to quench all the fiery Darts of the Wicked , Ephes. 6.16 . Wherefore is it said , Begin at Jerusalem , if the Jerusalem sinner is not to have the benefit of it ? And if I am to have the benefit of it , let me call it to mind when Satan haunts me with the continual remembrance of my sins , of my Jerusalem-sins . Satan and my Conscience says , I am the biggest sinner , Christ offereth Mercy in the first place to the biggest sinners . Nor is the manner of the Offer other but such as suiteth with my mind . I am sorry for my sin ; yea , sorry at my heart that ever sinful Thought did enter , or find the least entertainment in my wicked mind : And might I obtain my Wish , I would never more that my heart should be a place for ought but the Grace , and Spirit , and Faith of the Lord Jesus . I speak not this to lessen my Wickedness ; I would not for all the World , but be placed by mine own Conscience in the very front of the biggest Sinners , that I might be one of the first that are beckoned by the gracious Hand of Jesus the Saviour , to come to him for Mercy . Well Sinner , thou now speakest like a Christian , but say thus in a stron● Spirit in the hour of Temptation , and then thou wilt , to thy commendation and comfort , quit thy self well . This improving of Christ in dark hours , is the Life , though the hardest part of our Christianity . We should neither stop at Darkness , nor at the raging of our Lusts , but go on in a way of venturing and casting the whole of our Affair for the next World , at the foot of Jesus Christ. This is the way to make the Darkness Light , and also to alay the raging of our Corruption . T●e first time the Passover ●as eaten , was in the night ; and when Israel took Courage to go forward , though the Sea stood in their way like a devouring Gulf , and the Host of the Aegyptians follow them at the heels ; yet the Sea gives place , and their Enemies were as still as a stone till they were gone over , Exod. 12.8 . chap. 14.13 , 14 , 21 , 21 , 22. chap. 15 , 16. There is nothing like Faith to help at a pinch ; Faith dissolves Doubts , as the Sun drives away the Mists . And that you may not be put out , know your time , as I said , of believing is always . There are times when some Graces may be out of use , but there is no time wherein Faith can be said to be so . Wherefore Faith must be always in exercise . Faith is the eye , is the mouth , is the hand , and one of these is of use all day long , Faith is to see , to receive , to work , on to eat ; and a Christian should be seeing or receiving , or working , or feeding all day long . Let it rain , let it blow , let it thunder , let it lighten , a Christian must still believe : At what time , said the good man , I am afraid , I will trust in thee , Psal. 56.2 , 3. Nor can we have a better encouragement to do this , than is by the Text set before us , even an open heart for a Jerusalem Sinner . And if for a Jerusalem-Sinner to come , then for such an one , when come . If such a one To Be saved , then for such a one that Is saved . If for such a one To be pardoned his great transgressions , then for such a one who Is pardoned these , to come daily to Jesus Christ too , to be cleansed and set free from his common Infirmities , and from the Iniquities of his holy things . Therefore let the poor Sinner that would be saved , labour for skill to make the best Improvement of the grace of Christ to help him against the temptations of the Devil and his Sins . Tengthly , Would Jesus Christ have Mercy offered in the first place to the biggest Sinners ? Let those men consider this , that ( have , or ) may in a day of trial have spoken or done what their Profession or Conscience told them they should not , and that have the guilt and burden thereof upon their Consciences . Whether a thing be wrong or right , Guilt may pursue him that doth contrary to his Conscience . But suppose a man should deny his God , or his Christ , or relinquish a good Profession , and be under the real guilt thereof ? Shall he therefore conclude he is gone for ever ? Let him come again with Peter's tears , and no doubt but he shall obtain Peter's Forgiveness . For the Text includes the biggest sinners . And 't is observable , That before this Gl●use was put into this Commission , Peter was pardoned his horrible Revolt from his Master . He that Revolteth in the day of Trial , if he is not shot quite dead upon the place , but is sensible of his Wound , and calls out for a Chyrurgion , shall find his Lord at hand to pour Wine and Oyl into his Wounds , that he may again be healed . And to incourage him to think that there may be Mercy for him : Besides what we find Recorder of Peter , you read in the Acts , some was through the violence of their Trials , compelled to Blaspheme , and yet are called Saints , Acts 26.9 , 10 , 11. Hence you have a Promise or two that speaks concerning such a kind of Men , to incourage us to think that at least some of them shall come back to the Lord their God. Shall they fall , saith he , and not arise ? Shall they turn away , and not return ? Jer. 8 4. And in that day I will assemble her that halteth , and I will gather her that was driven out , and her that I have Afflicted . And I will make her that halteth a Remnant , and her that was cast off , a strong Nation ; And the Lord shall reign over them in Mount Zion for ever . What we are to understand by her that halteth , is best expressed by the Prophet Elijah , Mic. 4.6 , 7. Zeph. 3.19 . 1 Kings 18.21 . I will conclude then , that for them that have halted , or may halt , the Lord has Mercy in the Bank , and is willing to accept them if they return to him again . Perhaps they may never be after that of any great esteem in the House of God , but if the Lord will admit them to favour and forgiveness : O exceeding and undeserved Mercy ! See Ez●k 44.10.11 , 12 , 13 , 14. Thou then that mayest be the Man , Remember this , that there is Mercy also for thee . Return therefore to God , and to his Son , who hath yet in store for thee , and who will do thee good . But perhaps thou wilt say , He doth not save all Revolters , and therefore perhaps not me . Answer , Art thou returning to God ? If thou art returning , thou art the Man. R●turn ye back sliding Children , and I will heal your back slidings , Jer. 3.22 . Some , as I said , that Revolt , are shot dead upon the place , and for them , who can help them ? But for them that cry out of their Wounds , 't is a sign they are yet alive , and if they use the means in time , doubtless they may be healed . Christ Jesus has bags of Mercy that was never yet broken up or unsealed . Hence it is said , he has goodness laid up ; things reserved in Heaven for his . And if he breaks up one of these bags , who can tell what he can do ! Hence his Love is said to be such as passeth Knowledge , and that his Riches are unsearchable . He has , no body knows what ; for no body knows who ! He has by him in store for such as seem in the view of all men , to be gone beyond recovery . For this the Text is plain . What Man or Angel could have thought that the Jerusalem-sinners had been yet on this side of an impossibity of enjoying Life and Mercy ? Hadst thou seen their actions , and what horrible things they did to the Son of God : Yea , how stoutly they backed what they did , with resolves and endeavours to persevere , when they had killed his Person , against his Name and Doctrine : And that there was not found among them all that while as we read of , the least remorse or regret for these their doings : Couldst thou have imagined that Mercy would ever have took hold of them , at least so soon ! Nay , that they should , of all the World be counted those Only meet to have it offered to them in the very first place ! For so my Text commands , saying , Preach Repentance and Remission of Sin among all Nations , Beginning at Jerusalem . I tell you the thing is a Wonder , and must for ever stand for a Wonder among the Sons of Men. It stands also for an everlasting Invitation and Allurement to the biggest Sinners to come to Christ for Mercy . Now , since , in the Opinion of all Men , the Revolter is such a one ; if he has , as I said before , any Life in him , let him take incouragment to come again , that he may live by Christ. Eleventhly , Would Jesus Christ have Mercy offered in the first place to the biggest Sinners ? Then let God's Ministers tell them so . There is an Incidence in us , I know not how it doth come about , when we are Converted , to contemn them that are left behind . Poor fools as we are , we forget that we our selves were so . Tit. 3.2 , 3. But would it not become us better , since we have tasted that the Lord is gracious , to carry it towards them so , that we may give them Convincing ground to believe , that we have found that Mercy which also sets open the Door for them to come and partake with us . Ministers , I say , should do thus , both by their Doctrine , and in all other respects . Austerity doth not become us , neither in Doctrine nor in Conversation : We our selves live by Grace ; Let us give as we receive , and labour to perswade our fellow-sinners which God has left behind us , to follow after that they may partake with us of Grace . We are saved by Grace , let us live like them that are gracious . Let all our things ( to the World ) be done in Charity towards them , Pity them , Pray for them , be familiar with them for their good . Let us lay aside our foolish , worldly , carnal grandure ; Let us not walk the Streets , and have such behaviours as signifie we are scarce for touching of the poor ones that are left behind , no not with a pair of Tongs . It becomes not Ministers thus to do . Remember your Lord , he was familiar with Publicans and Sinners to a Proverb . Behold a gluttonous man , and a Wine-bibber , a friend of Publicans and Sinners , Matt. 11.19 . The first part , concerning his gluttonous eating and drinking , to be sure was an horrible slander ; but for the other , nothing was over spoke truer of him by the World. Now why should we lay hands cross on this Text , that is , choose good Victuals , and love the sweet Wine better than the Salvation of the poor Publican ? Why not familiar with sinners provided we hate their spots and blemishes , and seek that they may be healed of them ? Why not fellowly with our Carnal Neighbours ? If we do take occasion to do so , that we may drop , and be yet distilling some good Doctrine upon their Souls ? Why not go to the poor Man's House , and give him a Penny , and a Scripture to think upon ? Wh● not send for the Poor to fetch away , at least , the Fragments of thy Table , that the Bowels of thy fellow-sinner my be refresht as well as thine ? Ministers should be Exemplary : But I am an inferiour Man , and must take heed of too much medling . But might I , I would meddle with them , with their Wives , and with their Children too . I mean not this of all , but of them that deserve it , though I may not name them . But , I say , let Ministers follow the steps of their blessed Lord , who by Word and Deeds shewed his Love to the S●lvation of the World , in such a carriage as declared him to prefer their Salvation before his own private Concern . For we are commanded to follow his steps , who did no sin , neither was guile found in his mouth . And as I have said concerning Ministers , so I say to all the Brethren , carry it so , that all the World may see , that indeed you are the Sons of Love. Love your Saviour ; Yea , shew one to another that you love him , not only by a seeming love of Affection , but with the love of Duty . Practical Love is best . Many love Christ with nothing but the lick of the Tongue . Alas ! Christ Jesus the Lord ; must not be put off thus : He that hath my Commandments , and keepeth them , saith he , he it is that loveth me , Joh. 14.21 . Practical Love , which stands in Self-denial , in Charity to my Neighbour , and a Patient enduring of Affliction for his Name : This is counted Love. Right Love to Christ , is that which carries in it a provoking Argument to others of the Brethren , Heb. 10.24 . Should a Man ask me how he should know that he loveth the Children of God ? The best answer I could give him , would be in the Words of the Apostle John ; By this , saith he , we know we love the Children of God , when we love God , and keep his Commandments , 1 Joh. 5.2 . Love to God and Christ , is then 〈◊〉 , when we are tender of his Name ; and then we shew our selves tender of his Name , when we are afraid to break any the least of his Commandments . And when we are here , then do we shew our love to our Brother also . Now we have Obligation sufficient thus to do , for that our Lord loved us , and gave himself for us , to deliver us from Death , that we might live through him . The World , when they hear the Doctrine that I have asserted and handled in this little Book , to wit , That Jesus Christ would have Mercy offered in the first place to the biggest Sinners ; will be apt , because themselves are Unbelievers , to think that this is a Doctrine that leads to Looseness , and that gives liberty to the Flesh ; but if you that Believe , love your Brethren ; and your Neighbours truly , and as you should , you will put to silence the ignorance of such foolish Men , and stop their mouths from speaking Evil of you . And , I say , let the love of Christ constrain us to this . Who deserveth our Heart , our Mouth , our Life , our Goods , so much as Jesus Christ , who has bought us to himself by his Blood , to this very end , that we should be a peculiar Pe●●le , zealous of good Works ? There is nothing more seemly in the World , than to see a Christian walk as becomes the Gospel ; nor any thing more unbecoming a Reasonable Creature , than to hear a man say , I believe in Christ , and yet see in his Life , Debauchery and Profaneness . Might I , such men should be counted the basest of men ; such men should be counted by all , unworthy of the Name of a Christian , and should be shunned by every good man , as such who are the very Plague of Profession . For so it is written , We should carry it towards them . Whoso has a Form of Godliness , and deny the power thereof , from such we must turn away . It has oft-times come into my mind , to ask , by what means it is , That the Gospel Profession should be so Taunted with Loose and Carnal Gospellers ? And I could never arrive to better Satisfaction in the matter , than this , Such men are made Professors by the Devil , and so by him put among the rest of the Godly . A certain Man had a fruitless Figg-Tree planted in his Vineyard ; but by whom was it planted there ? Even by him that sowed the Tares , his own Children , among the Wheat , Luke 13.6 . Matt. 13.37 , 38 ▪ 39 , 40. And that was the Devil . But why doth the Devil do thus ? Not of love to them , but to make of them Offences and Stumbling blocks to others . For he knows that a loose Professor in the Church , does more mischief to Religion , than ten can do to it that are in the World. Was it not , think you , the Devil that stirred up the Damosel that you read of in Acts 16. to cry out , These are the Servants of the Most high God , that shew unto us the way of Salvation ? Yes it was , as is evident , For Paul was grieved to hear it . But why did the Devil stir up her to cry so ? But because that was the way to blemish the Gospel , and to make the World think that it came from the same hand as did her Sooth-saying and Witchery , Ver. 16.17 , 18. Holiness , O Lord , becomes thy House for ever . Let therefore , whoever they be that profess the Name of Christ , take heed that they Scandal not that Profession which they make of him , since he has so graciously offered us , as we are Sinners of the biggest size , in the first place , his Grace to Save us . HAving thus far spoken of the riches of the Grace of Christ , and of the freeness of his Heart to imbrace the Jerusalem-sinners ; it may not be amiss to give you , yet , as a caution , an intimatimation of one thing , namely , That this grace and freeness of his Heart is limited to time and day ; the which , whoso overstandeth , shall perish notwithstanding . For , as a King , who of Grace , sendeth out to his Rebellious People an offer of Pardon , if they accept thereof by such a day , yet beheadeth , or hangeth those that come not in for mercy until the day or time be past : So Christ Jesus has set the Sinner a day , a day of Salvation , an acceptable time , but he who standeth out , or goeth on in Rebellion beyond that time , is like to come off with the loss of his Soul , 2 Cor. 6.2 . Heb. 3.13 , 16 , 17 , 18 , 19. chap. 4.7 . Luk. 19.41 , 42. Since therefore things are thus , it may be convenient here to touch a little upon these particulars . First , That this Day , or Time , thus limited , when it is considered with reference to this or that man ; is , oft-times undiscerned by the person concerned therein , and always is kept secret as to the shutting up thereof . And this in the wisdom of God is thus , to the end no man , when called upon , should put off turning to God to another time : Now , and to Day , is that and only that which is revealed in Holy Writ , Psal. 50.22 . Eccles. 12.1 . H●b . 3.13 , 16. And this shews us the desperate hazzards which those men run , who when invitation , or conviction attends them , put off turning to God to be saved till another , and as they think , a more fit season and time . For many by so doing , defer this to do , till the day of God's patience and long-suffering is ended : and then , for their Prayers and Cryes after mercy , they receive nothing but mocks , and are laughed at by the God of Heaven , Prov. 1.20 , 21 , 22 , 23 , 24 , 25 , 26 , 27 , 28 , 29. Isa. 65.12 , 13 , 14 , 15. chap. 66.4 Zech. 7.11 , 12 , 13. Secondly , Another thing to be considered is this , namely , that the day of God's grace with some men , begins sooner , and also sooner ends than it doth with others . Those at the first hour of the day , had their Call sooner than they who were called upon to turn to God at the sixth hour of the day ; yea , and they who were hired at third hour , had their Call sooner than they who were called at the eleventh , Matt. 20.1 , 2 , 3 , 4 , 5 6. 1. The day of God's patience began with Ishmael and also ended , before he was twenty years old . At thirteen years of age he was Circumcised ; the next year after , Isaac was born ; and then Ismael was fourteen years old . Now that day that Isaac was weaned , that day was Ishmael rejected : and suppose that Isaac was three years old before he was weaned ; that was but the seventeenth year of Ishmael ; wherefore the day of God's grace was ended with him betimes , Gen. 17.24 , 25. chap. 21.2 , 3 , 4 , 5 , 8 , 9 , 10. Gal. 4.30 . 2. Cains day ended with him betimes , for after God had rejected him , he lived to beget many Children , and build a City , and to do many other things . But alas , all that while he was a Fugitive and a Vagabond . Nor carried he any thing with him after the day of his rejection was come ; but this doleful language in his Conscience , From God's Face shall I be hid , Gen. 4.10 , 11.12 , 13 , 14. 3 Esau , Through his extravagancies would needs go sell his Birthright , not fearing ( as other confident fools ) but that yet the blessing would still be his , after which he lived many years , but all of them under the wrath of God , as was , when time came , made appear to his destruction ; for when he would have inherited the bl●ssing , he was rejected , for he found no place of r●pentance , though he sought it carefully with tears , Heb. 12.14 , 15 , 16. Many instances might be given , as to such tokens of the displeasure of God against such as fool away , as the Wise Man has it , the prize which is put into their hand , Prov. 17.16 . Let these things therefore be a further caution to those that sit under the glorious sound of the Gospel , and hear of the Riches of the Grace of God in Christ to poor sinners . To slight Grace , to despise Mercy , and to stop the Ear when God speaks , when he speaks such great things , so much to our profit , is a great provocation . He offereth , he calls , he woes , he invites , he prays , he beseeches us in this day of his Grace to be reconciled to him : yea , and has provided for us the means of reconciliation himself : Now this despised , must needs be provoking ; and it is a fearful thing to fall into the hands of the living God. But some man may say unto me , Fain I would be saved , fain I would be saved by Christ : But I fear this day of Grace is past , and that I shall perish , notwithstanding the exceeding riches of the Grace of God. Answer , To this doubt I would answer several things . First , With respect to this day . Secondly , With respect to thy desires . Thirdly , With respect to thy fears . First , With respect to the day ; That is , whether it be ended with a man , or no. 1. Art thou jogged , and shaken , and molested at the hearing of the Word ? Is thy Conscience awakened and convinced then , that thou art at present in a perishing state , and that thou hast need to cry to God for M●rcy ? This is a hop●ful sign that this day of Grace is not past with thee . For usually they that are past Grace , are also in their Conscience past feeling , being feared with a hot iron . Eph. 4.18 , 19. 1 Tim. 4.1 , 2. Consequently those past grace , must be such as are denied the awakening fruits of the Word Preached . The dead that hear , saies Christ , shall live ; at least wise Christ has not quite done with them ; the day of God's patience is not at an end with them , John 5.25 . 2. Is there in thy more retired condition , Arguings , Struglings , and Strivings with thy Spirit to perswade thee of the vanity of what vain things thou lovest , and to win thee in thy Soul to a choice of Christ Jesus , and his heavenly things ? Take heed and rebel not , for the day of God's grace and patience will not be past with thee , till he saith , His Spirit shall strive no more with thee ; for then the wo comes , when he shall depart from them ; and when he saies to the means of Grace , Let them alone , Hos. 4.17 . chap. 9.12 . 3. Art thou visited in the Night seasons with dreams about thy state , and that thou art in danger of being lost ? Hast thou Heart-shaken apprehensions when deep sleep's upon thee , of Hell , Death , and Judgment to come ? These are signs that God has not wholly left thee , or cast thee behind his back for ever . For God speaks once , yea twice , yet man perceives it not ; in a Dream , in a Vision of the Night , when deep sleep falls upon man , in slumberings upon the Bed ; then he openeth the ears of men , and sealeth their instruction , that he may withdraw man from his purpose ( his sinful purposes ) and hide pride from man , Job 33.14 , 15 , 16 , 17. All this while God has not left the sinner , nor is come to the end of his patience towards him , but stands , at least , with the door of Grace , a chair in his hand , as being loth , as yet to bolt it against him . 4. Art thou followed with affliction , and dost thou hear God's angry voice in thy afflictions ? Doth he send with the affliction an Interpreter to shew thee thy vileness ; and why , or wherefore the hand of God is upon thee , and upon what thou hast ; to wit , that it is for thy sinning against him , and that thou mightest be turned to him ? If so , thy Summer is not quite ended ; thy Harvest is not yet quite over and gone . Take heed , stand-out no longer , lest he cause darkness , and lest thy feet stumble upon the dark mountains ; and lest while you look for light , he turn it into the shadow of death , and make it gross darkness , Jer. 8.20 . chap. 13.15 , 16 , 17. 5. Art thou crossed , disappointed and waylaid , and overthrown in all thy foolish ways and doings ? This is a sign God has not quite left thee , but that he still waits upon thee to turn thee . Consider , I say , has he made a hedge , and a Wall to stop thee ? Has he crossed th●e in all thou pu●test thy hand-unto ? Take it as a call to turn to him , for by his thus doing , he shews he has a mind to give thee a better portion . For usually when God gives up men , and resolves to let them alone in the Broad Way , he gives them ●ope , and lets them have their desires in all hurtful things , H●s . 2.6 , 7 , 8 9 , 10 , 11 , 12 , 13 , 14. Psal. 73.3 , 4 , 5 , 6 , 7 , 8 , 9 , 10 , 11 , 12. Rom. 1● . 9 . Therefore take heed to this also , that thou strive not against this hand of God : but betake thy self to a serious enquiry into the causes of this hand of God upon thee , and encline to think , 't is because the Lord would have thee look to that , which is better than what thou wouldest satisfie thy self wi●hall ▪ When God h●d a mind to make the Prodigal go home to his Father , he sent a Famine upon him , and d●nied him a Belly-full of the Husks which the Swine did eat . And observe it , now he was in his strait , he betook him to consideration of the good that there was in his Fathers House ; yea , he resolved to home to his Father , and his Fa●her dealt well with him ; he received him with Musick and Dancing , because he had received him safe and sound , Luk. 15.14 , 15 , 16 , 17 , 18 , 19 , 20 , 21 , 22 , 23 , 24 , 25 , 26 , 28 , 29 , 30 , 31 , 32. 6. Hast thou any inticing touches of the word of God upon thy mind ? Doth , as it were , some holy word of God , give a glance upon thee , cast a smile upon thee , let fall , though it be but one drop of its savour upon thy Spirit ; yea , though it staies but one moment with thee ? O! then the day of Grace is not past ! The Gate of Heaven is not shut ! Nor God's Heart and Bowels withdrawn from thee as yet . Take heed therefore , and beware that thou make much of the Heavenly Gift , and of that good word of God of the which he has made thee tast . Beware , I say , and take heed , there may be a falling away for all this ; but , I say , as yet , God has not left thee , as yet he has not cast thee off , H●b . 6.1 , 2 , 3 , 4 , 5 , 6 , 7 , 8. Sec●ndly , With respect to thy desires , what are they ? Wouldst thou be saved ? Wouldst thou be saved with a thorow salvation ? Wouldst thou be saved from guilt , and filth too ? Wouldst thou be the servant of thy Saviour ? Art thou indeed weary of the service of th● old Master the Devil , Sin and the World ? And has these desires put thy Soul to the flight ? Hast thou through desires betaken thy self to thy heels ? Dost fly to him that is a Saviour from the wrath to come , for life ? If these be thy desires , and if they be unfeigned , fear not : Thou art one of those Runaways which God has commanded our Lord to receive , and not to send thee back to the Devil thy Master again , but to give thee a place in his House , even the place which liketh thee best . Thou shalt not deliver to his Master , saies he , the Servant which is escaped from his Master unto thee . He shall dwell with thee , even among you in that place which he shall chuse , in one of thy Gates where it liketh him best ; thou shall not oppress him , Deut. 23.15 , 16. This is a command to the Church , consequently to the Head of the Church ; for all commands from God come to her through her Head. Whence I conclude , that , that as Israel of old was to receive the Runaway-Servant who escaped from a Heathen Master to them , and should not dare to send him back to his Master again : So Christ's Church now , and consequently Christ himself may not , will not refuse that soul that has made his escape from Sin , Satan , the World and Hell , unto him ; but will certainly let him dwell in his House , among his Saints , in that place which he shall choose , even where it liketh him best . For he saies in another place , And him that cometh to me , I will in no wise cast out . In no wise , let his crimes be what they will , either for nature , multitude , or the attendance of aggravating circumstances . Wherefore if thy desires be firm , sound , unfeigned , to become the saved of Christ , and his servant : Fear not , he will not , he will in no wise put thee away , or turn thee over to thy old M●ster again . Thirdly , As to thy fears , whatever they are , let that be supposed which is supposed before , and they are groundless , and so of no weight . Object . But I am afraid I am not el●ct , or chosen to salvation , though you called me fool a little before for so fearing . Answ. Though election is , in order , before calling , as to God , yet the knowledge of Calling must go before the belief of my Election , as to my self . Wherefore souls that doubt of the truth of their Effectual Calling , do but plunge themselves into a deeper labyrinth of confusion that concern themselves with their election ; I mean , while they labour to know it before they prove their Calling . Make your Calling , and so your Election sure , 2 Pet. 1.4 , 5 , 6 , 7 , 8 , 9 , 10. Wherefore , at present , lay the thoughts of thy Election by , and ask thy self these questions ; Do I see my lost condition ? Do I see salvation is no where but in Christ ? Would I share in this salvation by Faith of him ? And would I , as was said afore , be throughly saved , to wit , from the filth , as from the guilt ? Do I love Christ , his Father , his Saints , his Word and Ways ? This is the way to prove we are Elect. Wherefore , sinner , when Satan , or thine own heart seek to puzzle thee wi●h Election ; say thou , I cannot tend to talk of this point now , but stay till I know that I am called of God to the fellowship of his Son , and then I will shew you that I am Elect , and that my name is written in the Book of Life . If poor distressed souls would observe this Order , they might save themselves the trouble of an unprofitable l●bour under these unseason●ble and So●l-sinking doubts . Let us therefore , upon the sight of our wretchedness , fly and venturously leap into the Arms of Christ , which are now as open to receive us into his Bosom , as they were when nailed to the Cross. This is coming to Christ for Life aright ; this is right running away from thy Master to him , as was said before . And for this we have multitudes of Scriptures to support , incourage , and comfort us in our so doing . But now let him that doth thus , be sure to look for it , for Satan will be with him to morrow , to see if he can get him again to his old service ; and if he cannot do that , then will he enter into dispute with him , to wit , about whether he be elect to Life , and called indeed to partake of this Christ , to whom he is fled for succour , or whether he comes to him of his own presumptuous Mind . Therefore we are bid , as to come , so to Arm our selves with that Armour which God has provided ; that we may resist , quench , stand against , and withstand all the Fiery Darts of the Devil , Ephes. 6. 11 , 12 , 13 , 14 , l5 , 16 , 17 , 18. If therefore thou findest Satan in this Order to march against thee , remember that thou hadst this Item about it ; and betake thy self to Faith and good Courage ; and be sober , and hope to the End. Object . But how if I should have sinned the sin unpardonable , or That called the sin against the Holy Ghost . Answ. If thou hast , thou art lost for ever : But yet before it is concluded by thee that thou hast so sinned , know that they that would be saved by Jesus Christ , through faith in his blood , cannot be counted for such . l. Because of the Promise , for that must not be frustrate : And that saies , And him that cometh to Christ , he will in no wise cast . And again , Whoso will , let him take of the Water of Life freely , Joh. 6.37 . Rev. 21 6. chap. 22.17 . But , I say , how can these Scriptures be fulfilled , if he that would indeed be saved as before , has sinned the sin unpardonable ? The Scriptures must not be made void , nor their truth be cast to the ground . Here 's a Promise , and here 's a Sinner ; a Promise , that saies he shall not be cast out that comes ; and the sinner comes , wherefore he must be received : Consequently , he that comes to Christ for life , has not , cannot have sinned that sin for which there is no forgiveness . And this might suffice for an answer to any coming soul , that fears , though he comes , that he has sinned the sin against the Holy Ghost . 2. But again , He that has sinned the sin against the Holy Ghost cannot come , has no heart to come ; can by no means be made willing to come to Jesus Christ for life ; for that he has received such an opinion of him , and of his things , as deters and holds him back . 1. He counteth this blessed Person , this Son of God , a Magician , a Conjurer , a Witch , or one that did , when he was in the World , what he did , by the power and spirit of the Devil , Mat. 9.34 . Mat. 12.24 , 25 , &c. Mar. 3.22 , 23 , 24 , 25 , 26 , 27 , 28 , 29 , 30. Now he that has this opinion of this Jesus , cannot be willing to cast himself at his foot for life , or to come to him as the only way to God , and to Salvation . And hence 't is said again , that such an one puts him to open shame , and treadeth him under foot , that is , by contemning , reproaching , vilifying , and despising of him , as if he were the vilest one , or the greatest Cheat in the World : and has therefore , as to his esteem of him , called him accursed , crucified him to himself , or counted him one hanged , as one of the worst of Malefactors , Heb. 6.6 . and chap. 10.29 . 1 Cor. 12.3 . 2. His Blood , which is the meritorious cause of mans redemption , even the blood of the everlasting Covenant , he counteth an unholy thing , or that which has no more vertue in it to save a Soul fro● sin , than has the blood of a Dog , Heb. 10.29 . For when the Apostle saies , he counts it an unholy thing ; he means , he makes it of less value than that of a Sheep or Cow , which were clean according to the Law. And therefore must mean , that his blood was of no more worth to him in his account , than was the blood of Dog , an Ass , or a Swine , which always was , as to sacrifices , rejected by the God of Heaven , as unholy , or unclean . Now he who has no better esteem of Jesus Christ , and of his Death and Blood , will not be perswaded to come to him for Life , or to trust in him for Salvation . 3. But further , all this m●st be done against manifest Tokens to prove the contrary , or after the shining of Gospel Light upon the soul , or some considerable profession of him as the M●ssias , or that he was the S●viour of the World. 1. It must be done against manifest tokens to prove the contrary ; and thus the reprobate Jews committed it , when they saw the works of God which put forth themselves in him , and called them the works of the Devil and Beelzebub . 2. It must be done against some s●ining light of the Gospel upon them . And thus it was with Judas , and with those , who after they were enlightned , and had tasted , and had felt , something of the powers of the World to come , fell away from the Faith of him , and put him to open shame and disgrace , Heb. 6.5 , 6. 3. It must also be done after , and in opposition to ones own open profession of him . For if after they have escaped the pollution of the World through the knowledge of our Lord and Saviour Jesus Christ , they are again intangled therein , and overcome ; the latter end is worse with them than the beginning ; for it had been better for them not to have known the way of righteousness , than after they have known it , to turn from the holy Commandment , ( which is the Word of Faith ) delivered unto them . 4. All this must be done openly , before witn●sses , in the Face , Sight , and View of the World , by Word , and Act. This is the sin that is unpardonable ; and he that hath thus done , can never , 't is impossible he ever should be renewed again to repentance , and that for a double reason ; first such an one doth say , he will not ; and of him God saies , he shall not have the benefit of Salvation by him . Object . But if this be the sin unpardonable , why is it called the sin against the Holy Ghost , and not rather the sin against the Son of God ? Answ. It is called the sin against the Holy Ghost , because such count the works he did , which were done by the Spirit of God , the works of the spirit of the Devil : Also because all such as so reject Christ Jesus the Lord , they do it in despight of that testimony which the Holy Ghost has given of him in the Holy Scriptures ; for the Scriptures are the breathings of the Holy Ghost , as in all other things , so in that testimony they bear of the Person of the Works , Sufferings , Resurrection , and Ascention of Jesus Christ. Sinner , This is the sin against the Holy Ghost . What saist thou ? Hast thou committed it ; nay , I know thou hast not , if thou wouldst be saved by Christ. Yea , 't is impossible thou shouldst have done it ; if indeed thou wouldst be saved by him . No man can desire to be saved by him , whom he yet judgeth to be an Impostor , a Magician , a Witch . No man can hope for redemption by that Blood which he yet counteth an unholy thing . Nor will God ever suffer such an one to repent , who has after light , and profession of him , thus horribly , and Devil-like , contemned and trampled upon him . True , Words , and Wars , and Blasphemies against this Son of Man are pardonable ; but then they must be done ignorantly and in unbelief . Also all blasphemous thoughts are likewise such as may be passed by , if the Soul afflicted with them , indeed is sorry for them , 1 Tim. 1.13 , 14 , 15. Mar. 3.28 . All but this , Sinner , all but this ! If God had said he will forgive one sin , it had been undeserved Grace : But when he saies , he will pardon all but one , this is grace to the height . Nor is that one unpardonable otherwise , but because the Saviour that should save them is rejected and put away . Jacob's Ladder , Christ is Jacob's Ladder that reacheth up to Heaven , and he that refuseth to go by this Ladder thither , will scarce by other means get up so high . There is none other name given under Heaven among men , whereby we must be saved . There is none other Sacrifice for sin than his ; he also , and he only , is the Mediator that reconcileth men to God. And , Sinner , if thou wouldst be saved by him , his Benefits are thine ; yea , though thou art a great and Jerusalem . Transgressor . FINIS . 
A30201	----	Scriptural poems being several portions of Scripture digested into English verse / by John Bunyan. Bunyan, John, 1628-1688. 1700 Approx. 147 KB of XML-encoded text transcribed from 52 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A30201 Wing B5591 ESTC R25312 08881654 ocm 08881654 41966 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A30201) Transcribed from: (Early English Books Online ; image set 41966) Images scanned from microfilm: (Early English books, 1641-1700 ; 1278:2) Scriptural poems being several portions of Scripture digested into English verse / by John Bunyan. Bunyan, John, 1628-1688. 100 p. Printed for J. Blare, London : 1700. "Licensed according to order." Reproduction of original in the British Library. (from t.p.) The book of Ruth--The history of Sampson--Christ's sermon on the mount--The prophecy of Jonah--The life of Joseph--The epistle of James. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible -- Paraphrases, English. 2005-02 TCP Assigned for keying and markup 2005-03 Apex CoVantage Keyed and coded from ProQuest page images 2005-04 Judith Siefring Sampled and proofread 2005-04 Judith Siefring Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion Scriptural Poems . Being several Portions of SCRIPTURE Digested into ENGLISH VERSE . VIZ. I. The Book of Ruth . II. The History of Sampson . III Christ's Sermon on the Mount. IV. The Prophecy of Jonah . V. The Life of Joseph . VI. The Epistle of James . By JOHN BUNYAN . Licensed according to Order . LONDON : Printed for J. Blare , at the Looking-Glass on London-Bridge , 1700. TO THE READER . WHoe'er thou art that shalt peruse this Book , This may inform thee , when I undertook To write these Lines , it was not my Design To publish this imperfect Work of mine : Composed only for Diversion's sake . But being inclin'd to think thou may'st partake Some benefit thereby , I have thought fit , ( Imperfect as it is ) to publish it . The Subjects are a part of the Contents , Both of the Old and the New Testaments ; The Word are for the most part all the same , ( For I affected Plainness more than Fame ) Nor could'st thou hope to have it better done : For I 'm no Poet , nor a Poet's Son But a Mechanick , guided by no rule , But what I gained in a Grammar School . In my Minority : I can't commend it , Such as it is into the World I send it , And should be glad to see some Hand to mend it . Would but those Men whose Genius leads them to 't , And who have time and parts wherewith to do 't , Imploy their Pens in such a Task as this , ' I would be a most delightsome Exercise , Of Profit to themselves and others too : If what the Learned Herbert says , holds true , A Verse may find him , whom a Sermon flies , And turn Delight into a Sacrifice ; Thus I conclude , and wish it as delighting To thee in reading as to me in writing . JOHN BUNYAN . THE Book of RUTH . CHAP. I. IN ancient Times , e'er Israel knew the way Of kingly Power , when Judges bore the sway , A certain Man of Bethlehem Juda fled , By Reason of a Famine that o'erspread The Land , into the Land of Moab , where He and his Wife , and Sons , sojourners were . His Name Elimelech , his eldest Son Was called Mahlon , t'other Chilion . His Wife was Naomi , Ephrathites they were : They went to Moab and continued there : Where of her Husband Naomi was bereft , And only she , and her Two Sons were left : Who took them Wives of Moab in their Youth : The Name of one was Orpah , t'other Ruth : And there they died e'er twice Five Years were gone ; And Naomi was wholly left alone . Then she arose , and her Step-daughters with her , To leave the Land of Moab altogether : For she had heard the Lord had visited Her native Country , with increase of Bread. Wherefore the Land of Moab she forsook , And to her native Place her course she took , Her Daughters with her : Whom she did desire , That to their Mother's House they would retire : The Lord , said she , be kind to you agen , As you to me , and to the dead have been : God grant you each may be with Husbands blest , And in th' Enjoyment of them , both find rest . Then she embraced them , and there withal , Down from their Cheeks , the Tears began to fall : They wept aloud , and said , Most surely we Unto thy People will return with thee . But Naomi replied , Wherefore will ye , My Daughters , thus resolve to go with me ? Are there yet any more Sons in my Womb , That may your Husbands be in time to come ? Return again , my Daughters , go your way , For I 'm too Old to marry : Should I say I 've Hope ? Should I this Night conceive a Son ? Would either of you stay till he is grown ? Would you so long without an Husband live ? Nay , nay , my Daughters , for it doth me grieve Exceedingly , even for your sakes , that I Do under this so great Affliction lie . And here they wept again : And Orpah kiss'd Her Mother , but Ruth would not be dismiss'd But clave unto her : Unto whom she spake And said , Behold , thy Sister is gone back , With her own Gods , and People to abide , Go thou along with her . But Ruth reply'd , Intreat me not to leave thee , or return : For where thou goest , I 'll go , where thou sojourn , I 'll sojourn also : And what People's thine , And who thy God , the same shall both be mine : Where thou shalt die , there will I die likewise , And I 'll be buried where thy Body lies : The Lord do so to me , and more , if I Do leave thee , or forsake thee till I die . And when she saw the Purpose of her Heart , She left off to desire her to depart . So they Two travelled along together To Bethlehem , and when they were come thither , Behold ! the People were surpriz'd , and cried What is this Naomi ? But she reply'd , Oh! call me Mara , and not Naomi : For I have been afflicted bitterly . I went out from you full , but now I come . As it hath pleased God , quite empty home : Why then call ye me Naomi ? Since I Have been afflicted so exceedingly . So Naomi return'd , and Ruth together , Who had come from the Land of Moab with her : And unto Bethlem Juda did they come , Just as the Barley Harvest was begun . CHAP. II. THere was a Man of Kin to Naomi , One that was of her Husband's Family , His Name was Boaz , and his Wealth was great . And Ruth the Moabitess did intreat Her Mother's leave , that she might go , and gather Some Ears of Corn , where she should most find favour : Go , Daughter , go , said she . She went , and came Near to the Reapers , to glean after them : And , lo , it was her hap to light among The Reapers , which to Boaz did belong . Behold , now Boaz came from Bethlehem Unto his Reapers , and saluted them , And they bless'd him again : and he inquired Of him that was set over them he hired , From whence the Damsel was , and was inform'd She was the Moabitess that return'd With Naomi : And she did ask , said he , That here amongst the Reapers she might be , And that she might have liberty to glean Among the Sheaves : And she all day hath been , Even from the morning until now , with us , That she hath stay'd a little in the House . Then Boaz said to Ruth , Observe my Daughter , That thou go not from hence , or follow after The Reapers of another Field , but where My Maidens are , see that thou tarry there : Observe what Field they reap , and go thou there , Have I not charg'd the young Men to forbear To touch thee ? And when thou dost thirst , approach And drink of what the Youths have set abroach . Then she fell on her Face , and to the Ground She bow'd her self , and said , Why have I found Such favour in thine Eyes , That thou , to me Who am a Stranger , should so courteous be ? And Boaz said , It hath been fully shown To me , what to thy Mother-in Law thou 'st done , Since of thine Husband thou hast been bereft : How thou thy Father and thy Mother left , And thine own native Land to come unto A Land , which thou before didst never know : The Lord , the God of Israel , the Defence Whom now thou 'st chosen , be thy recompence . Then said she , let me in thy sight , my Lord , Find favour , in that thou dost thus afford Me Comfort , and since thou so kind to me Dost speak , though I thereof unworthy be And Boaz said , at Meal-time come thou near , Eat of the Bread , and dip i' th' Vinegar . And by the Reapers she sate down to Meat , He gave her parched Corn , and she did eat , And was suffic'd , and left , and rose to glean : And Boaz gave Command to the young Men , Let her come in among the Sheaves , said he , To glean , and let her not reproached be : Let fall some handfuls also purposely , And let her take them without injury . So she till Even glean'd , and then beat out Her Barly , being an Ephah or thereabout . She took it up , and to the City went , And to her Mother-in-Law did it present : And what she had reserv'd to her she gave , When she had took what she design'd to have . Then unto her , her Mother-in-Law did say , In what Field hast thou been to glean to day ? And where hast thou been working ? Blest be he , That thus hath taken Cognizance of thee . She told with whom , and furthermore did say , The Man's Name 's Boaz , Where I wrought to day . And Naomi reply'd , May he be blest , Even of the Lord , whose Kindness manifest Unto the Living and the Dead hath been : The Man 's our Kinsman , yea the next of kin . And Ruth the Moabitess said , He gave Me likewise a Commandment not to leave , Or to depart , from following his young Men , Until they had brought all his Harvest in . And Naomi said unto Ruth , My Daughter , 'T is good that thou observe to follow after His Maidens , that they meet thee not elsewhere . So she to Boaz's Maidens still kept near , Till Barley and Wheat Harvest both , she saw Were done , and she dwelt with her Mother-in-Law . CHAP. III. THen Naomi said , Shall I not , my Daughter , Seek Rest for thee , that thou do well hereafter ? And is not Boaz , with whose Maids thou wast , One of the nearest Kinsmen that thou hast ? Behold , this Night he in his Threshing-Floor Is winnowing Barley , wash thy self therefore , Anoint thee , put thy Cloaths on , and get down Unto the Floor ; but make not thy self known , Till he hath eat and drank , and shall prepare To lie him down ; then take good notice where He goes about to take his Night's Repose , And go thou in there , and lift up the Cloaths From off his Feet , and likewise lay thee down , And what thou hast to do he will make known . And she made answer , Whatsoever thou Hast me commanded , will I gladly do . And down unto the Floor she hasted , and Forthwith fulfill'd her Mother-in-Law's Command . So now when Boaz had his Heart refresh'd , With Meat and Drink , he laid him down to rest , Near to the heap of Corn ; she softly came , Uncover'd's Feet , and lay down by the same . And , lo ! at Midnight , as he turn'd him round , He was afraid , for at his Feet he found A Woman lay : Who art thou ? then said he . I am thine Handmaid Ruth , replyed she , Over thine Handmaid therefore spread thy Skirt , I pray , because thou a near Kinsman art . Blessed be thou , said he , because thou hast Made manifest more Kindness at the last , Than at the first , in that thou didst , my Daughter , No young Men , whether poor or rich , go after : And now , my Daughter , be not thou afraid , I will do to thee all that thou hast said : For all the City of my People knows , Thou art a Woman truly vertuous ; And now , though I am Kin undoubtedly , Yet there is one that 's nearer Kin than I : Tarry this Night , and when 't is Morning light , If he will like a Kinsman do thee right , We 'll let him , but if not , I my self will , As the Lord lives , till Morning lie thou still . And till the Morning at his Feet she lay , And then arose about the break of Day ; And he gave her a Charge , not to declare That there had any Womankind been there : He also said , Bring here thy Veil , and hold To me ; she did , and thereinto he told Six Measures full of Barley , and did lay It on her , and she hasted thence away . And when unto her Mother-in-Law she came , Art thou , said she , my Daughter , come again ? Then what the Man had done she told , and said , He these six Measures full of Barley laid Upon me , for said he , This I bestow , Least to thy Mother thou should'st empty go . Then , said she , sit still Daughter , till thou see What the Event of this Intrigue will be ; For till the Man this Day hath made an end , No Satisfaction will on him attend . CHAP. IV. AND Boaz went up to the City Gate , And after a short space , while there he sate , The Kinsman , of whom he had spoke , came by , To whom he said , Ho , such a one , draw nigh , And sit down here : He came and sate him down : Then he took Ten Men , Elders of the Town , And caus'd them to sit down . Then to the Man That was of Kin , thus he his Speech began , Naomi , said he , who not long since sojourn'd Amongst the Moabites , is now return'd ; And doth intend to sell a piece of Ground , The which Elimelech our Brother own'd : And now to give thee notice , I thought fit , That if thou pleasest , thou may'st purchase it , In Presence of these Men assembled here : Then if thou wilt redeem it , now declare Thy Mind , but if thou wilt not , then let me , For thou art next of Kin , and I next thee . Then said the Kinsman , I will it redeem . Boaz reply'd , if good to thee it seem , To buy it of the Hand of Naomi , Thou also art oblig'd the same to buy Of Ruth the Moabitess , Wife o' th' dead , On his Inheritance to raise up Seed . The Kinsman said , I cannot do this thing My self , least I an Inconvenience bring Upon mine own Inheritance , what 's mine By right , therefore I now to thee resign . Now this in Israel did a Custom stand , Concerning changing and redeeming Land ; To put all Controversie to an end , A Man pluck'd off his Shooe , and gave his Friend ; And this in Israel was an Evidence , When e'er they changed an Inheritance . Then said the Kinsman unto Boaz , do Thou take my Right . And off he pluck'd his Shooe Then Boaz to the Elders thus did say , And to the People , All of you this Day Appear for me as Witnesses , that I Have bought all of the hand of Naomi , That was Elimelech's , or did belong Either to Mahlon or to Chilion : And Ruth the Moabitess , who some time Was Mahlon's Wife , I 've purchas'd to be mine , Still to preserve alive the dead Man's Name On his Inheritance , least that the same Should in the Gate where he inhabited , Or 'mongst his Brethren be extinguished : Behold , this Day , my Witnesses you are . Then all the People that were present there , And Elders said , We are thy Witnesses : May God this Woman thou hast taken bless , That she like Rachel , and like Leah be , Which two did build up Israel's Family : And thou in Ephratah exalt thy Name , And through the Town of Bethlem spread thy Fame , And may the Seed which God shall give to thee Of this young Woman , full as prosperous be , As was the House of Pharez heretofore , ( Pharez , whom Tamar unto Judah bore . ) So he took Ruth , and as his Wife he knew her , And God was pleased , when he went in to her , To grant the Blessing of Conception , And she accordingly bare him a Son. Then said the Women , Blessed be the Lord ! Bless thou him Naomi , who doth afford To thee this Day a Kinsman , which shall be Famous in Israel ; and shall be to thee As the Restorer of thy Life again , And in thy drooping Age shall thee sustain : For that thy Daughter-in-Law , who loves thee well And in thy Sight doth Seven Sons excel , Hath born this Child . Then Naomi took the Boy To Nurse , and did him in her Bosom lay : Her Neighbours too , gave him a Name , for why , This Son , say they , is born to Naomi : They call'd him Obed , from whose Loins did spring Jesse , the Sire of David , Israel's King. The End of the Book of RUTH . THE History of Sampson : Judges , Chap. xiii . WHen Israel's Sins th' Almighty did provoke , To make them subject to Philistine Yoke For forty Years : In Zorah dwelt a Man , His Name Manoah , of the Tribe of Dan ; His Wife was barren , unto whom appeared The Angel of the Lord , and thus declared : Though thou , said he , art barren , time shall come Thou shalt enjoy the Blessing of thy Womb ; Now therefore I intreat thee to refrain From Wine , strong Drink , and things that are unclean . For lo , thou shalt conceive and bear a Son , Upon whose Head there shall no Razor come , For he to God a Nazarite shall be , And shall begin to set his People free From the Philistine Yoke . The VVoman came And told her Husband , she had seen a Man Of God , his dreadful look made me , said she , Think him an Angel of the Lord to be : But I enquired not from whence he came , Neither did he make known to me his Name : But thus he said , Thou shalt conceive a Son ; Wherefore Strong Drink and Wine , see that thou shun , And have a care that thou be not defil'd With things that are unclean ; for why , the Child Shall from his Separation from the Womb , Become a Nazarite , ev'n to his Tomb. Manoah then did supplicate the Lord , And said , O Lord , be pleased to afford This Favour unto me , to send again The Man of God , more fully to explain Thy Will to us , that we may rightly know , When this Child shall be born , what we must do . And to Manoah's Prayer God gave Ear , And to his Wife the Angel did appear Again , as she did in the Field retire , At such time as her Husband was not nigh her . And she made haste , and ran , and streight declared Unto her Husband , that the Man appeared Again , whom she had seen the other Day . Manoah then arose , and went his way , And when he came , he said , Art thou the Man That spakest to my Wife ? He said , I am : Manoah said , Now let thy Words be true : How shall we use the Child , what must we do ? Then said the Angel of the Lord , Let her Of all that I have charged her beware : She may not taste of what comes of the Vine , Nor may she drink strong Drink , or any Wine , Nor may she eat of things that are unclean , From all that I have said , let her refrain . Manoah said unto the Angel , stay With us , till we have dress'd a Kid , I pray . But he reply'd , though thou shalt me detain , I 'll eat no Bread , but if thou dost design A Sacrifice unto the Lord , then offer : For ne'er till now , Manoah did discover It was a Man of God he spake unto : Then said he to the Angel , Let me know Thy Name , that when these things shall be perform'd , The Honour due to thee may be return'd . Whereto the Man of God made this Reply , Why askest thou , since 't is a Mystery ? So he a Kid , and a Meat-Off'ring took , And offer'd to the Lord upon a Rock : And there the Man of God did wondrously , The whilst Manoah and his Wife stood by : For as the Altar did send up the Flame , The Man of God ascended in the same : Manoah and his Wife stood looking on , And on their Faces to the Ground fell down . ( But then the Angel did appear no more ) Manoah then knew who he was : Therefore He said unto his Wife , Most surely we Shall die , for we the Face of God did see . But she reply'd , If God would such a thing , He would not now accept our Offering , Or would he have to us these things made known , Or told us , as at this time he hath done . And now ( according to the Angel's Word ) The Woman bare a Son , to whom the Lord Was pleas'd , his Blessing graciously to give ; She call'd him Sampson , and the Child did thrive : And lo ! the Spirit of the Lord began , At times to move him in the Camp of Dan. CHAP. XIV . NOw down to Timnah Sampson's Steps incline , Where seeing the Daughter of a Philistine , He came up and did of his Parents crave , That he in Marriage might the Woman have . Then thus his Father and his Mother said 'Mongst all thy Kin canst thou find ne'er a Maid ; Nor yet among my People , fit to make A Wife , but thou wilt this Philistine take , Of Race uncircumcised ? He replied , Get her for me , for I 'm well satisfied . But neither of his Parents then did know , It was the Lord that moved him thereto , To seek a way to accomplish his Designs , Upon the then o'er-ruling Philistines . Then Sampson and his Parents both went down To Timnah , and as they came near the Town , Among the Vineyards a young Lion roar'd : Then on him came the Spirit of the Lord , And though unarm'd , he rent him like a Kid , But he discover'd not to them the Deed : And he went down , and with the Woman treated , And was well pleas'd to have the Match compleated . And in a while as he return'd again To take his Wife , behold , where he had slain The Beast , he there a Swarm of Bees set Eye on , And Honey in the Carcase of the Lion : He took thereof , and eating , on he wen● , And to his Parents did a part present , And they did also eat , but did not know That from the Lion's Carcase it did flow . So down his Father went unto the Woman , And Sampson made a Feast , as it was common Among young Men. The Philistines provide Thirty Companions with him to abide ; And Sampson said unto them , now behold , I have a Riddle for you to unfold , Which if you do before the Seven Days Feast Be ended , I will give to every Guest A Sheet and change of Garments , but if ye Cannot declare it , you shall give to me Full Thirty Sheets , and Thirty Changes too : Then said they , What 's thy Riddle , let us know ? And Sampson said , The Eater sent forth Meat , And from the Strong there came a thing most sweet . And they could not in Three Days find it out , Wherefore before the seventh came about , They said unto his Wife , Thou must entice Thy Husband to discover this Device , Least we burn thee , and all thy Father's House : Is it not so , that ye have called us To make a Spoil ? And Sampson's Wife wept sore , And said , Thou dost but hate me , and no more ; To put a Riddle to my Countrymen , And not tell 't me : And he reply'd agen , I have not told my Father or my Mother , And shall I now to thee this thing discover . And she continually before him wept , During the time the Feasting Days were kept : And now behold it came to pass that he , By reason of her Importunity , Did on the Seventh Day to her unfold The Riddle , which she to her Brethren told ; And e'er the Sun went down , on that same Day , The Philistines to Sampson thus did say , What is more sweet than Honey ? What more strong Than is a Lion ? And he said , How long Would it have been , e'er you had understood This thing had you not with my Heifer plow'd ? Then came the Spirit of the Lord upon Him , and he hasted down to Askelon , And Thirty of the Philistines he slew , And took their Cloaths , and gave the Garments due To every one of them that had disclosed The meaning of the Riddle he proposed , And towards them his Anger fiercely burned , And he unto his Father's House returned . But Sampson's Wife was given unto one What was his Friend and chief Companion . CHAP. XV. BUt in a while , as Sampson visited His Wife , in the Wheat Harvest with a Kid , To her into her Chamber he would go , The which her Father would not let him do ; But said , I thought that thou hadst quite forsook her , Wherefore I gave consent , and thy Friend took her . Doth not her Sister's Beauty hers exceed , Though young ? I pray then take her in her stead . And Sampson said , I shall more blameless be Than they , though I shall do them injury : And then he caught Three hundred Foxes , and Turn'd Tail to Tail , and put a fiery Brand Between Two Tails , and setting fire thereto , Into the standing Corn he let them go , And burnt both Shocks , and standing Corn and Vines , And all the Olives of the Philistines . Then they enquired who this thing had done , And were inform'd , it was the Timnite's Son : Because his Father took his Wife away , And gave her his Companion to enjoy . And the Philistines came up , full of Wrath , And burnt with Fire , her and her Father both . And Sampson said though you have done this thing , A farther Evil I will on you bring , And my avenging Hand shall cease hereafter : And hip and thigh he smote them with great slaughter : And he return'd , and came up to the top Of Etam , and dwelt there upon the Rock . Then the Philistines up to Judah went , And in the Vale of Lehi pitch'd their Tent. Then said the Men of Judah for what reason Are you come up against us at this season ? And they made answer , we are come to bind Sampson , to do to him in the same kind As he hath done to us : Then there went up Three thousand Men of Judah to the top Of the Rock Etam , and to Sampson said , Do'st thou not know that we have long obey'd The Philistines ? Wherefore is it that thou Hast done this thing , to bring this Evil now , Upon us , let us know it ? Then said he I did to them , as they have done to me : Then said they we are come , and have brought bands , To bind , and give thee up into their hands : And he made answer , you shall swear unto me , That you your selves no Injury will do me : And they reply'd , No , no , we will but bind thee , We will not kill thee , but to them resign thee . And they took two new Cords , and therewith tied him , And from the Rock where he abode convey him : Whom when they to the Camp at Lehi brought The Philistines against him gave a shout : And mightily the Spirit of the Lord Came on him , and like burning Flax each cord That was upon his Arms became , the Bands Were likewise separated from his Hands . And he the Jawbone of an Ass espied , And took and smote them till a Thousand died : Then said he with an Ass's Jawbone I Have made mine Enemies in heaps to lie : Behold I have destroy'd a Thousand Men With this same worthless Ass's Jaw : And when He made an end to speak , it came to pass He cast away the Jawbone of the Ass , And said , Now let the place where this was done Be by the Name of Ramath-Lehi known . And he was sore a thirst , and to the Lord He cried , and said , O Lord , thou didst afford This great Deliverance , and now shall I , By reason of my Thirst fall down and die , And fall into the most accursed Hands Of these uncircumcis'd Philistine Bands ? But God was pleas'd to cleave an hollow place , Within the Jaw , from whence did Water pass : Whereof when he had drank , his Spirit came As heretofore , and he reviv'd again : Wherefore that place , which is in Lehi , bore Unto this Day the Name of En-hakkore . And in the Days the Philistines bore sway , Israel for Twenty Years did him obey . CHAP. XVI . THen down to Gaza Sampson went , and there Seeing an Harlot , went in unto her And when the Gazites heard he was come thither : Straightway they gathered themselves together To compass him about , and lay in wait All Night , to take him in the City Gate , And they were still all Night for why ? say they , To morrow we shall kill him when 't is Day . And he till Midnight lay , and then arose , And with the City Gates away he goes , Bearing the Posts , and bar and all away , And on an Hill near Hebron did them lay . And afterward it came to pass he saw , And lov'd a Woman named Delilah , Who in the Vale of Sorek dwelt to whom There did the Lords of the Philistines come , And said , if thou wilt but entice him to reveal Where lies his Strength , and which way we may deal With him , to bind him , to afflict him , we Each one will give a great reward to thee . And she to Sampson said , I pray thee , tell Wherein thy Strength doth other Men excel , And how thou may'st be bound : And he reply'd , If they with Seven green Wit hs that ne'er were dried Shall bind me Hand and Foot , I shall be then As weak and impotent as other Men. Then the Philistine Lords for her provide The Seven green Wit hs which never had been dried , And she therewith did bind him , ( now there were Men lying in wait whom she had placed there ) Then she cry'd out , and said , Now Sampson stand Thy ground , for the Philistines are at hand . And streight he brake the Wit hs , and they became Like to a thred of Tow when toucht with flame : So was his Strength not found out . Then said she , Sampson , behold , thou hast deceived me , And told me lyes : Therefore no longer blind me , But tell , I pray thee , wherewith I may bind thee : Bind me with Ropes that ne'er were us'd , said he ; Then weak as other Men are , shall I be : She therefore took New Ropes , and bound him , and Cry'd , Sampson , the Philistines are at Hand : ( And in the Chamber there were Men lay hid ) And from his Arms he brake them like a Thread . Then said she , Thou hast mock'd me hitherto , And told me Lyes : Now tell we what to do To bind thee . He reply'd , Thou with the Web Must interweave the Seven Locks of my Head. Then she his Locks did fasten with the Pin , And said , the Philistines are coming in , Shift , Sampson , for thy self ; then he awoke , And Pin and Web , and all away he took . Then said she , How canst thou pretend to love me , When thus thy Doing towards me disprove thee ? For now , behold , thou hast deceiv'd me thrice , And hast not told me where thy great Strength lies . At length his Soul being vext exceedingly , By reason of her Importunity : He told the Secrets of his Heart , and said , Never yet Razor on my Head was laid ; For I have been to God a Nazarite , Even from the Day that first I saw the Light : Wherefore like other Men , if I am shaven , I shall be weak , and of my Strength bereaven . And when she saw that he had told her all The Secrets of his Heart , she sent to call The Lords of the Philistines , Come , said she , This once , for now he hath made known to me The very Truth . Then they came up together , And brought the Money in their Hands to give her . Then down to sleep upon her Knees she laid him , And call'd a Man , who of his Locks betray'd him , And to afflict him she began , and then His Strength became like that of other Men : Then said she , Sampson , thy Philistine Foes Are just at hand : And he from sleep arose , And as at other times went forth to shake him , Not knowing that the Lord did now forsake him . But the Philistines seized him , and brought Him down to Gaza , having first put out His Eyes , and did with brazen Fetters bind And made him in the Prison-House to grind . Howbeit the Hair upon his Head began , After he had been shaved , to grow again . Then the Philistine Lords together met , And a Thanksgiving day apart they set , For to rejojce , and unto Dagon pay Their highest Service , For our God , say they , Did this : And when the People did behold Poor Captive Sampson , they their God extoll'd , And said , our God , Hath given into our hand , Him that destroy'd us , and laid waste our Land. And in their heighth of Mirth , they sent to call Sampson , to come and make sport for them all . And from the Prison-House they brought him , and Between the Pillars they set him to stand ; And there he made them Sport. Then to the Lad , That led him by the Hand , thus Sampson said , Let me now feel the Pillars that sustain The House that I my self thereon may lean . Now in the Home there was a mighty Throng Of Men and Women gather'd , and among Them , all the Lords of the Philistines were : Besides , upon the Roof there did appear , About Three thousand Men and Women , who Beheld , while Sampson made them sport below . And Sampson calling on the Lord did say , O Lord , my God , remember me , I pray , This once give Strength , that I aveng'd may be Of those Philistines who have blinded me . And with his Right-hand and his Left , he held Two middle Pillars which the House upheld ; And said , Let me with the Philistines die , And then he bow'd himself most mightily : And down the House fell on the Lords , and all The People that were in 't : So that the fall Thereof , slew at his Dying many more , Than he had slain in all his Life before . Then did his Brethren , and his Kinsfolks come And took him up , and brought him with them home , And laid him in his Father's Sepulchre , When he had judged Israel twenty Year . CHRIST'S Sermon on the Mount Matth. Chap. V. AND Jesus , seeing the Multitudes , ascended Up to a Mount , where sitting , and attended By his Disciples ; he began to Preach , And on this manner following did them teach . Blessed are all such as are poor in Spirit , For they the Heav'nly Kingdom do inherit . Blessed are they that Mourn : For in the stead Thereof shall Comfort be administred . Blessed are they , whose Meekness doth excel : For on the Earth their Portion is to dwell . Blessed are they , who after Righteousness Hunger and Thrist : For they shall it possess . Blessed are they , for they shall Mercy find , Who to do mercifully are enclin'd . Blessed are all such as are pure in Heart : For God his Presence shall to them impart . Blessed are they that do make Peace : For why ? They shall be call'd the Sons of the Most High. Blessed are they which suffer for the sake Of Righteousness : For they of Heav'n partake . Blessed are ye , when Men shall falsly speak All kind of Ill against you for my sake , And shall revile , and persecute you sore ; Rejoyce , and be exceeding glad therefore : For your Reward in Heav'n will be great : For thus of Old they did the Prophets treat . Ye are the Salt o' th' Earth ; but wherewith must The Salt be season'd when the savour's lost ? It is from thenceforth good for nothing , but To be cast out , and trodd'n under foot . Ye are the Light o' th' World : A City set Upon an Hill cannot be hid : Nor yet Do Men a Candle with a Bushel cover , But set it where it lights the whole House over . So shine your Light , your Good Work 's seen there Men may your Heavenly Father Glorifie . Think not that to destroy the Law I came , Or Prophets ; no , but to fulfil the same . For till the Heav'n and Earth shall pass away , One jot or tittle from the Law , I say , Shall never pass , till all shall be complete . Whoso therefore presumes to violate , One of these least Commands , and teacheth so , Shall in God's Kingdom be accounted low : But he that doth , and teacheth them likewise , Shall in God's Kingdom have great Dignities . For I declare unto you , that unless You shall exceed the Scribes and Pharisees In Righteousness : You shall on no condition , Into the Heavenly Kingdom gain admission . Ye've heard 't was said of Old ; Thou shalt not kill : And he incurs the Judgment who shall spill His Brothers Blood : But I to you declare , That he that 's wroth without a cause , shall bear The Judgment : Likewise of the Council he That sayeth Racha shall in danger be : But whosoe'er shall say thou Fool , the same Shall be in danger of Eternal Flame . When therefore to the Altar thou dost bring Thy Gift , and there remembrest any thing Thy Brother hath against thee : Leave it there Before the Altar , and come thou not near , Till thou hast first made Reconciliation , Then may'st thou come and offer thine Oblation . Make an Agreement with thine Adversary Whilst thou art in the way , and do not tarry ; Lest he at any time deliver thee Unto the Judge , and by the Judge thou be Unto the Officer forthwith resign'd , And to Imprisonment thou be confin'd ; I do affirm thou shalt not be enlarg'd , Till thou the utmost Farthing hast discharg'd . Ye've heard , that they of Old did testifie , That Men should not commit Adultery : But I pronounce him an Adulterer , Who views a Woman to lust after her . And if thy Right Eye shall offensive be , Pluck thou it out and cast the same from thee ; For it is better lose one , than that all Thy Members shou'd into Hell Torments fall . And if thy Right Hand doth offend cut off it , And cast it from thee , for it will thee profit Much rather , that one of thy Members fell , Than that they should be all condemn'd to Hell. It hath been said , whoso away shall force His Wife , shall give her a Bill of Divorce : But whosoe'er shall put his Wife away , Except for Fornication's sake , I say , Makes her Adult'ress , and who Marries her , So put away , is an Adulterer . Again : Ye've heard , Thou shalt not be forsworn , Was ancient Doctrine , but thou shalt perform Unto the Lord thine Oaths : But I declare , That you shall not at all presume to Swear , Neither by Heaven , for it is Gods Throne ; Nor by the Earth , for his Foot stands thereon : Neither Swear by Jerusalem , for why ? It is the City of the King Most High : Nor Swear thou by thine Head , for thou canst make No Hair thereof to be or white or black : But let Yea , yea ; Nay , nay , in Speech suffice , For what is more from Evil doth arise . Ye've heard , it hath been said ; Eye for an Eye , And Tooth for Tooth : But I do testifie , That you shall not resist ; but let him smite Thy left Cheek also , who assaults thy right . And if that any by a Law Suit shall Demand thy Coat , let them have Cloak and all . And whosoe'er compelleth thee to go . A Mile , refuse not to go with him two . Give him that asketh , and from him that may Have need to borrow , turn not thou away . Ye've heard , 't was said : that thou shalt love thy Friend And hate thy Foe : But let your love extend Unto your Enemies : Thus I declare , Bless them that Curse , do good to them that bear Ill will , and for your Persecutors pray , And them that do reproach you ; that you may Be Children of your Father that 's in Heaven ; For he on good and bad alike hath given His Sun to rise , and in like manner doth Send Rain upon the Just and Unjust both . For what is your Reward , if you love them That love you ? Do not Publicans the same ? And if your Brethren only you salute , What more than they do ye ? They also do 't : I will therefore that you be perfect , ev'n As is your Father perfect that 's in Heav'n . CHAP. VI. TAke heed you do not your Alms-deeds bestow Before Men , purposely to make a show ; For then there will no recompence be given Unto you of your Father that 's in Heaven : With sound of Trumpet do not thou therefore Proclaim what thou art giving to the Poor ; As is the manner of the Hypocrites To do i' th' Synagogues , and in the Streets ; That Men may give them Praises . Verily They have their Recompence I testifie . But when thou dost Alms , let thy left hand know Not what thy right hand is about to do : That giving secretly , thy Father may , Who sees in secret openly repay . And when thou Pray'st be not as Hypocrites ; For they love in the corners of the Streets , And in the Synagogues to stand and Pray , There to be seen : They 've their Reward I say . But thou , when thou dost make thy Pray'r , go thee Into thy Closet , shut thy Door unto thee , And there in secret to thy Father cry , Who se'ing thee shall reward thee openly . But when ye Pray use not vain Repetitions , As Heathens do , for they think their Petitions Prevail , when they the same do multiply : Be ye not like to them therefore ; for why ; Your Father knows what things you need before You ask him , on this wise pray ye therefore . ' Our Father which art in Heav'n , thy Name alone ' Be hallowed . Thy glorious Kingdom come . Thy Will be done on Earth as 't is in Heav'n . Give us this day our daily Bread. And ev'n As we remit our Debtors , grant Remission To us . And lead us not into Temptation , ' But from all Evil do thou us deliver , ' For th' Kingdom , Pow'r and Glory 's thine for ever . Amen . For if you do forgive Men that offend , Your Heavenly Father will to you extend Forgiveness ; but if not , nor will he spare , At any time when you Offenders are . Moreover when you Fast beware lest you Look sad , as Hypocrites are wont to do ; For they disguise their Faces , that they may Appear to Fast : They 've their reward I say . But thou , when thou dost Fast , anoint thine Head And wash thy Face , that undiscovered Thy Fasting may be unto Men , but rather That thou be seen in secret of thy Father : And then thy Father who in secrecy Beholds thee , shall reward thee openly . Lay not up Treasure for your selves in store Upon the Earth , where Moth and Rust devour , And where by Thieves you may be quite bereaven . But lay up Treasure for your Selves in Heav'n , Where neither Moth , nor Rust , nor Thieves can enter ; For where 's your Treasure there your Hearts will center . The Eye 's the light o' th' Body , which if right Then thy whole Body will be full of Light : But if thine Eye be evil , then there will A total Darkness thy whole Body fill . If therefore all the Light that is in thee Be Darkness , How great must that Darkness be ? No Man can serve Two Masters , either he Will hate one , and love t'other , or will be Faithful to one , and t'other will forego . Ye cannot serve both God and Mammon too . Take no thought therefore for your Life , I say , What you shall eat or drink ; or how you may Your Bodies cloath : Is not the life much more Than meat , is not the Body far before The cloaths thereof ? behold the fowls o' th' air , Nor sow nor reap , nor take they any care : How they provision into barns may gather ; Yet they are nourish'd by your Heavenly Father : Are ye not worth much more ? Which of you can By taking thought add to his height one span ? And why for raiment are ye taking thought ? See how the Lilies grow , they labour not , Nor do they spin ; yet Solomon , I say , In all his Pomp had no such gay Array . If in the Field God so doth cloath the Grass , Which is to Day , and doth to Morrow pass Into the Oven , shall he not therefore O ye of little Faith , cloath you much more ? Take no thought therefore , saying , What shall we eat , Or drink , or where shall we our Raiment get ? ( For thus the Heathen People use to do ) For that you need them doth your Father know . But seek God's Kingdom , and his Righteousness First , and then all these things you shall possess . Be not then exercis'd with Care and Sorrow , In making Preparation for the Morrow ; The Morrow shall things for it self prepare : Sufficient to the Day is each Day 's Care. CHAP. VII . JUdge not that you may not be judg'd ; for even As you pass Judgment , Judgment shall be given : And with such Measure as you meet to Men , It shall be measur'd unto you agen . And why dost thou take notice of the Mote That 's in thy Brother's Eye , but dost not note The Beam that 's in thine own ? How wilt thou say Unto thy Brother , let me take away The Mote that 's in thine Eye , when yet'tis plain The Beam that 's in thine own doth still remain ? First cast away the Bean , thou Hypocrite , From thine own Eye , so shall thy clearer Sight The better be enabled to descry , And pluck the Mote out of thy Brother's Eye . Give not to Dogs the things that are Divine , Neither cast ye your Pearls before the Swine , Least that they should their Feet them trample under , And turn upon you , and rent you asunder . Ask , and obtain , seek , and ye shall find ; do ye Knock , and it shall be opened unto ye : For he that seeks , shall find , that asks , obtain , And he that knocks , shall an Admittance gain . Or what Man is there of you , if his Son Shall ask him Bread , will he give him a Stone ? Or if he ask a Fish , will he bestow A Serpent ? If then ye being evil know To give your Children good Gifts , how much rather To them that ask him , shall your Heav'nly Father ? Then what you wou'd Men shou'd to you , so do To them : for that 's the Law and Prophets too . Enter in at the strait Gate , for the Road That doth unto Destruction lead is broad , And wide the Gate , and many there be that Enter therein : because strait is the Gate , And narrow is the way that is inclin'd To Life , and which there are but few that find . False Prophets shun , who in Sheeps Cloaths appear , But inwardly devouring Wolves they are : Ye by their Fruits shall know them . Do Men either Pluck Grapes of Thorns , or Figs of Thistles gather ? Even so each good Tree good Fruit will produce ; But a corrupt Tree Fruit unfit for use : A good Tree cannot bring forth evil Food , Nor can an evil Tree bear Fruit that 's good : Each Tree that bears not good Fruit's hewen down And burnt ; thus by their Fruits they shall be known . Not every one that saith Lord , Lord , but he That doth my Heav'nly Father's Will , shall be An Heir of Heaven : many in that day Will call Lord , Lord , and thus to me will say ; Have we not Prophesied in thy Name ? Cast Devils out , done Wonders in the same ? And then will I profess I know you not : Depart from me ye that have Evil wrought . Whoso therefore these Sayings of mine doth hear , And doth them , to a Wise Man I 'll compare , The which upon a Rock his Building sounded ; The Rain descended and the Floods surrounded , The Winds arose , and gave it many a shock , And it fell not , being founded on a Rock . And ev'ry one that hears these Sayings of mine , And not to do them doth his Heart encline , Unto a Foolish Man shall be compar'd , Who his Foundation on the Sand prepar'd ; The Rain descended and the Floods were great , The Winds did blow , and vehemently beat Against that House ; and down the Building came , And mighty was the downfal of the same . And now when Jesus thus had finished His Sayings , the People were astonished Thereat : for not as do the Scribes taught he Them , but as one that had Authority . The End of Christ's Sermon on the Mount. THE Prophecy of Jonah . CHAP. I. NOW unto Jonah , old Amittai's Son , Thus did the Word of the Almighty come , And said , Arise ; Go thou forthwith & cry 'Gainst that great City Nineveh ; for why , The Sins thereof are come up in my sight . But he arose , that he to Tarshish might Flee from God's Presence ; and went down & found A Ship at Joppa unto Tarshish bound : He paid the Fare , and with them went on board For Tarshish , from the Presence of the Lord. But the Almighty a great Wind did raise , And sent a mighty Tempest on the Seas , So that the Ship was likely to be broken . Then were the Mariners with Horror strucken ; And to his God they cried ev'ry one ; And over-board was the Ships lading thrown To lighten it : but down into the Ship Was Jonah gone , and there lay fast asleep . So to him came the Master and did say , What meanest thou , O Sleeper ! Rise and pray Unto thy God , and he perhaps will hear , And save us from the danger that we fear . Then said they to each other , come , let 's try , By casting Lots , on whom the Fault doth lie , In bringing all this evil now upon us . So they cast Lots , and the Lot fell on Jonas . Then said they , we intreat thee let us know , For whose cause we this evil undergo , Whence comest thou ? What is thine Occupation ? What Country-man art thou ? And of what Nation ? And unto them himself he did deolare , And said , I am an Hebrew , and do fear The Living Lord , the God of Heaven , who Alone hath made the Sea and dry Land too . Then were the Men exceedingly afraid ; And , wherefore hast thou done this thing ? they said ( For they did understand he did forgo God's Presence , for himself had told them so . ) What shall we do unto thee then they said , That so the raging of the Sea be stay'd ? ( For it did rage and foam . ) Take me , said he , And cast me over board into the Sea ; So shall the Sea be calm , for on my score I know it is , that thus the Waves do roar . Nevertheless they rowed hard to gain The Land , but all their labour was in vain ; So much against them did the Tempest beat . Wherefore they the Almighty did entreat , And said , we do beseech thee , and we pray , O Lord , that thou would'st not upon us lay The charge of guiltless Blood , nor let it be , That now we perish , on th' account that we Take this Man's Life away ; for thou alone , As it hath pleased thee , O Lord , hast done . So they took Jonah up , and to the Seas Committed him , then did the Tempest cease . Then did the Dread of the Great God on high , Seize on the Mariners exceedingly . And they did offer up a Sacrifice , And vowed Vows unto the Lord likewise . And now the Lord for Jonah did contrive A mighty Fish to swallow'im up alive , And in the Fish's Belly for the space Of three days and three nights , poor Jonah was . CHAP. II. UNto the Lord his God then Jonah pray'd Out of the Belly of the Fish , and said , By reason of Affliction which lay sore Upon me , I the Lord God did implore , And he gave Ear ; and from Hell's Belly I Cry'd unto thee , and thou , Lord , heard'st my Cry ; For thou into the Deep hadst cast me out , And there the Floods did compass me about , In the midst of the Sea , thy Waves were sent , And all thy Billows which my Head o'er went. Then said I though thy Presence hath forsook Me , to thy Holy Temple will I look . The Waters compassed about my Soul , And the great Deeps did round about me rowl , The Weeds were wrapt about my Head , I went Down to the bottom of the Element ; The Earth with her strong Bars surrounded me , Yet thou , O Lord , from Death hast set me free . When my Soul fainted , on the Lord I thought , And to thee to thy Temple then was brought My Pray'r . They their own Mercies do despise , Who have regard to lying Vanities . But with the Voice of my Thanksgiving , I Will offer Sacrifice to thee on high , And pay my Vows which I have vow'd each one , For why ? Salvation's of the Lord alone . And now the Fish , as God did give Command , Did vomit Jonah out upon dry Land. CHAP. III. AND now the Second time to Jonah came God's Word , and said , Arise , go and proclaim To that great City Nineveh , what I Have heretofore commanded thee to cry . So Jonah rose up , and prepar'd to go To Nineveh as God had bid him do : ( Now was the City Nineveh so great , That it was three days Journey long compleat ) And as into the City Jonah made His first days Journey , he cry'd out , and said , When forty days shall be expir'd and past , This City Nineveh shall be laid waste . Then did the Ninevites with one accord , Believe this was the Message of the Lord , And did proclaim a Fast , and every one , From greatest to the least , put Sackcloth on : For to the King this News was quickly flown , And he arose , and came down from his Throne , And having laid aside his Robes of State , He put on Sackcloth , and in Ashes sate : And issuing out his Royal Proclamation , And through the City making Publication Thereof , ( being by the King and Council sign'd ) A solemn and a general Fast enjoin'd , And said , I will , That neither Man nor Beast , Nor Flock , nor Herd , shall their Provision taste : But let them all put Sackcloth on , and cry Unto the Lord with greatest fervency ; Yea , let them all their evil Ways refrain , And from the Violence which they retain . Who knows if God will yet be pleas'd to spare , And turn away the Evil that we fear ? And God beheld their Works , and saw that they Had turned from the Evil of their Way : And God turn'd from his Wrath , and did revoke The dreadful Judgment whereof he had spoke . CHAP. IV. BUT hereat Jonah was extreamly vext , And in his mind exceedingly perplext : And to the Lord his God he pray'd , and said , O Lord , I pray thee , was not I afraid Of this , when I was yet at home ? Therefore I unto Tarshish took my flight before : For that thou art a gracious God I know , Of tender Mercy , and to Anger slow , Of great Compassion , and dost oft recal The Evil thou dost threat Mankind withal : Now therefore , Lord , I earnestly do pray That thou would'st please to take my Life away , For I had better die than live . Dost thou Do well , said God , to be so angry now ? So then out of the City Jonah went , And on the East-side of it made a Tent , And underneath the shade thereof he sate , Expecting what would be the City's Fate : And over Jonah's Head behold , the Lord Prepar'd , and caused to come up , a Gourd To shadow him , and ease him of his Grief ; And Jonah was right glad of this Relief . But God a Worm sent early the next day , Which smote the Gourd , it withered away : And when the Sun arose it came to pass , That God a vehement East wind did raise ; Besides , the Sun did beat upon his Head , So that he fainted , saying , would I were dead , For it is better for me now to die , Than thus to lead my Life in Misery . And to distressed Jonah , said the Lord , Dost thou well to be angry for the Gourd ? And he unto the Lord made this Reply , I do well to be angry even to die . Thou hast had pity , Jonah , on the Gourd , For which thou didst not labour , said the Lord , Nor madest it to grow , which also came Up in a Night , and perish'd in the same : And should not I extend my gracious Pity To Nineveh , so populous a City , Where more than Sixscore thousand Persons dwell Who 'twixt their Right-hand , and their Left , can tell No difference , wherein are also found Cattle which do in Multitudes abound ? The End of the Prophecy of JONAH . THE LIFE of JOSEPH , TAKEN Out of the latter Part of the Book of Genesis , Chap. xxxvii . WHen Jacob from his Brother Esau fled , He by the Hand of Providence was led To Padan-aram , in Assyria , where He serv'd his Uncle Laban twenty year ; During which time he was in all things blest , And with a num'rous Issue 'mongst the rest : Amongst whom none so pleasing in his sight As Joseph was , who was his chief delight : Who by the time that Jacob was return'd Into the Land , where 's Fathers had sojourn'd , Was full arriv'd at seventeen years of Age ; And by his Hopefulness did then presage , He was indued with a noble Mind , That would to vertuous Actions be inclin'd ; For being sent to feed his Father's Flock , Among his Brethren , he great notice took Of what they did , and if in any sort They did amiss , he thereof made report Unto his Father , and did thus create His Father's favour , but his Brethren's hate . His Father lov'd him better than the rest , As being the Son wherewith his Age was blest : And that his Kindness might the more appear , Made him a party colour'd Coat to wear . But as it often haps , his Father's Love Did in his Brethren greater Hatred move : But that which most incens'd them was his Dreams , By which , in a Prophetick way , he seems Their low Submission , and his future State Of Greatness , plainly to Prognosticate . For to his Brethren thus his Dreams he told , And said , as we were binding Sheaves , behold , My Sheaf arose and stood up in the Field , And all your Sheaves stood round about , to yield Obeisance unto mine : And what , must we Indeed , say they , be subject unto thee ? Their Wrath increas'd , this added to his Crime . And Joseph dreamed yet a second time ; And said , Behold , I saw the Sun and Moon , And the eleven Stars to me fall down At which his Father highly was offended , And for these words , the Lad he reprehended , And said , fond Youth , Dost thou pretend to shew That I , thy Mother , and thy Brethren too , Must all submit to thee ? Thou dost but dream : But Jacob kept his words , and thought of them . Now Jacob's Sons did feed their Flocks in Shechem , And he desired Joseph to go seek 'em , And find them out , and come again and tell If all things with them and their Flocks were well . So Joseph went , and wander'd here and there , But could not find out where his Brethren were , Untill a Man had told him their Intent Of going to Dothan , where he also went. And when his Brethren at a distance saw him , They held a Consultation how to slay him , And said , here comes the Dreamer , we shall see What the Event of all his Dreams will be ; For we will kill , and in a Pit will hide him , And say some Beast or other hath destroy'd him . But Reuben somewhat tend'rer than the rest , Endeavour'd to perswade them to desist From Murder , saying , Into this Pit let 's cast him , And this he said in hopes to have releas'd him . And now when Joseph came not dreading ought , They strip'd him of his party colour'd Coat , And led him to a Pit that was hard by , And threw him into 't , but the Pit was dry . And sitting down to eat , they chanc'd to spy , A Company of Ishmaelites pass by , Who with Balm , Myrrh , and Spice , their Camels lading , From Gilead came , and were to Egypt Trading : Then Judah said , 'T will do us little good To slay our Brother , and conceal his Blood ; Come therefore , Brethren , be advis'd by me , Let 's sell him to these Ishmaelites , for he Is our own Flesh , and 't is a cruel Deed , To kill him , and to this they all agreed . Their Brother then out of the Pit they hale , And to these Merchants offer'd him to sale : Who , him for twenty Silver Pieces bought , And with them to the Land of Egypt brought . But Reuben ignorant of what was done , Came to the Pit , and seeing the Lad was gone , He rent his Cloaths in a great Consternation , Returning back with heavy Lamentation . And now that they might make their Story good They kill'd a Kid , and dipped in the Blood Their Brother Joseph's Coat , and home they came , And to their Father's view expos'd the same , And said , this we have found , now thou dost know Whether it be thy Son's Coat , yea or no. And Jacob knew the Coat full well , and said , Now hath some evil Beast devour'd the Lad ; Joseph is torn in Pieces without doubt , For , too , too well I know this is his Coat . He rent his Cloaths , and putting Sackcloath on , He for a long time mourned for his Son. His Children striving to asswage his Grief Endeavour'd to administer Relief : But he refus'd , and said , Since he is gone , I will in Sorrow to the Grave go down . Such Lamentation made he for his Son. CHAP. XXXIX . AND now these Merchants Sons of Ishmael , Again did poor afflicted Joseph sell , To an Egyptian , named Potiphar , The Captain of King Pharaoh's Men of War And God was with him , and did greatly bless , And crown his Undertaking with Success : Whereof his Master being well aware , Committed all he had to Joseph's care ; And made him Overseer of his House , And from the time his Master us'd him thus , The Lord was pleas'd to give him to partake , Of many Blessings ev'n for Joseph's sake : So that with Plenty he was hedg'd about , And prospered within Door and without : Such was his Master's Love , and he so Just , That all things were committed to his Trust. Now Joseph was grown up to manly Stature , Of goodly Presence , and most comely Feature . Wherefore his Mistress with a lustful Eye , Beheld his Beauty , and resolv'd to try , If to unchaste Embraces she could gain The Youth , but her Endeavours prov'd in vain : For he refus'd , and said , My Master knows In all the House of nothing that he owes , For his Concerns are all at my dispose : There 's not a thing that he hath kept from me , But all is in my hand save only thee ; Then how can I commit so foul a Fact , And the Displeasure of my God contract ? Yet still she sued , and still did he deny her , Refusing to be with her , or lie by her . Now on a time when all the Men were gone Out of the House and she was left alone : And Joseph at that Instant coming in , About some Business he 'd to do within ; She took Advantage of their being together , And held his Cloaths to force him to lie with her But Joseph strove , and from her hands got loose , And left his Coat , and fled out of the House . And when she saw that he had made 's Escape , She call'd her Servants , and proclaim'd a Rape : Come see now how this Hebrew Slave , said she , Your Master's Favourite , hath affronted me ; He came to violate my Chastity , And when he heard that I began to cry , And call for help , afraid least you should find him , He 's fled , and left his Garment here behind him . And now to give her words the greater credit , Untill her Husband 's coming home , she hid it , To whom she spake , and said , Why hast thou brought This Hebrew here , to set me thus at nought ? The Slave attempted to defile my bed , And when I cry'd , he left his Coat and fled , See here it is . Which when he saw , and heard The heavy Accusation she preferr'd , He was exceeding wroth at his Behaviour , And utterly casheir'd him from his Favour ; Nay more , he cast him into Prison , where In Fetters bound King Pharaoh's Prisoner's were . But Joseph's God , who never yet forsook Him in Extremity , was pleas'd to look , With great Compassion on his Injuries , And gave him Favour in the Keeper's eyes ; So that he was intrusted with the care And charge of all the Pris'ners that were there : All were committed unto Joseph's hand , And what was done , was done at his command , The Prison-keeper took no care at all . Of ought that he intrusted him withal , Because he saw that God was with him , and All things did prosper that he took in hand . CHAP. XL. AND now whilst Joseph in Confinement lay , It came to pass upon a certain day , That Pharaoh King of Egypt , being wroth With his chief Butler , and chief Baker both , For their Offences , put them both in Ward , In the House of the Captain of the Guard : Into the Place where Joseph was confin'd , Unto whose Custody they were resign'd , And he attended on them in the Prison . And there they were continu'd for a season , During which time , it chanced both of them Did in the same Night dream each Man his Dream : Which Dreams according to Interpretation , Had to themselves particular Relation . And Joseph coming early the next day , Into the Room where Pharaoh's Servants lay , Beheld their Countenances much dejected : Wherefore he said . What Evil hath effected This melancholy Frame , what is 't that causes These marks of Discontentment in your Faces ? Then said they , we have dream'd each Man his Dream , And there is no Man to interpret them . Then Joseph said your Dreams to me make known ; Interpretations are from God alone . Then unto Joseph the chief Butler told His Dream , and said , Methought I did behold A Vine , whereon three Branches did appear , Which seem'd to bud , to blossom , and to bear Clusters of full ripe Grapes , which to my thinking I press'd into the Cup for Pharaoh's drinking . And Joseph said , Thy Dream doth signifie , Thou shalt enjoy thy former Dignity : The Branches which thou sawest are three days , In which King Pharaoh will his Butler raise , And to thy Place again wil thee restore , And thou shalt serve him as thou 'st done before : But do not , when it shall be well with thee , Forget me , but shew Kindness unto me , And unto Pharaoh represent my Case , That I may be deliver'd from this Place , For I was stoln out of the Hebrews Land , And also here am wrongfully detain'd . Then the chief Baker having understood , That the Interpretation was so good , He told his Dream to Joseph too , and said , Lo , I had three white Baskets on my Head , And in the Uppermost there seem'd to be , Of bak'd Provision , great variety , Fit for King Pharaoh's Table , and there came A Flock of Birds , and seem'd to eat the same . And Joseph said , Thy Dream portends thy fall , For at the end of three days Pharaoh shall Lift up thy Head , and hang thee on a Tree , So that the Birds shall feast themselves on thee . And on the third day Pharaoh made a Feast Unto his Servants , and among the rest The Butler and the Baker were brought forth , The day being kept in Memory of his Birth : And to his Place King Pharaoh did restore His Butler , and he serv'd him as before . But the chief Baker he condemn'd to die , According unto Joseph's Prophecy . Yet though the Butler had regain'd his Place , He was unmindful of poor Joseph's Case . CHAP. XLI . AND now when two years time was fully past , And Joseph from Confinement not releast , It came to pass that Pharaoh dreamed , and He seemed by a River's side to stand , Whence , he seven fat well-favour'd Kine beheld , Came up and grazed in the neighbouring Field . And after them there came up seven more Lean and ill-favour'd , and did soon devour The seven fat Kine which came up just before . So Pharaoh ' woke , and mus'd awhile , and then Soon as his Sleep his Dream return'd agen . Wherein he saw upon one stalk there stood Seven ears of Corn , exceeding Rank and Good , And seven others , with the East wind blasted , And withered , sprang up , and quickly wasted The seven good Ears , and quite devour'd them : And Pharaoh ' woke , and , Lo ! it was a Dream . And in the Morning he was discontent , And for the wise Men , and Magicians sent , To ease his Mind but there was none of them That could interpret to the King his Dream . Then the chief Butler making his address . Unto King Pharaoh , said , I now confess My former Faults , for when the King was wroth With his chief Butler , and chief Baker both , It pleased him , to put us both in Ward , In the House of the Captain of the Guard : And in one Night we dream'd a Dream , each one According to 's Interpretation ; And there was then an Hebrew there in Ward , A Youth , that serv'd the Captain of the Guard : To whom we told whereof we had been dreaming , And he interpreted to us the meaning , And what he said fell out accordingly , Me he restored to my Dignity , But told the Baker he should surely die . Then Pharaoh sent a Messenger in haste , And Joseph from the Dungeon was releast : And having shav'd himself , and chang'd his Cloaths , Into the Presence of the King he goes . To whom King Pharaoh said , I have been told Thou canst the meaning of a Dream unfold : Now I have dream'd a Dream , and there is none Can give me the Interpretation . And Joseph said , I cannot do this thing My self , but God shall answer thee , Oh , King. Then Pharaoh said to Joseph , In my Dream , As I stood by a River's side , there came Up from the River seven well-favour'd Kine , And fed upon the Banks , all fat and fine , And after them there came up seven more , Lean and ill-favour'd , and exceeding poor : Such as the Land of Egypt never bred , And on the seven well-favour'd Kine they fed , And eat them up , but 't was not to be seen That they had eat them , they look'd still so thin . So I awoke , and mus'd a while , and then Soon as my Sleep , my Dream return'd agen , Wherein I saw upon one stalk there stood Seven Ears of Corn , exceeding rank , and good : Then seven others , with the East wind blasted , And withered , came up , and quickly wasted The seven good Ears , and quite devoured them . And being unsatisfied about my Dream , I sought unto the wise Men of the Nation , But they could give me no Interpretation . And Joseph said , Thy Dream , oh King ! is one , God shews to Pharaoh what he will have done . The seven fat Kine , and seven good Ears agree To shew , seven years of Plenty there shall be : The seven lean Kine , and seven blasted Ears , Denote there shall be Famine seven years . This I declare to Pharaoh , God doth shew To thee , Oh King ! what he 's about to do . Behold seven years of Plenty are at hand , Which shall be very great throughout the Land : And after them seven years of Famine shall Arise , and shall consume the Land , and all The former Plenty shall not be perceiv'd , So much the Land with Famine shall be griev'd . And since the Dream was doubl'd to the King , It is because God hath decreed the thing , And on this Land the same will shortly bring : Now therefore if I may the King advise , Let him look out a Man discreet and wise , And make him Overseer of the Land ; And substitute Men under his Command To gather a fifth part for Publick Use , Of what the seven plenteous Years produce , And in the Cities lay it up for Store , Against the Famine in the Land grows sore ; And let it be repos'd in Pharaoh's hand , That so the Famine may not wast the Land. And when King Pharaoh and his Servants heard The Propositions Joseph had preferr'd , They were acceptable in Pharaoh's Eyes , And in the Eyes of all his Court likewise : So that he said , can such an one be found ? A Man in whom God's Spirit doth abound . And Pharaoh said to Joseph , forasmuch As God's great kindness unto thee is such , As to reveal this thing to thee , I know No Man so wise or so discreet as thou : Be thou therefore the Ruler of the Land , And let my People be at thy Command ; Thou shalt in all things be as great as I , Save only in the Royal Dignity . Behold this day I have advanced thee Said he , to be a Man of high Degree Throughout the Land. And therewithal the King Bestow'd on Joseph his own Royal Ring ; And him with Robes of State did richly deck , And put a Chain of Gold about his Neck , And in his second Chariot made him ride , And as he past , bow down the Knee they cry'd , With so great Honour was he dignify'd . And Pharaoh said moreover , I am King , No Man shall dare to purpose any thing , Or move his Hand or Foot in all this Nation , Unless it shall be by thy approbation . He also gave to Joseph a new Name , And for a Wife gave him a Princely Dame , Who was the Daughter of a Priest of Fame . ( Now Joseph had attain'd his Thirtieth Year , When he before King Pharaoh did appear . ) And he went out from Pharaoh's Presence , and Began his Progress over all the Land. Now in the seven plenteous Years , the Field Did its Increase in great abundance yield . And Joseph gather'd all that plenteous Crop , And in th' adjacent Cities laid it up : Which like unto the Sand upon the shore , Did so abound that he could count no more , Such was the Plenty that the Earth then bore . And unto Joseph there was born a Son , Even by the Daughter of the Priest of On , Before the Years of Famine were begun , The which he call'd Manasseh , for , said he , God makes me to forget my Misery , And all my Father's House : And after him Was born another he call'd Ephraim ; For God , saith he , hath made me to possess Abundance in the Land of my Distress . And when the seven plenteous Years were gone , The seven Years of Famine next came on , As Joseph said , and there was a great Dearth In every Nation throughout all the Earth ; But in the Land of Egypt there was Bread. And when the People , almost famished , Complained to the King , he bad them go To Joseph , and whate'er he said to do . And now the Famine daily waxing sore , Joseph began to bring forth of his Store , Which he had laid up for the Publick Good ; To whom th' Egyptians came and bought their Food . And People from all Countries far and near To Egypt came to buy Provision there ; For in all Lands the Famine was severe . CHAP. XLII . AND now , behold , when Jacob had been told That there was Corn in Egypt to be sold , He said unto his Sons , Why stand ye thus ? Go down to Egypt and buy Corn for us ; That so our craving Stomachs may be fed , And not lie here and die for lack of Bread. Thus Jacob's ten Sons were to Egypt sent , But Joseph's Brother Benjamin ne'er went ; For why , his Father said , I will not send him , Lest peradventure some ill chance attend him . And Joseph's Brethren came among the rest To buy Provision , for they were distrest . Now he was Governor of all the Land , And all the Corn of Egypt in his hand . Wherefore his Brethren when they came to treat With him for Corn , bow'd down ev'n at his feet : And he no sooner saw them but he knew them , And shew'd himself extremely strange unto them : And very roughly asked who they were , From whence they came and what their bus'ness there And they made answer , We thy Servants from The Land of Canaan to buy Food are come . Now tho' they knew him not , yet he knew them , And calling now to mind his former Dream , He said , I do suspect ye 're come as Spies , To see in what distress our Country lies . But they reply'd again , my Lord we 're come Only to buy some Food to carry home : Think not thy Servants Spies , but true Men rather , For we are all the Children of one Father . Nay , nay , said he , but ye are come to pry Into the Nations great necessity . But they reply'd again , Thy Servants are Inhabitants of Cana'n , and declare , That we 're twelve Brethren whom one Man begot , The Youngest is at home and one is not . Well then , said Joseph , hereby shall I know , Whether ye 're Spies , as I have said , or no ; Now by the Life of Pharaoh do I swear , Unless your Brother come I 'll keep you here : Send one of you and fetch the Lad to me , And you shall be confin'd , so shall there be A Proof of what you say before mine Eyes , Or by the Life of Pharaoh ye are Spies . Then he for three days put them all in Ward , And on the third day said I have regard To Equity , therefore if ye are true And honest Men , do this ; let one of you Be bound in Prison here , and let the other Go carry Corn home and bring me your Brother ; So shall ye be approv'd and shall not die . And they prepar'd to do accordingly . And as they were discoursing to each other , They said , we were in fault about our Brother , In that we saw his Soul in great distress , And yet were so exceeding pitiless , As not to hearken to his earnest cries : This is the cause of these our Miseries . And Reuben said , you know I did forewarn , And beg that you would do the Child no harm ; But you would not do then as I desir'd , And now his Blood is at our hands requir'd . Thus they discours'd about the cause that brought Their present trouble , but they little thought That Joseph knew of what they did confer , Because he spake by an Interpreter . And he being moved at their words withdrew To weep , and then returned to renew His former talk ; and chusing Simeon out , Before them all he bound him hand and foot . And gave command to fill their Sacks with Grain , And to restore their Mony to 'em again ; And for their Journey give them Food to eat : In such sort Joseph did his Brethren treat . Then with their Asses laden towards home They went , and when into their Inn they come , As one of them his Sack of Corn unty'd , To give his Ass some Provender , he spy'd His Mony in his Sack again return'd ; Wherefore he call'd his Brethren and inform'd Them that his Mony was returned back , Behold , said he , it is here in my Sack. On sight whereof their Hearts were sore dismay'd , And being very much affrighted said , What is the thing that God's about to do , That we do thus these Troubles undergo ? Then coming to their Father they related , After what sort they were in Egypt treated : And said , the Man that 's Lord of all the Land , And hath the store of Corn all in his hand , Spake roughly to us , and affirm'd that we Were come the weakness of the Land to see . To whom we said , we are all honest Men ; We are twelve Brethren , whereof here are ten , And two elsewhere , all which one Man begot , The youngest's with our Father , one is not . Then said the Ruler of the Land , hereby Shall I make proof of your integrity : Let one of you continue here with me , And take Provision for your Family ; And get you gone and bring the youngest hither , That so I may be satisfied whether Ye are true Men , as you make protestation , Then I 'll release him , and give toleration To you to come and Traffick in the Nation And now behold , as they their Sacks unloos'd To empty out their Corn , there was inclos'd In each Man's Sack his Money therein bound , As when they came from home ; which when they found , Both they and their old Father were afraid ; And to his Sons afflicted Jacob said , You of my Children have be●eaved me , Joseph and Simeon now do cease to be And of my Benjamin you would deprive me , These things do ev'n into distraction drive me . Then Reuben said , My Father I resign To thy disposing these two Sons of mine ; Give me the Lad , and let them both be slain , If I do not return him safe again . But he reply'd , I will not let him go , For why , his Brother is deceas'd you know , And if upon the way some evil thing Should happen to the I ad , you then will bring These my grey Hairs with sorrow to the Grave , For he 's the only comfort that I have . CHAP. XLIII . AND now the Famine still continuing sore , And having spent all their late purchas'd store , Their Father bids them to go down for more To whom when Judah had himself addrest , He said , The Man did solemnly protest , If we without our Brother came again , To seek his Face would be for us in vain : If therefore thou wilt send him , well and good , Then will we willingly go down for Food ; But if thou wilt not , we must let thee know , We are resolved that we will not go : For , as I said before , the Ruler swore , Without him we should see his Face no more . Then Isr'el said , why were you so unkind To say you had a Brother left behind ? The Man , said they , was so inquisitive , He asked if our Father were alive ; Or if we had a Brother , whereunto Accordingly we answer'd , could we know If he would bid us bring the Lad or no ? Moreover Judah to his Father said , If thou wilt but intrust me with the Lad , We will be gone , that so both thou and we May be preserved with our Family : I will be Surety for him , if I fail To bring him back , on me the blame entail ; For if we had not lingred , we had been By this time here the second time again . Well then , said Isr'el , if it must be so , My Sons , take my Advice before you go ; Provide some of the best Fruits of the Land , To give the Man a present from your hand ; Balm , Myrrh and Spices , and a little Honey , Some Nuts and Almonds , and take double Money . For peradventure it was a mistake , In that your Money was returned back ; And take your Brother Benjamin and go , And God Almighty grant the Man may show You Mercy , that you may bring back again Your other Brother , and my Benjamin , And if I am bereav'd , so have I been . Then did the Men prepare the Present , and They took their Money double in their hand , With Benjamin , and down to Egypt went , Who unto Joseph did themselves present . Who , when he saw that Benjamin was come , Order'd his Steward to conduct them home , And to provide a Dinner , for said he , I do intend these Men shall Dine with me . Then did the Steward as his Master said , And brought them home , whereat they were afraid , And said , the Man hath caus'd us to come in , Because our Money was return'd again ; To take occasion now to fall upon us , And make us Slaves and take our Asses from us . Unto the Steward they drew nigh therefore , And thus communed with him at the Door : O Sir , say they , we came at first indeed To buy Provision to supply our need ; And in our Inn as we our Sacks unloos'd , We found our Money therein all enclos'd In its full weight , whereat surpris'd with fear , Not knowing who had put our Money there , We now have brought it in full weight again , And other Money too , to buy more Grain . Peace , Peace , said he , let not fear seize upon ye , For I had the disposing of your Money : God unto whom you and your Father bow , Hath giv'n you Treasure in your Sacks I trow . And then releasing Simeon , who had been Confin'd in Joseph's House , he brought them in And set them Water , and they wash'd their Feet , And gave their Asses Provender to eat . Then they made ready against Joseph came Their Gifts , in order to present the same At Noon , for they were told he did design To have their Company with him to Dine . And now when Joseph was returned home , Into his Presence they with rev'rence come , And brought their Presents in and laid before him , And fell down at his Feet for to adore him . Then he enquired if they all were well , And said , When you were here I heard you tell Of an old Man your Father , how does he ? Is he in Health , or doth he cease to be ? Whereto in humble sort they thus reply'd , Thy Servant , ev'n our Father , doth abide In perfect Health , which having said , They bow'd their Heads and great obeysance made . And Joseph viewing Benjamin his Brother ( They being both the Children of one Mother ) He asked if he were the Lad of whom They spake , then said , God give thee Grace my Son , Then making hast to find a secret place To weep , because his Bowels yern'd apace Upon his Brother , to his Chamber went , Where having giv'n his troubled Spirits vent , He wash'd his Face and did himself refrain , And to his Brethren then came sorth again . And bad his Servants they should set on Bread : At his command the Tables all were spread ; One for himself , and for his Friends another , And for th' Egyptians one apart from either , That so they might not eat Bread altogether ; For it is held a great abomination For them to eat among the Hebrew Nation . And they were placed as their age required , The Eldest first , whereat the Men admired : And from his Table Joseph sent them Messes , But in a larger manner he expresses To Benjamin his kindness , which was such , That he appointed him five times as much As to the rest : and they drank plenteously , Till they were merry in his Company . CHAP. XLIV . AND to his Steward Joseph spake , and said , Give these Men Corn as much as they can lade . And in their Sacks bind each Man's Money up , And in the Youngest's put my silver Cup Besides his Money : and he made hast and did According as his Master had commanded . And in the morning by the break of day , With Asses laden they were sent away : And now , e'er they had scarce the Town 's end past , He sent his Steward after them in hast , And said , Go follow them and ask them why They have dealt by me so ungratefully ? And say unto them , You have done great evil To Rob my Master who hath been so civil , And steal the Cup wherein he drinks his Wine ; Is it not it whereby he doth Divine ? Then he pursu'd and quickly overtook Them , and these very words to them he spoke . To whom they said , Why hath my Lord such thought ? Oh , God forbid that we should be so naught ; Behold , thou know'st we brought the Money back The which we found bound up in each Man's Sack , Which shews that we had no design to cheat ; How then should we now steal your Masters Plate ? With which of us thy Servants it is found Let him be slain , and we to Slavery bound . Now as you say , said he , so let it be , He shall be bound , but you shall all go free . Then they unladed ev'ry Man his Beast , And to his view expos'd their Sacks in hast ; And he from first to last them searched round , And lo , the Cup on Benjamin was found : Whereat surpris'd , each Man his Garment rent , And lades his Beast , and back again they went. And now when Judah and the rest were come To Joseph's House ( for he was yet at home ) They fell before him to the ground , to whom He said , What deed is this that you have done ; Are you not sensible that such a one As I , can certainly thereof make trial ? Then Judah said , my Lord there 's no denial , We cannot clear our selves : The Lord hath sent , For our mis deeds this heavy Punishment . Behold , to be thy Slaves we all are bound , Both we , and he on whom the Cup was sound . Then Joseph said , the Lord forbid that I Should exercise so great severity : For he with whom 't is found , and he alone Shall be my Servant , you may all be gone . Then unto Joseph , Judah drawing near , Said , O my Lord ! I pray be pleas'd to hear Thy Servant speak , and be not angry now , For as King Pharaoh is ev'n so art thou . My Lord did bid thy Servants to discover Whether we had a Father or a Brother ; And we made answer that thy Servants had An ancient Father and a little Lad , The Child of his old age , who was our Brother , And he the only Child left of his Mother , His Brother being dead ; and that this Lad Was all the comfort that our Father had : Then thou wert pleas'd to bid thy Servants bring The Lad , that thou might'st have a sight of him . And we made answer , If the Lad should leave His Father , it would bring him to his Grave : And thou didst then protest it was in vain For us without him to come here again . Then towards home thy Servants went their way , And told our Father what my Lord did say : And in a while when all our Corn was spent , Thy Servant , ev'n our Father would have sent To buy more Food ; to whom thy Servants said , We cannot go except thou send the Lad : Because the Man did solemnly declare , Unless we brought him we should not come there . And then thy Servant , ev'n our Father said , Ye know that by my Wife two Sons I had , And one of them went forth and came no more , Which made me think some Beast did him devour , And if I now should also condescend To let this go , and mischief should attend , You will with sorrow bring me to my end . When to my Father I shall come therefore , And he shall see that I do not restore The Lad again , he certainly will die , ( Since in his Life my Father's Life doth lie ) And we shall bring him to his Grave thereby . For I became a Surety for the Lad Unto my Father , unto whom I said , If I do not in safety him deliver , Then let me bear the blame to thee for ever . I humbly pray thee therefore to accept Me in his stead , and let me here be kept My Lord's Bondslave , and let the Lad go free : For how can I , thy Servant bear to see The Evil that shall on my Father come , If that the Lad return not safely home . CHAP. XLV . THen Joseph , who by no means now could hide His Brotherly affection longer , cry'd , Put all Men forth ; and he was left alone When to his Brethren he himself made known . Then Joseph weeping lifted up his Voice So loud , that Pharaoh's Servants heard the noise . And to his Brethren did himself discover , And said , Lo ! I am Joseph your own Brother ; And doth my Father live ? Whereat amaz'd , They could not speak but at each other gaz'd . Then Joseph said , Come near I pray , behold , I am your Brother Joseph whom ye sold To Egypt , be not grieved now therefore , Nor vex your selves , for God sent me before To save Life ; for for these two Years there hath been A Famine , and five more to come , wherein Seed-time nor Harvest shall at all be seen . The Lord I say hath sent me to provide A Place , and strangely save your Lives beside . So now ye sent me not , but it was rather The Lord , and he hath made me as a Father Unto the King , Lord of his Houshold , and A Ruler over all this spacious Land. Unto my Father therefore go your way , And tell him , Thus doth thy Son Joseph say : The Lord hath rais'd me to an high degree In Egypt , tarry not but come to me , And thou shalt dwell in Goshen and be nigh me , And with Provision there will I supply thee , Both thou and thine , Flocks , Herds , and all thou hast , ( For yet these five Years will the Famine last ) Lest otherwise Provision being scant , Thou and thy Family may come to want . Behold , both you and Benjamin my Brother Do see that it is I and not another : Go tell my Father this amazing Story , And bring him hither to behold my Glory . Then falling on his youngest Brother's Neck , And he on his , they o'er each other wept : And to the rest he did likewise , wherefore They now were more familiar than before . And now whilst they discoursed , the Report Of their arrival came to Pharaoh's Court , And he was pleas'd thereat , wherefore he said To Joseph , Let thy Brethren straitway lade Their Beasts with Corn , and thus unto them say , Unto your Native Country hast away , And fetch your Father and your Housholds , and I 'll feed you with the good things of the Land. And since you are commanded by the King , Take Waggons with you hence wherein to bring Your Wives , your Little ones , and come down hither , Your Father , you and yours altogether ; And never heed to bring your Houshold-stuff , For here in Egypt you shall have enough . Then did the Isr'elites accordingly : And Joseph ord'ring them a large supply Of Necessaries for their Journey , sent Waggons according to the King's intent . And to each Man he gave a Suit of Cloaths , But on his Brother Benjamin bestows Five Suits , and as a Token of his Love , A Sum of Money over and above . And thus he sent ev'n for his Father's use , Of the best things that Egypt did produce , Ten Asses load , and ten she-Asses load Of Bread and Meat , to spend upon the Road. Then sending them away , he said , I pray See that you do not fall out by the way . And leaving Egypt with their num'rous Train , Unto their Father they return'd again : To whom , as soon as e'er they did arrive , They said , Our Brother Joseph's yet alive , And Lord of all the Land , which sore dismay'd Him , for he scarce believed what they said : Then they of all that past gave him relation , And shew'd the Waggons for a confirmation , Which being manifest before his Eyes , He rais'd himself and said , it doth suffice ; Joseph my Son is yet alive , and I Will go to see him once before I die . CHAP. XLVI . THen Isr'el setting forward on his way With all his Houshold , came to Bersheba ; And offer'd Sacrifice there to implore The God his Father Isaac did adore . And in the Visions of the Night God spake To him , and said , fear not to undertake This Journey into Egypt , for I am The God of thy Fore-fathers , Abraham And Isaac ; to the Land of Egypt I Will go with thee , and there will multiply Thy Off-spring , and of thee will surely make A mighty Nation , and will bring thee back ; And thy Son Joseph there thine Eyes shall close . After which Vision he from thence arose , And in the Waggons which King Pharaoh sent , He and his Family to Egypt went : His Sons , their Wives and Children , and the rest Of their Concerns , whereof they were possest When they in Cana'n dwelt , and they were then No more in number but Threescore and Ten. And when to Egypt Israel drew near , He sent before him Judah , to prepare His way to Goshen , which when Joseph heard , Immediately his Chariot he prepar'd , And unto Goshen he directly went , And to his Father did himself present ; And being over joy'd fell on his Neck , And for a good while thereupon he wept . Then Jacob said , since thou yet liv'st , and I Have seen thy face once more , now let me die . And Joseph said , my Brethren I will go Unto King Pharaoh , and will let him know That you and all my Father's House are come ; And that your Occupation when at home , Hath been in feeding Cattle altogether , And that you 've brought your Flocks and Herds all hither Now therefore when you come before the King , And he shall ask you what your Trade hath been , Say thus : Thy Servants from our Youth till now Have dealt in Cattle , we and our Fathers too ; That he may let you dwell in Goshen , for Th' Egyptians do a Shepherd's-Life abhor . CHAP. XLVII . THen to King Pharaoh Joseph went , and said , My Father and his Sons , with all they had In their own Countrey , are come down to me , And in the Land of Goshen now they be . Five of his Brethren also with him went , Whom he unto King Pharaoh did present . And Pharaoh asked them about their Trade , And they unto the King reply'd and said , We and our Fathers while we were at home Were Shepherds all , and now behold , we come With all our Flocks , to get some Pasture here , For in our Land the Famine is severe : We therefore pray thee to appoint a Portion Unto thy Servants in the Land of Goshen . And Pharaoh said to Joseph , I impow'r thee To use thy pleasure , Goshen is before thee ; Settle thy Father and thy Brethren there , And if among them active Men there are , Commit my Cattle to their special care . And Joseph brought his aged Father in Before the King , and Jacob blessed him . And Pharaoh asking him about his Age , He said , The Years of my Life's Pilgrimage Are but an Hundred Thirty , very few And evil , nor have I attain'd unto The Years of my Fore-Fathers longer age , Which they past thro' in this their Pilgrimage . And Jacob blest the King again , and then Out of his Presence he return'd again . And Joseph plac'd his Father and Relations In Egypt , and appointed them Possessions In the best of the Land , ev'n in the Land Of Ramases , according to the King's Command : And there he nourisht them with fit supplies Of Bread , according to their Families . And now the People having spent their store , And Famine still increasing more and more , Egypt and Canaan too , for want of Bread , Were sore distrest and almost famished . And Joseph took the Money they did bring To buy their Corn , and kept it for the King. Wherefore the People came to represent Their case to him , both Corn and Coin be'ng spent . And Joseph said , If Money be grown scant , Bring me your Cattle and ye shall not want . And they brought Horses , Asses and their Flocks And Herds of Cattel , ev'n all their Stocks , And gave to Joseph in exchange for Bread , For which the People he for that Year fed ; And when that Year was past , the second Year They came again , and said , we can't forbear To let thee know our want , my Lord doth know Thou hast our Money and our Cattle too , And there is nothing left ( so hard 's our fate ) But only each Man's Person and Estate , If thou wilt give us Bread , into thy hands Will we resign our Persons and our Lands : And be the Servants of the King for ever , From Death therefore our hungry Souls deliver , And take some pity on our wretched state , Lest we dye , and the Land be desolate . And the Egyptians sold each Man his Field , Beaause the Famine over them prevail'd ; And all their Lands became the King's Possession , And Joseph plac'd them at his own discretion . But the Land of the Priests he purchas'd not , For Pharaoh had assign'd to them their Lot ; And they receiv'd their Food from Pharaoh's hands , Wherefore they had no need to sell their Lands . And Joseph said unto them , now behold , You and your Lands are unto Pharaoh sold : Lo , here is Seed to sow in each Man's Field , And when the Land its ripe increase shall yield , A fifth part shall belong unto the Crown , And th' other four parts shall be your own , For Seed to sow your Lands , and for supplies Of Food convenient for your Families . And they said ; Thou hast sav'd our Lives , my Lord , Thy gracious favour unto us afford , And we will do according to thy word . And Joseph made it a Decree , to stand Ev'n to this day throughout th' Egyptian Land , That Pharaoh should have a fifth part , except The Priests Lands , which unto themselves they kept . And in the Land of Egypt , ev'n in Goshen Did Isr'el dwell , and therein had possession , And grew and multiply'd exceeding fast . And Jacob liv'd till seventeen Years were past : So that the sum of Jacob's age appears To be an hundred forty seven Years . And when the time approach'd that he must die , He called Joseph , unto whom he said , If I Have now found favour in thy sight , I pray , Swear thou unto me that thou wilt not lay My Bones in Egypt , for I fain would lie Among my Ancestors when e'er I die , And not be bury'd here ; therefore fulfil This my Desire : and he reply'd , I will ; And he said , swear unto me , which he did : Then Jacob bow'd himself upon his Bed. CHAP. XLVIII . AND now when Joseph heard his Father lay Even at the point of death , he hasts away To visit him , and took along with him His Son Manasseh , and 's Son Ephraim . Whereof when Jacob heard he strengthned Himself , and rose and sate upon the Bed : And thus to Joseph said , Lo , God appeared To me at Luz in Canaan , and declared , That he would bless , and make me a great Nation , And give my Seed that Land for a Possession : And Jacob said , Behold , these Sons of thine As Reuben and as Simeon shall be mine , And all the rest which shall be born to thee Hereafter , shall be thine , and they shall be Call'd by the Name of their own Family . Behold thy Mother died upon the way , When I from Padan came , near Ephratah , The which is in the Land of Canaan , where , To wit , in Bethlem , did I bury her . And Jacob seeing Joseph's Sons were there , He asked of him who the Children were . And Joseph said , My Father , lo , these be The Sons , God in this Place hath given me . Then Jacob said , I pray thee bring them nigh To me , and I will bless them e'er I die . ( Now Jacob's Eyes , by reason of Age , were dim ) And Joseph brought his Sons near unto him , And Jacob kissed and embraced them : And said I never thought to see thy Face , And lo , the Lord hath shown me of thy race . And Joseph from between his Knees brought forth His Sons , and bow'd himself even to the Earth : And in his Right hand held up Ephraim , Towards his Father's Left hand guiding him , And in his Left hand to his Father's right , He held his Son Manasseh opposite . And Isra'l stretching out his Right hand , laid It on the youngest namely Ephraim's head : And laid his Left hand wittingly upon Manasseh's head , although the eldest Son. And Jacob blessed Joseph , saying , The God Of Heaven , in whose Paths my Fathers trod , Who all my Life hath nourish'd me , even he Who from all Evil hath redeemed me , Bless both the Lads , and let them bear my Name , And the Name of my Fathers Abraham And Isaac , and let them multiply In the midst of the Earth exceedingly . And Joseph seeing his Father 's Right hand laid On Ephraim's head , he was displeas'd , and said , Not so , my Father , lay this hand upon Manasseh's head , for he 's the eldest Son : And therewithal attempted to have laid His Father's Right hand on Manasseh's head . But he refus'd and said , I know 't , my Son , I know 't full well , he also shall become A People , and be mighty : But indeed His younger Brother shall him far exceed , And many Nations shall come from his Seed . Thus Jacob blessed them , and said , In thee Shall Isra'l bless , and say , God make thee be Like Ephraim and Manasseh . Thus did he Prefer the youngest to the first degree . And Isra'l said to Joseph , Lo , I 〈◊〉 But God shall visit you , and certainly Shall bring you back unto your Fathers 〈◊〉 And thou shalt have a Portion from my hand , Above thy Brethren , which with Sword and Bow I took from th' Amorite , my deadly Foe . CHAP. XLIX . AND Jacob called all his Sons together , And said , Ye Sons of Jacob come you hither : And hearken what your aged Father says , Who tells you what shall be in the last days . Reuben my first born , of my Strength the Flower , The excellency of Dignity and Power : Unstable as Water , be for ever vile , Because thou didst thy Father's Bed defile . Simeon and Levi're Brethren , Instruments Of Cruelty are lodged in their Tents : Come not , my Soul , their secret Councils nigh , My Honour , with them have no Unity : For in their Wrath they caus'd a Man to fall , And in their Self-will digged down a Wall. Curst be their anger , fierce , yea cursed be Their Wrath , for it was full of Cruelty : In Jacob therefore let there Seed be spread , And every where in Israel scattered . Judah shall have his Brethren's Praise , and they Shall bow before him , he his Foes shall slay . Judah's a Lion's . Whelp return'd from pray , He stoop'd , he couch'd , and as a Lion lay , As an old Lion , who shall dare molest , Or rouze him up , when he lies down to rest : The Scepter shall from Judah never start , Nor a Lawgiver from his Feet depart , Until the blessed Shiloh come , to whom The scatter'd People shall from all parts come : Binding his Foal unto the choicest Vine , He wash'd his Garments , all of them in Wine , His Eyes shall with the Blood of the Grapes look red , And milky Whiteness shall his Teeth o'er spread . Lo , Zebulun shall dwell upon the Sea , An Haven for the Ships security , And unto Zidon shall his Border be . And Issacha● is a strong Ass between Two Burdens crouching , who when he had seen That Rest was pleasant , and the Land was good , His servile Neck unto the Yoak he bow'd . Dan as a Judge shall over Israel sway , He shall be as a Serpent in the way , To bite the Horse , and cast the Rider down . O God! I have look'd for thy Salvation . Gad by a Troop shall be o'ercome , but he Shall at the last obtain the Victory . The Bread of Asher shall be fat indeed , And Royal Dainties shall from him proceed Like to an Hind let loose is Naphthali , He speaketh all his Words acceptably . Joseph's a fruitful Bough , whose Branches tall Grow by a Well , and over-top the Wall : By reason of Hatred which the Archers bore , They shot at him and griev'd him very sore , But Joseph's Bow in its full strength abode , And by the Arm of Jacob's mighty God , He was indu'd with strength , from whence alone Is Israe'l's Shepherd , and chief corner Stone : Even by my Father's God , who shall assist Thee , by th' Almighty God shalt thou be blest , With Blessings from above , and from below , With Blessings of the Breast , and Womb also . Thy Father's Blessings have prevail'd beyond My Ancestors : Unto the utmost bound Of the perpetual Hills , yea let them rest On Joseph's head , and let him be possest Of all , who was divided from the rest . Young Benjamin shall Wolf-like take his prey , And part at night what he hath took by day . All these are the twelve Tribes of Israel , And thus their Father did their Fate foretel : And blessed every one of them apart , According to their Personal desert : Moreover he gave them a charge and said , Lo , I shall die , but let my Bones be laid Among my Ancestors in Canaan , where Of Ephron , Abraham bought a Sepulcher , Together with a Field , to be a Place Of Burial , for him and all his Race : ( There Abraham and Sarah lie , and there They Isaac and Rebecca did inter , And there when Leah died I buried her . ) The Field was purchas'd of the Sons of Heth. Thus having said , resigning up his Breath To him that gave 't , his Feet into the Bed He drew , and so was number'd to the dead . CHAP. L. AND Joseph fell upon his Father's Face , And did with Tears his lifeless Lips embrace : And sends for his Physicians and advises Them , to embalm his Father's Corpse with Spices : And they did so , and forty days did pass . ( For so the manner of Embalming was ) And the Egyptians mourned for the space Of threescore and ten days , which being expired He spake to Pharaoh's Servants and desired , That they would please to speak in Pharaoh's Ear , And tell him that my Father made me swear , That I should bury him in Canaan , where He hath provided his own Sepulcher : I therefore pray thee that I may obtain Thy leave , and I will soon return again . And Pharaoh said , Since thou hast sworn , fulfil Thy Oath , according to thy Father 's Will. And Joseph went up to accompany His Father's Corpse with great Solemnity : And with him went up Pharaoh's Servants , and The prime Nobility of all the Land , And Joseph's Houshold , and his Brethren all , Only their Flocks , and Herds , and Children small Were left behind : Moreover there went up Chariots and Horsemen , even a mighty Troop . And they came up to Arad's threshing floar Beyond the River Jordan , where full sore They mourned for him till seven days were past , So long their Mourning in that Place did last . Which when the Canaanites beheld they said , Surely some eminent Egyptian's dead : Wherefore they call'd it Abel-mizraim . ' Thus did his Sons as he commanded them . For to the Land of Canaan they conveigh'd Him , and in Machpelah near Mamre , laid His Body in the Cave which Ephron sold To Abraham , for him and his to hold . And thus when Joseph fully had perform'd His Father's Will , to Egypt he return'd , Together with his Brethren , and with all Them that came with him to the Funeral . Now Joseph's Brethren being well aware That they were Fatherless , began to fear That he would hate them , and requite them all The Evil they had treated him withal . Wherefore to him they sent a Messenger And said , Behold our Father did declare Before he died that we should come and say , Forgive thy Brethren's Trespasses , I pray , And their Misdeeds for they have been unkind : And now we humbly pray thee be inclin'd To Pardon our Offences , and the rather For that we serve the God even of thy Father . And 〈◊〉 wept when thus they spake , and they Came nearer , and before him prostrate lay , And said , We are thy Servants all this day . And Joseph bad them not to be afraid , For in the place of God am I , he said : For though you meant me Ill , God meant it Good , And sent me hither to provide you Food : Now therefore trouble not your selves , for I Will nourish you , and all your Family . After this manner did he satisfie And treat them with extream Civility . And Joseph and his Father's House remain'd In Egypt , and he liv'd till he attain'd An Hundred and ten years , and liv'd to see Of Ephraim's Children to the Third Degree : And Machir's Children of Manasseh's Tribe Were also born some time before he died . Then Joseph said , My Brethren , lo I die , But God will visit you undoubtedly ; And to that Land again whereof he spake Unto our Ancestors , will bring you back . And Joseph also made his Brethren swear , That they would not interr his Body there . And thus he ended his Life's Pilgrimage , Being an hundred and ten years of Age ; And was embalm'd , and in a Coffin laid , In Egypt , till he could be thence convey'd . The End of the History of Joseph . THE General Epistle of JAMES . CHAP. I. UNTO the twelve Tribes scattered abroad , James , and Apostle of the living God , And of the Lord Christ Jesus , Salutation . My Brethren , when you fall into Temptation Of divers kinds , rejoyce , as Men that know From trial of your Faith doth Patience flow : But let your Patience have its full effect , That you may be entire , without defect . If any of you lack Wisdom , let him cry To God , and he will give it lib'rally , And not upbraid . But let him ask in Faith , Not wavering , for he that wavereth , Unto a Wave o' th' Sea I will compare , Driv'n with the Wind and tossed here and there : For let not such a Man himself deceive , To think that he shall from the Lord receive . A double-minded Man most surely lacketh Stability in all he undertaketh . Let ev'ry Brother of a low degree Rejoyce in that he is advanc'd , but he That 's Rich in being made low , for he shall pass Away , as doth the flow'r of the Grass . For as the 〈…〉 doth rise , Is scorch'd by 〈…〉 and dies ; Its Flow'r fades , 〈…〉 more The beauteous 〈…〉 , So fades the Rich Man , 〈…〉 his Store . The Man is blest that doth endure Temptation : For when he 's try'd , the Crown of God's Salvation , The which the Lord hath promised to give To them that love him , that Man shall receive . Let no Man be possest with a persuasion , To say , when he falls under a Temptation , That God's the cause ; for with no evil can God be tempted , nor tempts he any Man. But every Man is tempted when he 's drawn Away , and by his Lusts prevail'd upon ; Then when Lust hath conceiv'd , it ushereth In Sin , and Sin when finished brings Death . Err not , my Brethren whom I dearly love . Each good and perfect Gift is from above , Down from th' original of ●ights descending , With whom's no change , nor shadow thereto tending According to his own good pleasure , he Begat us with the word of Truth , that we Should as the first 〈◊〉 of his Creatures be . Wherefore , belov●d Brethren , I intreat You to be swift 〈◊〉 〈◊〉 , and slow to speak , And slow to wrath , for wrath cannot incline The Sons of Men to Righteousness divine . Wherefore avoiding ev'ry ●●hiness , And superfluity of naught●●●s : Receive with meekness the ●●grafted word , Which can Salvation to your Souls afford . But be ye doers of the word each one , And not deceive your selves to hear alone ; For he that hears the word and doth it not , Is like unto a Man that hath forgot What kind of Man he was , tho' in a Glass He just before beheld his nat'ral Face . But whoso minds the Law of Liberty In its perfection , and continually Abides therein , forgets not what he 's heard , But doth the Work and therein hath Reward . If any Man among you seem to be Religious , he deceives himself if he Doth not his Tongue as with a Bit restrain ; And all that Man's Religion is but vain . Religion , pure and undefil'd , which is Acceptable before the Lord , is this : To visit Widows and the Fatherless , In time of their affliction or distress ; And so to regulate his Conversation , As to be spotless in his Generation . CHAP. II. FAith of the Lord of Glory , Jesus Christ , Doth with respect of Persons not consist ; For if , my Brethren , when there shall come in To your Assembly one with a Gold Ring , In goodly Cloaths , and there shall also be Another Man that 's meanly cloath'd , and ye Shall have respect to him in rich attire , And say unto him , Come thou , sit up higher ; And bid the poor Man stand or sit below , Are ye not partial then , and plainly show , That you do judge amiss in what you do ? Hearken , my Brethren , hath not God elected The Poor , who by this World have been rejected , Yet rich in Faith , and of that Kingdom Heirs , Which God will give his foll'wers to be theirs ? But you , my Brethren , do the Poor despise . Do not the rich Men o'er you tyrannize , And hale you to their Courts ; that worthy Name By which you 're call'd , do not they blaspheme ? Then if ye do the Royal Law fulfil , To love thy Neighbour as thy self , 't is well , According to the Scripture ; but if ye Shall have respect to Persons , ye shall be Guilty of Sin , and by the Law condemn'd , As such who have its Righteousness contemn'd . For he that shall but in one point offend , Breaks the whole Law , whate'er he may pretend . For he that doth forbid Adultery , Forbids likewise all acts of Cruelty : Now tho' thou be not an Adulterer , Yet if thou kill , thou shalt thy Judgment bear . So speak and do as those Men that shall be Judg'd by the perfect Law of Liberty : For he shall Judgment without Mercy know , That to his Neighbour doth no Mercy show ; And Mercy triumphs against Judgment too . Brethren what profit is 't if a Man saith That he hath Faith , and hath not Works ; can Faith Save him ? If any of the Brotherhood Be destitute of Cloaths or daily Food , And one of you shall say , Depart in Peace , Be warmed or be filled , ne'ertheless , Ye do not furnish them with what they need , What boots it ? Thus Faith without Works is dead . Yea may a Man say , thou dost Faith profess And I good Works , to me thy Faith express Without thy Works , and I will plainly show My Faith unto thee by the Works I do . Thou dost believe there is one God , 't is true , The Devils do believe and tremble too . But wilt thou know , vain Man , that Faith is dead Which with good Works is not accompany'd . Was not our Father Abraham justify'd By Works , and by the same his Faith was try'd , When he his Isaac to the Altar brought , Se'st thou how with his Works his Faith then wrought ? And with his Works he perfected his Faith ? And so the Scripture was fulfill'd , which saith , Abraham believed God , and 't was imputed For Righteousness , and he Gods Friend reputed . Thus may you see , that by Works ev'ry one Is justify'd , and not by Faith alone Thus was the Ha●lot R●hab justify'd By Works when she the Messengers did hide , And by another way their feet did guide . For as the body 's dead without the Spirit , So Faith without Works never can inherit . CHAP. III. AFfect not , Brethren , Superiority , As knowing that we shall receive thereby The greater Condemnation in the end : For we in many things do all offend . Who doth not with his Tongue offend , he can Guide his whole Body , he 's a perfect Man. Behold , in Horses mouths we Bridles out , To rule and turn their Bodies quite about : Behold likewise the Ships , which tho' they be Of mighty bulk , and thro' the raging Sea Are driv'n by the strength of Winds , yet they By a small Helm the Pilot's Will obey . Ev'n so the Tongue of Man , which tho' it be But a small Member , in an high degree It boasts of things . Behold , we may remark How great a matter 's kindl'd by a spark The Tongue 's a fire , a world of ill , which plac'd Among the Members , often hath disgrac'd All the whole Body firing the whole frame Of Nature , and is kindl'd by Hell flame . All kinds of Beasts and Birds that can be nam'd , Serpents and Fishes , are and have been tam'd By Mankind ; but the Tongue can no Man tame , A stubborn Evil full of deadly bane . We therewith God the Father bless , and we Therewith curse Men made like the Deity : Blessing and Cursing from the same Mouth flow , These things , my Brethren , ought not to be so . Is any Fountain of so strange a nature , At once to send forth sweet and bitter water ? Can Olives , Brethren , on a Fig-tree grow , Or Figs on Vines ? No more can water flow From the same Fountain sweet and bitter too . He that 's endu'd with wisdom and discretion Amongst you , let that Man by the profession Of Meekness , wisely give a demonstration Of all his Works from a good Conversation . But if your Hearts are full of bitterness And strife , boast not , nor do the Truth profess . This Wisdom is not from above descending , But Earthly , sensual and to evil tending ; For where there 's strife and envying there 's confusion , And ev'ry evil work in the conclusion . But the true Wisdom that is from above . Is , in the first place , pure , then full of love . Then gentle , and intreated easily , Next merciful , without partiality , Full of good fruits , without hypocrisie ; And what is more , the fruits of Righteousness Is sown in Peace , of them that do make Peace . CHAP. IV. FRom whence come Wars and Fights , come they not hence , Ev'n from th' inordinate concupiscence That in your Members prompts to variance ? You lust and have not , kill and desire to have , But ne'ertheless obtain not what you crave : With War and fighting ye contend , yet have not The things which you desire , because you crave not , Ye crave but don't receive , the reasons just , Ye crave amiss to spend it on your Lust. You that live in Adult'ry , know not ye The friendship of the World is enmity With God ? He is God's Enemy therefore That doth the Friendship of the World adore . Do ye think that the Scripture saith in vai● The Spirit that lusts to hate doth in you reign ? But he bestows more Grace , wherefore he says , God scorns the Proud , but doth the Humble raise . Unto the Lord therefore submissive be Resist the Devil and he 'll from you flee . Draw high to God and he 'll to you draw nigh . Make clean your Hands you Sinners , purifie Your Hearts you double-minded , weep and mourn , And be afflicted , let your laughter turn To sorrow , and your joy to sadness ; stoop Before the Lord , and he will lift you up . My Brethren , speak not evil of each other : He that doth judge and speak ill of his Brother , Doth judge and speak ill of the Law ; therefore If thou dost judge the Law , thou art no more A doer of the same , but dost assume The Judgment-Seat , and art thy self become A Judge thereof . There is but one Law-giver That 's able to destroy and to deliver ; Who then art thou that dost condemn thy Neighbour ? Go to now , you that say , To such a place To morrow will we go , and for the space Of one whole Year , or so , will there remain , And buy and sell , and get great store of Gain : Whereas ye know not what a day may do . For what 's the Life of Man ? Ev'n like unto A Vapour , which tho' for a while it may Appear , it quickly vanisheth away So that ye ought to say , If God permit Us life and Health , we will accomplish it . But now ye glory in your confidence , Such glorying is of evil consequence . He therefore that doth know , and doth not act The thing that 's good , doth guilt thereby contract . CHAP. XLVI . GO to now , O ye rich Men , howl and cry , Because of your approaching misery : Your Riches are corrupted , and the Moths Have enter'd , and have eaten up your Cloaths ; Your Gold and Silver 's canker'd , and the rust Thereof , shall be an Evidence that 's just Against you , and like fire your flesh devour : Against the last days ye have heap'd up store . The hire of them that reaped down your Field , The which by you is wrongfully witheld , Cries , and the Voice thereof hath reach'd the Ears Ev'n of the God of Sabbath , and he hears . Your Lives in pleasure ye on Earth have led , And as in days of slaughter nourish'd Your wanton Hearts , and have condemn'd and slain The Just , and he doth not resist again . Be patient therefore , Brethren , ev'n unto The coming of the Lord : behold , ev'n so The Husbandman expecteth patiently The precious increase of the Earth to see , With patience waiting , till he doth obtain The show'rs of early and of later Rain . So be ye patient , fixing stedfastly Your Hearts , for th' coming of the Lord draws nigh . Grieve not each other , Brethren , lest ye bear The condemnation ; lo , the Judge stands near . The Prophets , Brethren , who all heretofore In the Name of the Lord their witness bore , Take for Examples in their Sufferings And Patience : they that endure such things , Ye know are counted blest . Have ye not read Of Job , how patiently he suffered ? Have ye not seen in him what 〈◊〉 God's end , How he doth pity and great love extend ? My Brethren , but above all things forbear By Heav'n or Earth , or otherwise to swear ; But let your Yea be Yea , your Nay be Nay , Lest ye become reproveable I say . Let him sing Psalms that 's merry ; he that 's griev'd , Let him by Prayer seek to be reliev'd . If any of you by Sickness be distrest , Let him the Elders of the Church request , That they would come and pray for him awhile , Anointing him in the Lord's Name with Oil ; So shall the Pray'r that is of Faith restore The Sick , and God shall raise him as before , And all th' Offences which he hath committed Shall be forgiv'n , and he shall be acquitted . Confess your Faults each one unto his Brother , And put up Supplications for each other , That so you may be heal'd ; the fervency Of just Men's Pray'rs prevails effectually . Elias was a Man as frail as we are . And he was earnest with the Lord in Pray'r , That there might be no Rain , and or the space Of three Years and six Months no Rain there was ; And afterward , when he again made suit , The Heav'n gave Rain , the Earth brought forth her Fruit. If any one shall from the Truth desert , And one , my Brethren , shall that Man convert ; Let him be sure , that he that doth recal The poor backsliding Sinner from his fall , Shall save a Soul from Death , and certainly Shall hide a multitude of Sins thereby . THE END . Books lately Printed for and Sold by Jos. Blare , Bookseller , at the Looking-Glass , near St. Magnus . Church on London-Bridge . 1. SEven Sermons , viz. 1. Of the Unpardonable Sin against the Holy Ghost . 2. The Saints Duty and Exercise . 3. The accepted Time and Day of Salvation . 4. The end of Time and beginning of Eternity . 5. Joshua's Resolution to serve the Lord. 6. The way to Heaven made plain . 7. The future State of Man ; or a Treatise of the Resurrection . Written by Robert Russel , of Wadhust in Sussex . Price bound one Shilling . 2. A Treatise on the Sacrament of the Lord's Supper , with an earnest Invitation and Incouragement thereto ; with Prayers , Meditations and Ejaculations . 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A Declaration of the Resurrection of the Dead , with sutable Prayers and Meditations , and a Discourse of the Four last Things , Death , Judgment , Heaven and Hell. By Dr. Gibbs . Price bound one Shilling . 12. A Discourse of the Vanity of the Life of Man from Youth to Old Age , with Scriptural Poems . By John Bunyan . Price bound one Shilling . 13. The History of Amadis of Greece , surnam'd the Knight of the Burning Sword. Price bound one ●hilling sixpence . 14. The Mother's Blessing , or the Godly Counsel of a Gentlewoman not long since Deceas'd , left behind her for her Children ; containing many good Exhortations and Admonitions , profitable for all Parents to leave as a Legacy to their Children . By Mrs. Dorothy Lee. Price bound one Shilling . 15. The English Fortune-Teller , resolving Questions , and telling Fortunes , whether Good or Bad , by the casting of Three Dies . Price one Shilling sixpence . 16. 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A30150	----	The greatness of the soul and unspeakableness of the loss thereof with the causes of the losing it : first preached at Pinners-Hall, and now enlarged and published for good / by John Bunyan. Bunyan, John, 1628-1688. 1691 Approx. 271 KB of XML-encoded text transcribed from 73 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A30150 Wing B5531 ESTC R26566 09501797 ocm 09501797 43327 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A30150) Transcribed from: (Early English Books Online ; image set 43327) Images scanned from microfilm: (Early English books, 1641-1700 ; 1326:8) The greatness of the soul and unspeakableness of the loss thereof with the causes of the losing it : first preached at Pinners-Hall, and now enlarged and published for good / by John Bunyan. Bunyan, John, 1628-1688. 142 p. Printed for Richard Wilde, London : 1691. Reproduction of original in the Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- N.T. -- Mark VIII, 37 -- Sermons. Soul. Sermons, English -- 17th century. 2005-02 TCP Assigned for keying and markup 2005-02 Aptara Keyed and coded from ProQuest page images 2005-04 Olivia Bottum Sampled and proofread 2005-04 Olivia Bottum Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion THE GREATNESS OF THE SOUL , And unspeakableness of the Loss thereof ; with the Causes of the Losing it . First Preached at Pinners-Hall , and now Enlarged , and Published for Good. By JOHN BUNYAN . LONDON , Printed for Richard Wilde , at the Sign of the Map of the World in St. Paul's - Church-Yard , MDCXCI . THE GREATNESS OF THE SOUL , And unspeakableness of the Loss thereof , &c. MARK 8. 37. Or VVhat shall a Man give in Exchange for his Soul ? I Have chosen at this time to handle these Words among you , and that for several reasons , 1. Because the Soul , and the Salvation of it , are such great , such wonderful great things , nothing is a matter of that concern as is , and should be the Soul of each one of you . House and Land , Trades and Honors , Places and Preferments , What are they to Salvation ? to the Salvation of the Soul ? 2. Because I perceive that this , so great a thing , and about which Persons should be so much concerned , is neglected to amazement , and that by the most of Men : Yea , who is there of the many thousand ( that sit daily under the sound of the Gospel ) that a● concerned , heartily concerned about the Salvation 〈◊〉 their Souls ? that is concerned , I say , as the Natu●● of the thing requireth . If ever a Lamentation wa● fit to be taken up in this Age , about , for , or con●cerning any thing , it is about , for , and concerning th● horrid neglect , that every where puts forth it se● with reference to eternal Salvation . Where is on● Man of a thousand ? yea , Where is there two of te● thousand that do shew by their Conversations public● and private , that the Soul , their own Souls , are considered by them , and that they are taking that car●●or the Salvation of them as becomes them , to wit● as the weight of the Work , and the Nature of Sa●●vation requireth . 3. I have therefore pitch'd upo● this Text at this time ; to see , if peradventure th● Discourse which God shall help me to make upon it will 〈◊〉 ●en you , rouse you off of your Beds of ease 〈◊〉 and pleasure , and fetch you down upon you● Knees before him , to beg of him Grace to be con●cerned about the Salvation of your Souls . And the in the last Place , I have taken upon me to do thi● that I may deliver , if not you , yet my self ; and tha● I may be clear of your Blood , and stand quit , a● to you , before God , when you shall for neglect b● damned , and wail to consider that you have lost you Souls . When I say , saith God to the Wicked , th● 〈◊〉 surely dye : a and thou the Prophet or Preacher givest him not warning , nor speakest to warn the Wicke●●om his wicked way to save his life . The same wicke● Man shall dye in his iniquity : but his blood will I requir● at thy hand . Yet if thou warn the Wicked , and he tur● not from his wickedness , nor from his wicked way ; 〈◊〉 ●all dye in his iniquity , but thou hast delivered thy ●oul . Or what shall a Man give in Exchange for his Soul ? In my handling of these Words . I shall first speak ●o the occasion of them , and then to the words them●elves . The occasion of the Words was , for that the Peo●le that now were Auditors to the Lord Jesus , and ●hat followed him , did it without that consideration ●s becomes so great a Work : That is , The genera●ty of them that followed him , were not for consi●ering first with themselves , what it was to profess Christ , and what that Profession might cost them . And when he had called the People unto him the great ●ultitudes that went with him , Luke 14. 25. ) with is Disciples also , he said unto them , whosoever will come ●fter me , let him deny himself , and take up his Cross and ●ollow me . ( ver . 34. ) Let him first sit down and ●ount up the Cost and the Charge he is like to be at , 〈◊〉 he follows me . For following of me is not like fol●owing of some other Masters . The Winds sits always 〈◊〉 my Face , and the foaming Rage of the Sea of this World , and the proud and lofty Waves thereof , do ●ontinually beat upon the sides of the Bark or Ship ●hat my self , my Cause , and my Followers are in : ●e therefore that will not run hazzards , and that 〈◊〉 afraid to venture a drowning , let him not set foot ●nto this Vessel : So whosoever doth not bear his Cross , ●nd come after me , he cannot be my Disciple . For which ●f you intending to build a Tower , s●●teth not down firs●●nd counteth the Cost , whether he have sufficient to finish 〈◊〉 Luke 14. 15 26. 27 28 , 29. True , To Reason this kind of Language tends to ●ast Water upon weak and beginning Desires , but 〈◊〉 Faith it makes the things set before us , and the ●reatness , and the glory of them more apparently excellent and desirable . Reason will say , Then who will profess Christ that hath such course entertainment at the beginning ? but Faith will say , Then surely the things that are at the End of a Christians race in this World , must needs be unspeakably glorious ; since whoever hath had but the knowledge and due consideration of them , have not stuck to run hazzards , hazzards of every kind , that they might imbrace and enjoy them . Yea , saith Faith , it must needs be so , since the Son himself , that best knew what they were , even , For the joy that was set before him , endured the Cross , and despised the shame , and is set down on the right-Hand of the Throne of God , Heb. 12. 2. But I say , There is not in every Man this knowledge of things , and so by consequence not such consideration as can make the Cross and self denial acceptable to them for the sake of Christ , and of the things that are where he now sitteth at the Right-Hand of God ( Col. 3. 2 , 3 , 4. ) Therefore our Lord Jesus doth even at the beginning give to his followers this instruction . And lest any of them should take distaste at his Saying , he presenteth them with the consideration of three things together : namely , The Cross , the Loss of Life and the Soul ; and then reasoneth with them for the same , saying , Here is the Cross , the Life and the Soul. 1. The Cross , and that you must take ●p . if you will follow me . 2. The Life , and that you may save for a time , if you cast me off● 3. And the Soul , which will everlastingly perish if you come not to me , and abide not with me . Now consider what is best to be done , will you take up the Cross come after me and so preserve your Souls from perishing ? or will you shun the Cross to save your lives , and so run the danger of eternal damnation ? Or , as you have it in John ( will you love your life till you lose it ? or will you hate your life and save it ) 〈◊〉 that loveth his life shall lose it , and he that hateth his ●e in this World shall keep it unto life eternal , John 12. ● 5. As who should say , He that loveth a temporal ●ife , he that so loveth it , as to shun the profession ●f Christ to save it , shall lose it upon a worse account , ●han if he had lost it for Christ and the Gospel ; but ●e that will set light by it for the love that he hath to Christ , shall keep it unto life Eternal . Christ having thus discoursed with his followers a●out their denying of themselves , their taking up ●heir Cross and following of him : doth in the next ●lace put the Question to them , and so leaveth it ●pon them for ever , saying , For what shall it profit a Man , if he shall gain the whole World , and lose his own ●oul ? ( ver . 36 ) As who should say , I have bid you ●ake heed that you do not lightly , and without due consideration , enter into a profession of me and of my Gospel ( for he that without due consideration shall ●egin to profess Christ , will also without it forsake ●im , turn from him , and cast him behind his back ) ●nd since I have even at the beginning laid the con●deration of the Cross before you , it is because you ●hould not be surprized and overtaken by it unawares , ●nd because you should know that to draw back from ●he after you have laid your hand to my Plough will make you b unfit for the Kingdom of Heaven . Now ●●nce this is so , there is no less lies at stake than Sal●ation , and Salvation is worth all the World , yea , ●orth ten thousand Worl●s if there should be so many : And since this is so also it will be your wisdom to begin to process the Gospel with expectatio● of the ●ross and tribulation for to that are my Gospellers in ●his World appointed : c And if you begin thus and ●●ould it , the Kingdom and Crown shall be yours : for as God counteth it a righteous thing to recompence tribulation to them that trouble you , so to you who are troubled and endure it ▪ for we count them happy , says , James , that endure , Jam. 1. 12. and 5. 11. ) rest with Saints , when the Lord Jesus shall be revealed from Heaven with his mighty Angels in flaming fire , to take vengeance on them that know not God , and that obey not the Gospel , &c. And if no less lies at stake than Salvation then is a Man's Soul and h●s all at the stake : and if it be so , What will it profit a Man , if by forsaking of me he should get the whole World ? For what shall it profit a Man , if he shall get the whole World , and lose his own Soul ? Having thus laid the Soul in one ballance , and the World in the other , and affirmed that the Soul out-bids the whole World , and is incomparably for value and worth beyond it ; in the next place , he descends to a second question ( which is that I have chosen at this time for my Text ) saying , Or what shall a Man give in exchange for his Soul ? In these Words we have first a supposition , and such an one as standeth upon a double bottom . The Supposition is this , That the Soul is capable of being lost , or thus , 't is possible for a Man to lose his 〈◊〉 . The double bottom that this supposition is grounded upon , is , 1. A Man's ignorance of the worth of his Soul , and of the danger that it is in : And the second is , for that Men commonly do set an higher price upon present ease and enjoyments than they do upon eternal Salvation . The last of these doth naturally follow upon the first ; for if Men be ignorant of the value and worth of their Souls , as by Christ in the Verse before is implyed ; what should hinder but that Men should set an higher esteem upon that with which their carnal desires are taken , then upon that about which they are not concerned , and of which they know not the worth . But again , As this by the Text is clearly supposed , so there is also something implied : namely , That it is impossible to possess some Men with the worth of their Souls , until they are utterly and everlastingly lost . What shall a Man give in exchange for his Soul ? That is Men , when their Souls are lost , and shut down under the Hatches in the Pits , and Hells , in endless perdition and destruction : Then they will see the worth of their Souls , then they will consider what they have lost , and truly not till then . This is plain , not only to sense , but by the natural scope of the words , What shall a Man give in exchange for his Soul ? Or what would not those that are now for sin made to see themselves lost , by the light of Hell Fire ( for some will never be convinced that they are lost , till with rich Dives they see it in the light of Hell Flames : ) ▪ say , what would not such , if they had it , d give in exchange for their immortal Souls , or to recover them again from that place and torment ? 1. The first is , That the loss of the Soul is the highest , the greatest Loss ; a Loss that can never be repaired or made up . What shall a Man give in exchange for his Soul ? that is , to recover or redeem his lost Soul to liberty . I shall observe two Truths in the Words . 2. The second Truth is this , That how unconcerned and careless soever some now be , about the Loss or Salvation of their Souls : yet the day is coming ( but it will then be too late ) when Men will be willing , had they never so much , to give it all in exchange for their Souls . For so the Question implies , what shall a Man give in exchange for his Soul ? What would he not give ? What would he not part with at that day ; the day in which he shall see himself damned , if he had it , in exchange for his Soul ? The first Observation or truth drawn from the words is cleared by the Text , what shall a Man give in exchange for his Soul ? That is , There is not any thing , nor all the things under Heaven , were they all in one Man's Hand , and all at his disposal , that would go in exchange for the Soul , that would be of value to fetch back one lost Soul , or that would certainly recover it from the confines of Hell. e The redemption of the Soul is precious , it ceaseth for ever . And what saith the words before the Text but the same ; For what shall it profit a Man , if he shall gain the whole World , and lose his own Soul ? What shall profit a Man that has lost his Soul ? nothing at all , though he hath by that Loss gained the whole World ; for all the World is not worth a Soul , not worth a Soul in the Eye of God , and judgment of the Law. And it is from this consideration that good Elihu cautioneth Job to take heed , because there is wrath ( saith he ) beware , lest he take thee away with his stroke : when a great Ransom cannot deliver thee . Will he esteem thy Riches ? no not Gold , nor all the Forces of Strength , Job 36. 18 , 19. Riches and Power , What is there more in the World , for Money answereth all things ? that is , all but Soul-concerns : it can neither be a price for Souls while here , nor can that with all the Forces of Strength recover one out of Hell Fire . Doct. 1. ●o then , The first Truth drawn from the Words stands firm ; namely , That the L●ss of the Soul is the highest , the greatest Loss , a Loss that can never be repaired or made up . In my discourse upon this subject , I shall observe this method : I. I shall shew you what the Soul is . II. I shall shew you the greatness of it . III. I shall shew you what it is to lose the Soul. IV. I shall shew you the cause for which Men lose their Souls , and by this time the Greatness of the Loss will be manifest . I. I shall shew you what the Soul is , both as to the various names it goes under , as also by describing of it by its powers and properties , though in all I shall be but brief , for I intend no long discourse . I. The Soul is often called the Heart of Man , or that , in and by which things to either good or evil have their rise : thus desires are of the Heart or Soul , yea before desires , the first conception of good or ev●lare in the Soul , the Heart . The Heart understands , wills , affects , reasons , judges , but these are the faculties of the Soul ; wherefore Heart and Soul , are often taken for one and the same . f My Son , give me thy Heart . Out of the Heart proceedeth evil thoughts , &c. 2. The Soul of Man is often called the Spirit of a Man : because it not only giveth Being , but life to all things and actions in , and done by him . Hence Soul and Spirit are put together as to the same action . g Wi●h my Soul have I desired thee in the night ; yea , with my Spirit within me will I seek thee early : when he saith , yea with my Spirit I will seek thee ; he explaineth not only with what kind of desires he desired God , but with what principal matter his desires were brought forth : It was with my Soul , saith he , to wit , With my Spirit within me . So that of Mary , My Soul , saith she , doth magnifie the Lord , and my Spirit hath rejoyced in God my Saviour : not , that Soul and Spirit are in this place to be taken for two superiour Powers in Man : but the same great Soul is here put under two names or terms , to shew that it was the principal part in Mary , to wit , her Soul that magnified God , even that part that could spirit , and put life into her whole self to do it . Indeed sometimes Spirit is not taken so largely , but is confined to some one power or faculty of the Soul ; h As the Spirit of my Vnderstanding ; and be renewed in the Spirit of your Mind ; and sometimes by Spirit , we a●e to understand other things , but many times by Spirit we must understand the Soul , and also by Soul the Spirit . 3. Therefore by Soul we understand the Spiritual , the best , and most noble part of Man , as distinct from the Body , even that by which we understand , imagine , reason , and discourse . And indeed ( as I shall further shew you presently ) the Body is but a poor empty Vessel , without this great Thing , called the SOVL i The Body without the Spirit or Soul , is dead , or nothing but a clod of dust ( her Soul departed from her , for she died . ) It is therefore the chief and most noble part of Man. 4. The Soul is often called the Life of Man , not a Life of the same Stamp and Nature of the Bruit : for the Life of Man , that is , of the rational Creature , is that , as he is such , wherein , consisteth and abideth the Understanding , and Conscience , &c. Wherefore then a Man dieth , or the Body ceaseth to act , or live in the exercise of the thoughts , which formerly used to be in him : When the Soul departeth , as I hinted even now , her Soul departed from her , for she died ; and as another good Man saith , k In that very day their thoughts perish , &c. The first Text is more emphatical : Her Soul was in departing ( for she dyed . ) There is a Soul of a Beast , a Bird , &c. but the Soul of a Man is another thing : it is his Understanding , and Reason , and Conscience , &c. And this Soul , when it departs , he dies . Nor is this life , when gone out of the Body annihilate , as is the Life of a Beast ; no , this in it self is immortal , and has yet a Place and Being when gone out of the Body it dwelt in ; yea , as quick , as lively is it in its Senses , if not far more abundant than when it was in the Body ; but I call it the Life , because so long as that remains in the Body , the Body is not dead . And in this sense it is to be taken where he saith , He that loseth his life for my sake , shall save it unto life eternal : And this is the Soul that is intended in the Text , and not the Breath , as in some other places is meant . And this is evident , because the Man has a Being , a sensible Being , after he has lost the Soul ; I mean not by the Man , a Man in this World , nor yet in the Body or in the Grave ; but by Man we must understand either the Soul in Hell , or Body and Soul there after the Judgment is over . And for this the Text also is plain , for therein we are presented with a Man sensible of the damage that he has sustained by losing of his Soul : VVhat shall a Man give in exchange for his Soul ? But , 5. The whole Man goeth under this denomination : Man consisting of Body and Soul , is yet called by that part of himself , that is most chief and principal . l Let every Soul ( that is , let every Man ) be subject to the higher Powers . Then sent Joseph , and called his Father Jacob to him , and all his Kindred , threes●ore and fifteen Souls , Acts 7. 14. By both these , and several other places , the whole Man is meant , and is also so to be taken in the Text ; for whereas here he saith , VVhat shall it profit a Man , if he shall gain the the whole VVorld and l●se his own Soul ? 'T is said elsewhere , m For what is a Man advantaged if he shall gain the whole World and lose H●MSELF ? and so consequently , or , VVhat shall a Man give in exchange ( for himself ) for his Soul ? his Soul when he dyes , and Body and Soul in and after Judgment ? 6. The Soul is called Good Man's Darling . n Deliver Lord ( said David ) my Soul from the Sword● my Darling , from the Power of the Dog : So again in another place he saith , o Lord how long wilt thou look on , rescue my Soul from destruction , my darling from the Power of the Lyons ? My darling , this Sentence must not be applied universally , but only to those in whose Eyes their Souls , and the redemption thereof is precious . My Darling , most Men do by their actions say of their Soul , my drudge , my slave ; nay , thou slave to the Devil and Sin : for what sin , what lust , what sensual and beastly lust is there in the World , that some do not cause their Souls to bow before and yield unto ? But David here , as you see , calls it his Darling , or his choice and most excellent thing ; for indeed the Soul is a choice thing in it self , and should , were all wise , be every Man's darling or chief treasure . And that it might be so with us , therefore our Lord Jesus hath thus expressed the worth of the Soul , saying , VVhat shall a Man give in exchange for his Soul ? But if this is true , one may see already what misery he is like to sustain , that has , or shall lose his Soul ; he has lost his Heart , his Spirit . his best Part , his Life , his darling , himself , his whole self , and so in every sense , his all : And now what shall a man , What would a Man , But what can a Man that has thus lost his Soul , himself , and his all , give in exchange for his Soul ? Yea , What shall the Man that has sustained this L●ss to recover all again , since this Man , or the Man ●ut under this Question , must needs be a Man that is gone from hence , a Man that is cast in the judgment , ●nd one that is gone down the Throat of Hell ? But to pass this , and to proceed : I come next to describe the Soul unto you , by such things as it is set ●ut by in the Holy Scriptures , and they are in general ●hree . I. The p Power of the Soul. II. The Senses , the Spiritual Senses of the Soul. III. The Passions of the Soul. I. We will discourse of the Powers , I may call ●hem the Members of the Soul ; for as the Members ●f the Body being many , do all go to the making up ●f the Body , so these do go to the compleating of the ●oul . 1. There is the Vnderstanding ; which may be ●ermed the Head , because in that is placed the Eye ●f the Soul : and this is that which , or by which the ●oul discerneth things that are presented to it , and ●hat either by God , or Satan : This is that by which Man conceiveth , and apprehendeth things so deep ●nd great that cannot by Mouth , or Tongue , or Pen ●e expressed . 2. There is also belonging to the Soul , the Con●ience , in which I may say is placed the seat of Judgment ; for as by the Understanding things are let in Sword● the Soul , so by the Conscience the evil or good ●f such things are tryed , especially when in the. 3. Place the Judgment , which is another part of his noble Creature , has passed , by the light of the ●nderstanding , his verdict upon what is let in to the ●oul . 4. There is as also the Fancy or Imagination , another part of this great thing ▪ the Soul ; and a most curious thing this Fancy is : It is that which presenteth to the Man the idea , form or figure of that , or any of those things wherewith a Man is frighted or taken , pleased or displeased . And , 5. The mind ( another part of the Soul ) is that unto which this Fancy presenteth its things to be considered of , because , without the mind nothing is entertained in the Soul. 6. There is the memory too , another part of the Soul ; and that may be called the Register of the Soul : for it is the memory that receiveth and keepeth in remembrance what has passed , or has been done by the Man , or attempted to be done unto him : And in this part of the Soul , or from it will be fed the Worm that dyeth not when Men are cast into Hell ; also from this Memory will flow that peace at the day of Judgment , that Saints shall have in their service for Christ in the World. 7. There are the Affections too , which are as I may call them , the Hands and Arms of the Soul ; for they are they that take hold of , receive and embrace what is liked by the Soul : And it is a hard thing to make the Soul of a Man cast from it what its affections cleave to and have imbraced . Hence the Affections are called for , when the Apostle bids Men q seek the things above ; set your Affections upon them , saith he : or as you have it in another place , Lay hold of them ; for the Affections are as hands to the Soul , and they by which it fasrneth upon things . 8. There is the Will , which may be called the Foot of the Soul , because by that the Soul , yea , the whole Man is carried , hither and thither , or else held back , and kept from moving . These are the golden Things of the Soul ; though in carnal Men they are every one of them made use of in the Service of Sin and Satan . For the Vnbelieving are throughout impure , as is manifest , because their r Mind and Conscience ( two of the Master-pieces of the Soul ) are defiled : for if the most potent Parts of the Soul are ingaged in their service , what think you , do the more inferior do ? But I say , so it is , the more is the pity : nor can any help it , This work ceaseth for ever , unless the great God who is over all , and that can Souls , shall himself take upon him to sanctifie the Soul ▪ and to recover it , and perswade it to fall in love with another Master . But I say , What is Man , without this Soul , or s wherein lieth his preeminence over a Beast ? no where that I know of . For both ( as to Man's Body ) go to one place , only the Spirit or Soul of a Man goes upward , to wit , to God that gave it , to be by him disposed of with respect to things to come , as they have been and have done in this life . But , 2. I come in the next place t to describe the Soul by its Senses , its spiritual Senses , for so I call them : for as the Body hath Senses partaining to it , and a● it can see , hear , smell , feel and taste , so can the Soul ; I call therefore these the Senses of the Soul , in opposition to the Senses of the Body , and because the Soul is the Seat of all spiritual Sense , where supernatural things are known and enjoyed ; not that the Soul of a natural Man is spiritual in the Apostles sense , for so none are , but those that are born from above , nor u they so always neither . But to go forward . 1. Can the Body see ? Hath it eyes ? so hath the Soul. The Eyes of the Vnderstanding w being enlightned . As then the Body can see Beasts , Trees , Men , and all visible things , so the Soul can see God , Christ , Angels , Heaven , Devils , Hell , and other things that are invisible , nor is this property only peculiar to the Souls that are illuminated by the Holy Ghost ; for the most carnal Soul in the World shall have a time to see these things , but not to its comfort ; but not to its joy , but to its endless woe and misery , it dying in that condition . Wherefore Sinner , x say not thou , I shall not see him , for Judgment is before him , and he will make thee see him . 2. Can the Body bear , y hath it ears ? so hath the Soul ( See Job 4. 12 , 13. ) It is the Soul , not the Body , that hears the Language of things invisible . 'T is the Soul that hears God when he speaks in and by his Word and Spirit , and 't is the Soul that hears the Devil when he speaks by his illusions and temptations . True , there is such an Union between the Soul and the Body , that oft-times if not always , that which is heard by the Ears of the Body , doth influence the Soul , and that which is heard by the Soul , doth also influence the Body ; but yet as to the Organ of Hearing , the Body hath one of his own distinct from that of the Soul , and the Soul can hear and regard even then when the Body doth not , nor cannot . As in time of sleep , deep sleep and trances , when the Body lyeth by as a thing that is useless . For God peaks once , z yea twice , yet Man ( as to his Body ) perceiveth it not . In a Dream , in a Vision of the Night , when deep sleep falleth upon Men , in slumbrings upon the Bed. Then openeth he the Ears of Men and sealeth their instruction , &c. this must be meant of the Ears of the Soul , not of the Body ; for that at this time , is said to be in deep sleep ; moreover , this hearing , it is a Hearing of Dreams and the Visions of the Night . Jeremiah a also tells us , That he had the rare and blessed Visions of God in his sleep ; and so doth Daniel too , by the which they were greatly comforted and refreshed : but that could not be , was not the Soul also capable of hearing ? * I heard the Voice of his words ( said Daniel ) and when I heard the Voice of his words , I was in a deep sleep on my face , and my face toward the Ground . 3. As the Soul can see and hear , so it can b taste and relish , even as really as doth the Palate belonging to the Body . But then the thing so tasted must be that which is suited to the Temper and Palate of the Soul. The Souls taste lyeth not in , nor is exercised about meats , the Meats that are for the Body . Yet the Soul of a Saint can taste c and relish God's word , and doth oft-times find it sweeter than Honey , nourishing as Milk , and strengthning like to strong Meat . The Soul also of Sinners and of those that are unsanctified , can taste and relish , though not the Things now mentioned , yet things that agree with their fleshly minds ▪ and with their polluted and defiled , and vile affections . They can relish and taste that which delighteth them ; yea they can find Soul-delight in an Ale-house , a Whore-house , a Play-house . Ay , they find pleasure in the vilest things , in the things most offensive to God , and that are most destructive to themselves : This is evident to sense , and is proved by the daily practice of Sinners . Nor is the Word barren as to this ; They feed on ashes , d they spend their Money for that which is not Bread , yea , they eat and suck sweetness out of sin , They eat up the Sin of my People as they eat Bread. 4. As the Soul can see , hear e and taste , so it can smell , and bring refreshment to it self that way . Hence the Church saith , f Her Fingers dropped with sweet smelling Myrrh : and again , she saith of her beloved , That his Lips dropped sweet smelling Myrrh . But how came the Church to understand this , but because her Soul did smell that in it , that was to be smelled in it , even in his word and gracious visits . The poor World indeed cannot smell , or savour any thing of the good and fragrant scent and sweet that is in Christ : but to them that believe , His name g is as an oyntment poured fourth , and therefore the Virgins love him . 5. As the Soul can see , taste , hear , and smell , h so it hath the sense of feeling , as quick and as sensible as the Body : He knows nothing that knows not this ; he whose Soul is past feeling , has his Conscience ●eared with an hot Iron . Nothing so sensible as the Soul , nor feeleth so quickly the Love and Mercy , or the Anger and Wrath of God. Ask the awakened Man , or the Man that is under the Convictions of the Law , If he doth not feel ? and he will quickly tell you , That he faints and dyes away by reason of God's hand and his wrath that lyeth upon him : read the first eight Verses of the 38 th . Psal. ( if thou knowest nothing of what I have told thee by experience ) and there thou shalt hear the Complaints of one whose Soul lay at present under the Burthen of guilt , and that cryed out that without help from Heaven , he could by no means bear the same . They also that know what the Peace of God means , and what an eternal weight there is in Glory , know well that the Soul has the sense of feeling , as well as the sense of seeing , hearing , tasting and smelling : but thus much for the senses of the Soul. Thirdly , I come in the next place to describe the Soul , by the Passions of the Soul. The Passions of the Soul , I reckon , are these and such like : to Wit , Love , Hatred , Joy , Fear , Grief , Anger , &c. * And these Passions of the Soul are not therefore good , nor therefore evil , because they are the Passions of the Soul : but are made so by two things , to wit , Principle and Object . The Principle I count that from whence they flow , and the Object that upon which they are pitched . To explain my self , 1. For that of Love , This is a strong Passion , the Holy Ghost saith , i 'T is strong as Death , and cruel as the Grave . And it is then good , when it flows from Faith , and pitches it self upon God in Christ as the Object ; and when it extendeth it self to all that is good , whether it be the good Word , the good Work of grace , or the good Men that have it , and also to their good lives . But all Soul-love floweth not from this principle , neither hath these for its object . How many are there that make the Object of their Love , the most vile of Men , the most base of things , because it flows from vile Affections , and from the Lusts of the Flesh ? God and Christ , good Laws , and good Men , and their holy lives , they cannot abide , because their love wanteth a Principle that should sanctifie it in its first motion and that should steer it to a goodly Object , but that is the first . 2. There is k Hatred , which I count another Passion of the Soul : And this , as the other , is good or evil , as the Principle from whence it flows , and the Object of it are . Ye that l love the Lord , hate evil● then therefore is this passion good , when it singleth out from the many of things that are in the World ▪ that one filthy thing called Sin , and when it setteh i● self , the Soul , and the whole Man against it , and in●gageth all the Powers of the Soul to seek and inven● its ruine : But alas , where shall this Hatred be found ▪ What Man is there whose Soul is filled with his passi●on thus sanctified by the Love of God , and tha● makes sin which is God's enemy , the only object o● its indignation ? How many be there , I say . who● hatred is turned another way , because of the malig●nity of their minds . They hate m Knowledge . They hate God. They hate the Righteous . They hate God's ways . And all is because the Grace of final fear is not th● Root and Principle from whence their hatred flows For the Fear of the Lord is to hate evil ; wherefore where this grace is wanting for a Root in the Sou● there it must of necessity swerve in the letting out ● this passion , because the Soul where grace is wanting is not at liberty to act simply , but is byassed by th● Power of Sin , that while grace is absent , is prese● in the Soul. And hence it is , that this Passion ( which when acted well , is a Vertue ) is so abused and made to exercise its force against that for which God never ordained it , nor gave it license to act . 3. Another Passion of the Soul is n joy , and when the Soul rejoyceth not in iniquity , but rejoyceth in the o Truth . This Joy is a very strong Passion , and will carry a Man through a world of difficulties : 't is a Passion that beareth up , that supporteth and strengtheneth a Man , let the Object of his joy be what it will. 'T is this that maketh the Soul fat in goodness , if it have its object accordingly , and that which makes the Soul bold in wickedness , if it indeed doth rejoyce in iniquity . 4. Another passion of the Soul is p Fear , natural fear ( for so you must understand me of all the Passions of the Soul , as they are considered simply , and in their own nature . ) And as it is with the other Passions , so it is with this , it is made good or evil in its acts , as its principle and objects are ; when this passion of the Soul is good , then it springs from sense of the greatness and goodness , and Majesty of God ; also God himself is the object of this fear ; I will q forewarn you ( says Christ ) whom ye shall fear , Fear him that can destroy both Body and Soul in Hell , yea , I say unto you , fear him : But in all Men this passion is not regulated and governed by these Principles and Objects ; but is abused and turned through the Policy of Satan , quite into another channel . It is r made to fear Men , to fear Idols , to fear Devils and Witches , yea it is made to fear all the foolish , ridiculous and apish Fables , that every old Woman or Atheistical Fortune-teller , has the Face to drop before the Soul. But fear is another passion of the Soul. 5. Another passion of the Soul is Grief , s and it as those aforenamed , acteth even according as it is governed . When holiness , is lovely and beautiful to the Soul , and when the Name of Christ is more precious than life , then will the Soul sit down and be afflicted , because Men keep not God's Law. I beheld t the Transgressors and was grieved , because they kepe not thy word : So Christ , he looked round about with anger , Being grieved for the u hardness of their hearts . But it is rarely seen that this passion of the Soul is thus exercised . Almost every body has other thing● for the spending of the heat of this passion upon : Men are grieved that they thrive no more in the World ; grieved that they have no more carnal , sensual and worldly honour ; grieved that they are suffered no more to range in the Lusts and Vanities of this life : but all this is because the Soul is unacquainted with God , sees no beauty in holiness , but is sensual and , wrapt up in clouds and thick darkness . 6. And lastly , There is w Anger ; which is another passion of the Soul : And that as the rest , is extended by the Soul , according to the Nature of the Principle by which it is acted , and from whence it flows ▪ And in a word , to speak nothing of the fierce●ness and power of this passion , it is then cursed ▪ when it breaketh out beyond the bounds that God hath set it , the which to be sure it doth when it shall by its fierceness or irregular mo●tion , run the Soul into sin . Be angry and x sin not is the Limitation wherewith God hath bounded thi● ●assion : and whatever is more than this , is a gi●ing place to the Devil . And one reason among others , Why the Lord doth ●o strictly set this bound , and these limits to anger , 〈◊〉 that it is so furious a Passion , and for that it ●ill so quickly swell up the Soul with sin , as they say , Toad swells with its poison . Yea , it will in a moment ●o transport the Spirit of a Man , that he shall quickly ●orget himself , his God , his Friend and all good ●ule : but my business is not now to make a Com●ent upon the Passions of the Soul , only to shew ●ou that there are such , and also which they are . And now from this description of the Soul , what ●ollows but to put you in mind what a noble , power●ul , lively , sensible thing the Soul is , that by the Text is supposed may be lost , through the heedles●ess , or carelesness , or slavish fear of him whose Soul ●t is ; and also to stir you up to that care of , and la●our after the Salvation of your Soul , as becomes the Weight of the Matter ; if the Soul were a trivial Thing , or if a Man though he lost it , might yet ●imself be happy , it were another matter : but the ●oss of the Soul is no small loss , nor can that Man ●hat has lost his Soul , had he all the World , yea the whole Kingdom of Heaven in his own power , be but ●n a most fearful and miserable condition : but of these ●hings more in their place . Having thus given you a Description of the y Soul , what it is : I shall in the next place shew you the Greatness of it : And the first thing that I shall take occasion to make this manifest by , will be shewing you the Disproportion that is betwixt th● and the Body : And I shall do it in these followi● particulars , 1. The Body is called z the House of the 〈◊〉 an House for the Soul to dwell in . Now every bo● knows that the House is much inferior to him , 〈◊〉 by God's Ordinance is appointed to dwell therei● that it is called the House of the Soul , you find Paul to the Corinthians ; For a we know , saith h● if our earthly House of this Tabernacle were dissolve we have a Building of God , an House not made wi● hands , eternal in the Heavens . We have then an Ho● for our Soul in this world , and this House is th● Body , for the Apostle can mean nothing else : the●●fore he calls it an earthly House . If our earthly House Our House . But who doth he personate , if he says , T● is an House for the Soul : for the Body is part of h● that says , Our House ? In this manner of Language he personates his 〈◊〉 with the Souls of the rest that are saved ; and th● to do , is common with the Apostles , as will be easi● discerned by them that give attendance to Reading Our earthly Houses ; or as Job saith , b Houses 〈◊〉 Clay , for our Bodies are Bodies of Clay : your r●●membrances are like unto ashes , your bodies are bodies clay . Indeed he after maketh mention of an Hou● in Heaven , but that is not it about which he no● speaks ; now he speaks of this earthly House whi● we have , we , our Souls , to dwell in , while on th● side Glory , where the other House stands , as rea● prepared for us when we shall flit from this to that or in case this should sooner , or later be dissolve ▪ ●ut that is the first , The Body is compared to the House , but the Soul to him that inhabiteth the House : Therefore as the Man is more noble than the House 〈◊〉 dwells in , so is the Soul more noble than the Body . ●nd yet alas , with grief be it spoken , How common ●s it for Men to spend all their care , all their time , ●ll their strength , all their wit , and parts for the ●ody and its honour and preferment , even as if the ●oul were some poor , pitiful , sorry inconsiderable ●nd under-thing ▪ not worth the thinking of , or not ●orth the caring for . But , 2. c The Body is called the Clothing , and the Soul ●hat which is clothed therewith . Now every body ●nows that the Body is more than Rayment , even car●al sense will teach us this : But read that pregnant place ; For we that are in this Tabernacle do groan , being ●urdened ( that is with mortal flesh ) not for that we would be unclothed , but clothed upon , that mortality ●ight be swallowed up of life . Thus the greatness of ●he Soul appears in the preference that it hath to the ●ody : The Body is its Raimen● . We see that above all Creatures , Man , because he is the most noble among ●ll visible Ones , has for the adoring of his Body , that more abundant comeliness : 't is the Body of Man , not of Beast that is clothed with the richest Ornaments ; ●ut now what a thing is the Soul ▪ that the Body it ●elf must be its cloathing ! no suit of apparel is by God thought good enough for the Soul , but that which is made by God himself , and that is that curious thing ●he Body . But oh ! how little is this considered , ●amely , The greatness of the Soul : 'T is the Body , the Cloaths , the suit of Apparel that our foolish fancies ●re taken with : not at all considering the richness and excellency of that great and more noble part ▪ the Soul ; for which the Body is made a Mantle to wra● it up in ; a Garment to cloth it withal . If a Ma●gets a rent in his Cloths , it is little in comparison o● a rent in his Flesh ; yea , he comforts himself whe● he looks on that rent . saying , thanks be to God , it 〈◊〉 not a rent in my Flesh. But ah ! on the contrary how many are there in the World , that are mor● troubled for that , they have a Rent , a Wound , o● a Disease in the Body , than for that they have Soul ▪ that will be lost and cast away . A little Rent in th● Body dejecteth and casteth such down , but they are not at all concerned , though their Soul is now , an● will yet further be torn in pieces . d Now therefor● consider this , ye that forget God , lest he tear you i● pieces , and there be none to deliver : but this is the second thing whereby , or by which the greatness o● the Soul appears ; to wit , in that the Body , that excellent piece of God's Workmanship , is but a Garment , or Clothing , for the Soul. But , 3. e The Body is called a Vessel , or a Case , for the Soul to be put and kept in . That ev●ry one of yo● should know how to possess his Vessel in sanctification an● honour : The Apostle here doth exhort the People to abstain from fornication : which in another place h● saith , is a Sin against the Body . And here again h● saith , f This is the Will of God , your sanctification that you should abstain from Fornication , that the Body be not defiled , that every one of you should know how t● possess his Vessel ▪ in sanctification and honour : His Vessel his Earthen Vessel , as he calls it in another place , For we have this treasure in Earthen Vessels : Thus then the Body is called a Vessel , yea every Man's Body is hi● Vessel . But what has God prepared this Vessel for , and what has he put into it ? Why ▪ many things this Body is to be a Vess●l for , but at present God has put into it that curious thing , the Soul , Cabinets that 〈…〉 rich and costly things of themselves , are not made nor design'd to be Vessels to be stuf● or filled with trumpery and things of no value : no , these are prepared for Rings and J●wel , for Pearls , for Rubies and things that are choice . And if so , what shall ●●e then think of the Soul , for which it is prepared , and that of God , the most rich and excellent Vessel in ●he World , surely it must be a think of worth , yea , of more worth than is the whole World besides . But alas ! Who believes this talk ? do not even the most of Men so set their minds upon , and so admire the glory of this Case or Vessel , that they forget once with seriousness to think , and therefore must of necessity be a great way off of those sutable esteem● , ●hat becomes them to have of their Souls . But oh , ●ince this Vessel , this Cabinet , this Body is so curiously made , and that to receive and contain , what thing is ●●at for which God has made his Vessel ! And what is ●at Soul that he hath put into it ? Wherefore thus ●n the third Place is the greatness of the Soul made ●anifest , even by the Excellency of the Vessel , the Body , that God has made to put it in . 4. g The Body is called , a Tabernacle for the ●oul . Knowing shortly I must put off this my Tabernacle , ●hat is , my Body by Death : So again , For we know that ● our Earthly House of this Tabernacle were dissolved we ●ave a b●ilding of God , &c. In both these places , by ●aberna●le can be mean● nothing but the Body ; ●herefore both the Apostles in these sentences do personate their Souls , and speak as if the Soul wa● the All of a Man : yea , they plainly tell us , that th● Body is but the House , Cloths , Vessel and Tabe●nacle for the Souls . But what a famous thing there●fore is the Soul ? The Tabernacle of old , was a place erected fo● worship but the Worshippers were far more excelle●● than the place ; so our Body is a Tabernacle for th● Soul to worship God in , but must needs be accounte● much inferior to the Soul , for as much as the wor● shippers are always of more honor than the place the● worship in : as he that dwelleth in the Tabernacle● hath more honor than the Tabernacle . h I serv● ( says , Paul ) God and Christ Jesus with my Spirit or So●● in the Gospel ; but not with his Spirit out of , but i● this Tabernacle . The Tabernacle had Instruments o● worship for the Worshippers , so has the Body for th● Soul , and we are bid to i yield our Members as I●struments of righteousness unto God. The Hands , Feet● Ears , Eyes and Tongue ( which last is our glor● when used right ) are all of them Instruments of th●● Tabernacle , and to be made use of by the Soul , the In●habiter of this Tabernacle for the Souls performance● of the service of God. I thus discourse , to shew you the greatness of th● Soul. And in mine Opinion there is something , if no● very much in what I say . For all Men admire th● Body both for its manner of building . and the curi●ous way of its being compacted together . Yea , th● further Men , wise Men , do pry into the wonderfu● work of God , that is put forth in framing the Body● the more still they are made to admire : and yet , a● I said , this Body is but a House , a Mantle , a Vessel● Tabernacle for the Soul. What then is the Soul it ●elf ? But thus much for the first particular . 2. We will now come to other things that shew us ●he Greatness of the Soul. And 1. It is called God's breath of life . k And the Lord God formed Man , that is , the Body , of the Dust of ●he Ground , and breathed into his Nostrils the breath of ●ife , and he became a living Soul. Do but compare ●hese two together , the Body and the Soul : The Body is made of Dust , the Soul is the Breath of God. Now if God hath made this Body so famous , as indeed he has , and yet it is made but of the Dust of the Ground , and we all do know what inferior matter that is , what is the Soul , since the Body is not only its House and Garment , but since its self is made of the breath of God ? But further , it is not only said , That the Soul is of the Breath of the Lord , but that the Lord breathed into him the breath of Life : to wit , a living Spirit , for so the next words infer ; And Man became a living Soul. Man , that is , the more excellent part of him , which for that it is principal , is called Man , that bearing the denomination of the whole : or Man , the Spirit and natural Power , by which as a reasonable Creature the whole of him is acted ; became a living Soul. But I stand not here upon definition , but upon demonstration : the Body that noble Part of Man , had its Original from the Dust : for so says the word , Dust thou art ( as to thy Body ) and to l Dust shalt thou return ; but as to thy more noble part thou art from the breath of God , God putting forth in that a mighty work of creating Power , and m Man was made a living Soul. Mark my reason , There is as great a disparity betwixt the Body and the Soul , as is between the Dust of the Ground , and that her● called the breath of life of the Lord. And , note further● That as the Dust of the Ground did not lose , but gai● glory by being formed into the Body of a Man : so th● breath of the Lord , lost nothing neither , by being mad : living Soul. O Man ! dost thou know what thou art ? 2. n As the Soul is said to be of the breath o● God : so it is said to be made after God's own Image● even after the similitude of God. And God said let t● mate Man in our Image , after our likeness . So Go● created Man in his own Image , in the Image● of God created he him . Mark in his own Image , in the Image of God created he him ; or as James hath it , o l●is made after the similitude of God ; like him , having in it , that which beareth semblance with him . I do● not read of any thing in Heaven or Earth , or unde● the Earth , that is said to be made after this manner or that is at all so termed , save only the Son of God himself . The Angels are noble Creatures , and for present imploy , are made a little higher than Man himself : But p that any of them are said to be made after God's own Image , after his own Image , even after the similitude of God , that I find not . This character the holy Ghost in the Scriptures of Truth giveth only of Man , of the Soul of Man : for it must not be thought that the Body is here intended in whole or in part ; for though it be said , q That Christ was made after the similitude of sinful flesh : yet it is not said , That sinful flesh is made after the similitude of God ; but I will not dispute : I only bring these things to shew how great a thing , how noble a thing the Soul is ; in that at its Creation God thought it worthy to be made , not like the Earth , or the Heavens , or the Angels , Ceraphims , Seraphins , or Arch-Angels ; but like himself , his own self ; saying Let ●s make man in our own likeness . So he made man in ●is own Image . This I say , is a Character above all Angels , for as the Apostle said , To which of the An●el● said he , at any time , thou art my Son ? So , of which of them hath he at any time said , This is or ●hall be made in , or after mine image , mine own Image ? O what a thing is the Soul of Man ! that , above all the Creatures in Heaven or Earth , being made ●n the Image and similitude of God. 3. r Another thing by which the greatness of the Soul is made manifest is this : It is that ( and that only , and to say this is more than to say , it is that above all the Creatures ) that the great God desires communion with . He hath set apart his that is godly for himself : that is , for communion with his Soul : therefore the Spouse saith concerning him , s His desire is towards me ; and therefore he saith again , I will t dwell in them , and walk in them , To dwell in , and walk with , are terms that intimate communion and fellowship , as John saith , u Our fellowship , truly our fellowship , is with the Father , and with his Son Jesus Christ. That is , our Soul-fellowship , for it must not be understood of the Body , though I believe that the Body is much influenced when the Soul has communion with God ; but it is the Soul , and that only , that at present is capable of having and maintaining of th●s blessed communion . But I say , What a thing is this , that God , the great God , should chuse to have fellowship and communion with the Soul above all . We read indeed of the greatness of the Angels , and how near also they are unto God ; but yet there are not such terms that bespeak such familiar acts between God and Angels , as to demonstrate that they hav● such communion with God , as has , or as the Souls o● his People may have . Where has he called them hi● Love , his Dove , his fair one ? And where , when h● speaketh of them , doth he express a communion tha● they have with him , by the similitude of 〈◊〉 Love ? I speak of what is revealed , the secret thing belong to the Lord our God. Now by all this i● manifest the Greatness of the Soul. Men of greatnes● and honour , if they have respect to their own glory will not chuse for their familiars , the base and ras●● Crue of this World ; but will single out for their fellows , fellowship and communion , those that are mo●● like themselves . True , the King has not an equal● yet he is for being familiar only with the Nobles o● the Land ; so God , with him none can compare : ye● since the Soul is by him singled out for his walking Mate and Companion , 't is a sign , it is the highe● born , and that upon which the blessed Majesty looks● as upon that which is most meet to be singled out for communion with himself . Should we see a Man familiar with the King , we would even of our selves conclude he is one of the Nobles of the Land ; but this is not the Lot of every Soul ( some have fellowship with Devils , yet not because they have a more base Original than those that lye in God's bosom , but they through sin . are degenerate , and have chosen to be great with his Enemy ) but all these things shew the Greatness of the Soul. 4. w The Souls of Men are such as God count● worthy to be the Vessels to hold his Grace , the Graces of the Spirit in . The Graces of the Spirit ; what like them , or where here are they to be found , save in the Souls of Men only ? of x his fulness have all we received , and grace for grace ; received , into what ? Into the hidden Parts , as David calls it . Hence the King's Daughter is said to be all glorious within , because adorned and beautified with the Graces of the Spirit . For that which David calls the hidden part , is the inmost part of the Soul ; and it is therefore called the hidden Part , because the Soul is invisible , nor can any one living infallibly know what is in the Soul but God himself . But I say , the Soul is the Vessel into which this golden Oyl is poured , and that which holds , and is accounted worthy to exercise and improve the same . Therefore the Soul is it which is said to love God. y Saw ye him whom my Soul loveth ? and therefore the Soul is that which exerciseth the Spirit of Prayer , With my Soul have I desired thee in the night , and with my Spirit within me will I seek thee early . With the Soul also Men are said to believe , and into the Soul God is said to put his Fear . This is the Vessel into which the wise Virgins got Oyl , and out of which their Lamps were supplied by the same . But what a thing , what a great thing therefore is the Soul , that , that above all things that God hath created , should be the chosen Vessel to put his Grace in . The Body is the Vessel for the Soul , and the Soul is the Vessel for the Grace of God. But , 5. z The Greatness of the Soul is manifest by the Greatness of the Price that Christ paid for it to make it an Heir of Glory ; and a that was his procious Blood. We do use to esteem of things according to the Price that is given for them , especially when we are convinced that the purchase has not been made by the Estimation of a Fool. Now the Soul is purchased by a Price that the Son , the wisdom of God thought fit to pay for the redemption thereof , what a thing then is the Soul ? Judge of the Soul by the Price that is paid for it , and you must needs confess ( unless you count the Blood that hath bought it , an unholy thing ) that it cannot but be of great worth and value . Suppose a Prince , or some great Man , should on a sudden descend from his Throne or Chair of State to take up , that he might put in his bosome , some thing that he had espyed , lying trampled under the Feet of those that stand by ; would you think that he would do this for an old Horse-shooe , or for so trivial a thing as a Pin or a Point ? nay , would you not even of your selves conclude , that , that thing for which the Prince , so great a Man , should make such a stoop , must needs be a thing of very great worth ? Why , this is the case of Christ and the Soul : Christ is the Prince , his Throne was in Heaven , and as he sat there , he espied the Souls of Sinners trampled under the Foot of the Law and Death , for sin : now what doth he , but comes down from his Throne , stoops down to the Earth , b and there since he could not have the trodden-down Souls without price , he lays down his Life and Blood for them . But would he have done this for inconsiderable things ? no nor for the Soul of Sinners neither , had he not valued them higher than he valued Heaven and Earth besides . This therefore is another thing by which the Greatness of Soul is known . 6. c The Soul is immortal , it will have a sensible Being for ever , none can kill the Soul. If all the Angels in Heaven , and all the Men of Earth should lay all their strength together , they cannot kill , or annihilare one Soul : no , I will speak without fear , ●f it may be said , God cannot do what he will not do ; then he cannot annihilate the Soul : but notwithstanding all his wrath and the vengeance that he will inflict on sinful Souls , they yet shall abide with sensible Beings , yet to indure , yet to bear punishment . If any thing could kill the Soul , it would be death , but death cannot do it , neither first nor second , The first cannot , for when Dives d was slain as to his Body by death , his Soul was found ali●● in Hell , He lift up his e Eyes in Hell being in torment . The second death cannot do it , because it is said , their Worm never dies , but is always torturing them with his gnawing ; but that could not be , if time or lying in Hell-fire for ever , could annihilate the Soul. Now this also shews the Greatness of the Soul , that it is that which has an endless life , and that will therefore have a Being endlesly . O what a thing is the Soul ! The Soul then is immortal , though not eternal . That is eternal that has neither beginning nor end ; and therefore eternal is properly applicable to none but God ; hence he is called f the eternal God. Immortal is that , which though it hath a Beginning , yet hath no end , it cannot dye , nor cease to be ; and this is the state of the Soul. It cannot cease to have a Being , when it is once created , I mean a living sensible Being . For I mean by living , only such a Being as distinguishes it from annihilation or uncapableness of sense and feeling . Hence as the rich Man is after death , said to g lift up his Eyes in Hell ; so the Begger is said , when he dyed , to be carried by the Angels into Abraham's bosome . And both these sayings , must have respect to the Souls of these Men ; for as for their Bodies , we know at present 't is otherwise with them . The Grave is their House , and so must be till the Trumpet shall sound , and the Heavens pass away like a Scroul . Now ( I say ) the Immortality of the Soul , shews the Greatness of it , as the eternity of God , sh●● the greatness of God. It cannot be said of any Angel , but that he is immortal , and so it is , and ought to be said of the Soul. This therefore shews the Greatness of the Soul , in that it is as to abiding , so like unto him . 7. h But a word or two more , and so to conclude this Head. The Soul ! why , it is the Soul that acteth the Body in all those things ( good or bad ) that seem good and reasonable , or amazingly wicked . True , the Acts and Motions of the Soul , are only seen and heard in and by the Members and Motions of the Body , but the Body is but a poor Instrument , the Soul is the great Agitator and Actor . i The Body without the Spirit is dead . All those famous Arts and Works , and Inventions of Works that are done by Men , under Heaven , they are all the Inventions of the Soul , and the Body as acting and labouring therein , doth it but as a Tool k that the Soul maketh use of , to bring his Invention unto maturity . How many things have Men found out to the amzing of one another , to the wonderment of one another , to the begetting of endless Commendations of one another in the World , while in the mean time the Soul , which indeed is the true Inventor of all is over-look'd , not regarded , but dragged up and down by every lust , and prostrate , and made a slave to every silly and beastly thing ? O the l amazing darkness that hath covered the Face of the Hearts of the Children of Men , that they cannot deliver their Soul , nor say , is there not a lye in my Right-hand ? though they are so cunning in all other matters . Take Man in Matters that are abroad , and far from home , and he is the mirror of all the Word : but take him at home , and put him upon things that are near him , I mean that have respect to the things that concern his Soul , and then you will find him the greatest Fool that ever God made . But this must not be applyed to the Soul simply , as it is God's Creature , but to the Soul sinful , as it has willingly apostatized from God , and so suffered it self to be darkned , and that with such thick and stupefying darkness , that it is bound up and cannot , it hath a Napkin of sin bound so close before its Eyes , that it is not able ( of it self ) to look to , and after those things which should be its chiefest concern , and without which it will be most miserable for ever . 8. Further , m as the Soul is thus curious about Arts and Sciences , and about every excellent thing of this Life . So it is capable of having to do with invisibles ; with Angels good or bad ; yea , with the highest and supream Being , even with the holy God of Heaven . I told you before , that God sought the Soul of Man to have it for his Companion , and now I tell you , that the Soul is capable of communion with him ( when the darkness that sin hath spread over its face is removed . ) The Soul is an intelligent Power , it can be made to know , and understand depths , and heights , and lengths , and breadths , in those high , sublime and spiritual mysteries , that only God can reveal and teach ; yea , it is capable of diving unutterably into them . And herein is God the God of glory much delighted and pleased , to wit , That he hath made himself a Creature that is capable of hearing , of knowing , and of understanding of his mind , when opened and revealed to it . I think I may say without offence to God or Man , That one reason why God made the World , was that he might manifest himself not only by , but to the works which he made ; but ( I speak with reverence ) how could that be , if he did not also make some of his Creatures capable of apprehending of him in those most high Mysteries and Methods , in which he purposed to reveal himself ? but then , what are those Creatures which he hath made ( unto whom when these things are shewn ) that are able to take them in , and understand them , and so to improve them to God's glory as he hath ordained and purposed they should , but Souls ? for none else in the visible World are capable of doing this but they . And hence it is , that to them , and them only , he beginneth to reveal himself in this World. And hence it is that they , and they only are gathered up to n him , where he is ( for they are they that are called the spirits of just Men made perfect ) the Spirit of a Beast goeth downward o to the Earth , it is the Spirit of a Man that goes upward to God that gave it ; for that , and that only is capable of beholding and understanding the glorious Visions of Heaven , as Christ said , p Father I will that those whom thou hast given me , be with me where I am , that they may behold my glory which thou hast given me ; for thou lovedst me before the Foundation of the World. And thus the greatness of the Soul is manifest . True , the Body is also gathered up into glory , but not simply for its own sake , or because that is capable of it self to know and understand the glories of its Maker ; but that has been a Companion with the Soul in this World , has also been its House , its Mantle , its Cabinet and Tabernacle here : It has also been it , by which the Soul hath acted , in which it hath wrought , and by which its excellent appearances have been manifested . And it shall also there be its copartner and sharer in its glory . Wherefore as the Body here did partake of Soul Excellencies , and was also conformed to its spiritual and regenerate Principles ; so it shall be hereafter a partaker of that Glory with which the Soul shall be filled ; and also be made suitable by that glory , to become a partaker and copartner with it of the eternal Excellencies which Heaven will put upon it . In this World it is a gracious Soul ( I speak now of the Regenerate ) and in that World , it shall be a glorious one . In this World the Body was conformable to the Soul as it was gracious and in that World it shall be conformable to itt , as its glorious : conformable , I say , by partaking of that Glory , that then the Soul shall partake of ; yea , it shall also have an additional glory to adorn , and make it yet the more capable of being serviceable to it , and with it in its great acts before God in eternal glory . O , What great things are the Souls of the Sons of Men ! 9. But again , as the Soul is thus capable of enjoying q God in Glory , and of prying into these Mysteries that are in him : so it is capable with great prosundity to dive into the mysterious depths of Hell. Hell is a place , and state utterly unknown to any in this visible World , excepting the Souls of Men ; nor shall any for ever be capable of understanding the Miseries thereof , save Souls and fallen Angels . Now I think as the Joys of Heaven stand not only in speculation or in beholding of Glory , but in a sensible Enjoyment and unspeakable Pleasure , which these r Glories will yield to the Soul : So the Torments of Hell will not stand in the present lashes and stroaks which by the Flames of eternal Fire God will scourge the Ungodly with ; but the Torments of Hell stand much , if not in the greatest part of them , in those deep thoughts and apprehensions , which Souls in the next World will have of the Nature and Occasions of Sin ; of God , and of separation from him ; of the Eternity of those Miseries , and of the utter Impossibility of their help , ease , or deliverance for ever . O , damned Souls will have thoughts that will clash with Glory , clash with Justice , clash with Law , clash with it self , clash with Hell , and with the everlastingness of Misery ; but the Point , the Edge , and the Poison of all these thoughts will still be gauling , and dropping , and spuing out their stings into the Sore , grieved , wounded , and fretted place , which is the Conscience , though not the Conscience only . For I may say of the Souls in Hell , that they all over are but one wound , one sore . Miseries as well as mercies , sharpen and make quick the Apprehensions of the Soul. Behold Spira in his Book ▪ Cain in his Guilt , and Saul with the Witch of Endor , and you shall see Men ripened , Men inlarged and greatned in their fancies , s imaginations and apprehensions , though not about God , and Heaven and Glory ; yet about their Loss , their Misery , and their Woe , and their Hells . 10. Nor doth their ability t to bear ( if it be proper to say they bear , those dolors which there for ever , they shall endure ) a little demonstrate their greatness . Everlasting burning , devouring fire , perpetual pains , gnawing worms , utter darkness and the ireful words , face and strokes of divine and infinite Justice , will not , cannot , make this Soul extinct , as I said before : I think it is not so proper to say , the Soul that is damned for Sin doth bear these things , as to say it doth ever sink under them ; and therefore their place of torment is called the bottomless Pit , because they are ever sinking , and shall never come there where they will find any stay . Yet they live under wrath , but yet only so as to be sensible of it , as to smart and be in perpetual anguish by reason of the intollerableness of their burthen . But doth not their thus living , abiding , and retaining a Being ( or what you will call it ) demonstrate the greatness and might of the Soul ? Alas ! Heaven and Earth are short of this greatness , for these though under less judgment by far , do fade and wax old u like a Moth-eaten Garment , and in their time will vanish away to nothing . Also we see how quickly the Body , when the Soul is under a fear of the rebukes of Justice ; How soon I say , it wastes , molders away , and crimbleth into the Grave ; but the Soul is yet strong and abides sensible to be dealt withal for Sin , by everlasting burnings . 11. The Soul by God's Ordinance w while this world lasts , has a time appointed it to forsake and leave the Body to be turned again to the Dust as it was , and this separation is made by death : Therefore the Body must cease for a time to have sense or life , or motion ; and a little thing brings it now into this state : But in the next World the wicked shall partake of none of this ; for the Body and the Soul being at the Resurrection rejoyned , this death that once did rend them asunder , is for ever overcome and extinct ; so that these two which lived in Sin ▪ must for ever be yoked together in Hell. Now there the Soul being joyned to the Body , and death which before did separate them , being utterly taken away ; the Soul retains not only its own being , but also continueth the Body to be , and to suffer sensibly the Pains of Hell without those decays that it uses to sustain . And the Reason why this death shall then be taken away , is , because Justice in x its bestowing its rewards for transgressions , may not be interrupted : but that Body and Soul as they lived y and acted in sin together , might be destroyed for sin in Hell together : Destroyed , I say , but with such a z Destruction , which though it is everlasting , will not put a Period to their sensible suffering , the vengeance of eternal Fire . This death therefore , though that also be the Wages of Sin , would now , were it suffered to continue , be an hindrance to the making known of the Wrath of God , and also of the created Power and Might of the Soul. 1. It would hinder the making known of the Wrath of God , for it would take the Body out of the way , and make it uncapable of sensible suffering for sin , and so removing one of the Objects of Vengeance , the Power of God's Wrath would be so far undiscovered . 2. It would also hinder the Manifestation of the Power and Might of the Soul , which is discovered much by its abiding to re●in its own being while the Wrath of God is grap●ng with it : and more , by its continuing to the Body 〈◊〉 sensible being with it self . Death therefore must now be removed , that the ●oul may be made the Object of Wrath without ●olestation or interruption . That the Soul , did I ●y ? yea , that Soul and Body both might be so . Death ●ould now be a Favour , though once the Fruit of ●in , and also the Wages thereof , might it now be ●uffered to continue : because it would case the Soul ●f some of its burthen . For a tormented Body can●ot but be a burthen to a Spirit , and so the wise Man ●nsmuates , when he says , The Spirit of a Man will ●stain his infirmity : that is , bear up under it , but ●et so , as that it feels it a Burthen . We see that ●ecause of the Sympathy that is between Body and ●oul , how one is burthened if the other be grieved . A sick Body is a Burthen to the Soul , and a wounded Spirit is a Burthen to the Body : A wounded Spirit who ●an bear ? but death must not remove this burthen , but the Soul must have the Body for a Burthen , and the Body must have the Soul for a Burthen , and both must have the Wrath of God for a Burthen . O therefore , here will be burthen upon burthen , and all upon the Soul , for the Soul will be the chief Seat of this burthen . But thus much to shew you the Greatness of the Soul. I shall now come to the second Thing which was propounded to be spoken to : and that is to shew you what we are to understand a by losing of the Soul , or what the Loss of the Soul is , What shall a Man give in exchange for his Soul. 1. The Loss of the Soul b is a Loss , in the Nature of it peculiar to it self . There is no such Lo● as to the Nature of Loss as is the Loss of the So● For that he that hath lost his Soul , has lost himse● In all other Losses it is possible for a Man to save him●self , but he that loseth his Soul , loseth himself ; F● c what is a Man advantaged , if he gain the who● World , and lose himself ? So Luke has it . Wherefor● the Loss of the Soul is a Loss that cannot be parallel● He that loseth himself , loseth his all , his lasting a● for himself is his all , his all in the most comprehen● sive Sence : What mattereth it what a Man gets , i● by the getting thereof he loseth himself ? Suppose● Man goeth to the Indies for Gold , and he loadet● his Ship therewith , but at his return , that Sea tha● carried him thither , swallows him up , now what ha● he got ? but this is but a lean Similitude with re● ference to the Matter in hand , to wit , to set fort● the Loss of the Soul. Suppose a Man that has bee● at the Indies for Gold , should at his return himsel● be taken by them of Algiers , and there made a Slav● of , and there be hunger-bit , and beaten till his bon● are broken ; What has he got ? What is he advantaged by his rich adventure ? perhaps you will say , He has got Gold enough to obtain his ransom : Indeed this may be , and therefore no similitude can● be found , that can fully amplifie the Matter . For wha● shall a Man give in exchange for his Soul ? It is a Loss that standeth by it self , there is not another like it : or unto which it may be compared , 't is only like it self , 't is singular , 't is the chief of all losses , the highest , the greatest Loss . For what shall a Man give in exchange for his Soul ? A Man may lose his Wife , his Children , his Estate , his Liberty , and his Life , and have all made up again , and have all restored with ●dvantage , and may therefore , notwithstanding all ●ese losses , be far enough off from losing of himself ; d for he may lose his life and save it : yea , some●imes the only way to save that is to lose it : but ●hen a Man has lost himself , his Soul , then all is gone , ●o all intents and purposes . There is no word says , ●e that loses his Soul , shall save it : but contrary-wise , ●he Text supposeth , that a Man has lost his Soul , and ●hen demands if any can answer it , What shall a Man ●ive in exchange for his Soul ? All then that he gains ●hat loseth his Soul is only this , he has gained a Loss , ●e has purchased the Loss of Losses , he has nothing ●eft him now but his Loss ; but the Loss of himself , of his whole self . He that loseth his life for Christ , ●hall save it , but he that loseth himself for Sin , and for ●he World , shall lose himself to perfection of loss ; ●e has lost himself , and there 's the full Point . There are several things fall under this first head , upon which I would touch a little . 1. He that has lost his Soul e has lost himself : Now he that has lost himself , is no more at his own dispose ; while a Man enjoys himself , he is at his own dispose . A single Man , a free Man , a rich Man , a poor Man , any Man that enjoys himself is at his own dispose . I speak after the manner of Men ; but he that has lost himself is not at his own dispose . He is as I may say , now out of his own hands : he has lost himself , his Soul self , his own self , his whole self by Sin , and Wrath , and Hell hath found him : he is therefore now no more at his own dispose , but at the dispose of Justice , of Wrath and Hell. He is committed to Prison , to Hell Prison , there to abide , not a pleasure , not as long and as little time as he will , but the Term appointed by his Judge : Nor may he the● chuse his own affliction , neither for manner , me●sure , or continuance . 'T is God that will spread th● Fire and Brimstone under him , it is God that w● pile up wrath upon him , and it is God himself th● will blow the Fire . And the Breath of the Lord , like 〈◊〉 Stream of Brimstone f doth kindle it : And thus it 〈◊〉 manifest that he that has lost himself , his Soul is n● more at his own dispose , but at the dispose of the● that find him . 2. Again , As he that has lost himself g is no● at his own dispose , so neither is he at liberty to dispos● of what he has , for the Man that has lost himself● has something yet of his own . The Text implie● that his Soul is his when lost , yea when that and hi● all , himself is lost : but as he cannot dispose of himself , so he cannot dispose of what he hath : let m● take leave to make out my meaning ; If he that i● lost , that has lost himself , has not , notwithstanding● some thing that in some sence may be called his own then he that is lost is nothing . The Man that is i● Hell has yet the Powers , the Sences and Passions 〈◊〉 his Soul ; for not he nor his Soul must be though● to be stript of these ; for then he would be lowe● than the Brute ; but yet all these since he is ther● are by God improved against himself ; or if you wil● the Point of this Man's Sword is turned against hi● own Heart , and made to pierce his own Liver . The Soul by being in Hell , loseth nothing of it● aptness to think , its quickness to pierce , to pry , an● to understand : nay , Hell has ripèned it in all the● things ; but I say , the Soul with its Improvements a● to these ( or any thing else ) is not in the hand of hi● ●hat hath lost himself to manage for his own advan●age , but in the Hand , and in the Power , and to be ●isposed as is thought meet by him into whose re●enging hand by sin he has delivered himself : to wit , ●n the Hand of God : so then God now has the Vi●tory , and disposeth of all the Powers , Sences and ●assions of the Soul for the chast●zing of him that ●as lost himself . Now the Understanding is only ●mployed and improved in , and about the appre●ending of such things as will be like Daggers at the ●eart : to wit about Justice , Sin , Hell and Eternity , ●o grieve and break the Spirit of the Damned ; yea , ●o break , to wound , and to tear the Soul in pieces . ●he depths of Sin which the Man has loved , the ●ood Nature of God whom the Man has hated , the Blessings of Eternity which the Soul has despised ●hall now be understood by him , more than ever : ●ut yet so only , as to increase grief and sorrow , by ●mproving of the good and of the evil of the things ●nderstood , to the greater wounding of the Spirit : ●herefore now , every touch that the Understanding ●all give to the Memory will be as a touch of a r●d ●ot Iron ; or like a draught of scalding Lead poured ●own the Throat . The Memory also letteth these ●ings down upon the Conscience with no less terror ●nd perplexity . And now the Fancy or Imagination ●oth start and stare like a Man by fears , bereft of ●its , and doth exercise it self , or rather is exercised ●y the Hand of revenging Justice , so about the ●readth and depth of present and future punish●ents , as to lay the Soul as on a burning Rack . Now ●so the Judgment , as with a mighty Maul driveth ●o●n the Soul in the sence and pangs of everlasting ●isery , into that Pit that has no bottom ; yea , it ●eth again , and as with a Hammer it rivetteth e●ery ●rful thought and apprehension of the Soul so fast that it can never be loosed again for ever and ever . Alas ! Now the Conscience can sleep , be dull , be misled , or flatter no longer ; No , it must now cry out , understanding will make it ; Memory will make it ; fancy or imagination will make it : Now I say , it will cry out of Sin , of Justice , and of the Terribleness of the Punishment that hath swallowed him up that has lost himself . Here will be no forgetfulness , yet nothing shall be thought on but that which will wound & kill ; here will be no time , cause or mean● for diversion , all will stick and gnaw like a Viper . N● the memory will go out to , where Sin was heretofore committed , it will also go out to the Word that did forbid it . The V●derstanding also , and the Judgmen● too , will now consider of the pretended Necessit● that the Man had to break the Commandments o● God , and of the seasonableness of the Cautions , an● of the Convictions which were given him to forbea● by all which more load will be laid upon him that h● lost himself ; for here all the Powers , Sences a●● Passions of the Soul must be made self-burner● self-tormenters , self executioners by the j● Judgment of God ; also all that the Will sha● do in this place , shall be but to wish for eas● but the wish shall only be such as shall on●● seem to lift up , for the Cable Rope of despair sha● with violence pull him down again . The will i● deed will wish for ease , and so will the mind , &c. b● all these wishers will by wishing arrive to no mo● advantage but to make despair which is the mo● twinging stripe of Hell to cut yet deeper into t●● whole Soul of him that has lost himself : Where fo● after all that can be wisht for : they return again● their burning Chair , where they sit and bewail the● misery . Thus will all the Powers , Sences and P●●●ons of the Soul of him that has lost himself , 〈◊〉 of his own power to dispose for his advantage ; and will be only in the Hand and under the Management of the revenging Justice of God. And herein will that state of the Damned be worse than it is now with the fallen Angels ; for though the fallen Angels are now cast down to Hell , in Chains , and sure in themselves at last to partake of eternal judgment ; yet at present h they are not so bound up as the lamned Sinners shall be : for not withstanding their Chains and their being the Prisoners of the horrible Hells : yet they have a kind of liberty granted them , and that liberty will last till the time appointed ; to tempt , to plot , to contrive and invent their mischiefs against the Son of God and his . And though Satan knows that this at last will work for his future condemnation , yet at present he finds it some diversion to his trembling mind , and obtains through his being so busily imploying of himself against the Gospel and its professors , something to sport and refresh himself withal ; yea , and doth procure to himself some small crumbs of minutes of forgetfulness of his own present misery , and of the Judgment that is yet to pass upon him ; but this priviledge will then be denied to him that has lost himself , there will be no cause nor matter for diversion ; there it will ( as in the old World ) rain day and night i Fire and Brimstone from the Lord out of Heaven upon them ; misery is fixed , the Worm will be always sucking at , and gnawing of , their Soul : Also as I have said afore , all the Powers , Sences and Passions of the Soul will throw their Darts inwards , yea , of God will be made to do it to the utter unspeakable and endless torment of him that has lost himself . Again , 3. All therefore that he that has lost himself can do , is to sit down by the Loss ; Do I say he can do this ? Oh! if that could be , it would be to such a Mercy ; I must therefore here correct my self , k that th●y cannot do , for to sit down by the Loss , implies , a Patient enduring , but there will be no such grace as patience in Hell with him that has lost himself ; here will also want a bottom for patience , to wit , the Providence of God for a Providence of God , though never so dismal , is a bottom for patience to the afflicted : but Men go not to Hell by Providence , but by Sin. Now Sin being the Cause other effects are wrought ; for they that go to Hell , and that there miserably perish , shall never say it was God by his providence that brought me hither , and so shall not have that on which to lean and stay themselves . They shall justifie God , and lay the sault upon themselves , concluding that it was sin with which their Souls did voluntarily work ; yea , which their Souls did such in as sweet Milk , that is the Cause of this their torment . Now this will work a●ter another manner and will produce quite another thing than patience , or a Patient enduring of their torment ; for their seeing that they are not only lost , but have lost themselves , and that against the ordinary means that of God was provided to prevent that loss ; yea , when they shall see what a base thing Sin is , how that it is the very worst of things , and that which also makes all things had ; and that for the sake of that they have lost themselves ; this will make them ●ret , and gnash and gnaw with anger themselves ; this will set all the Passions of the S●ul save love ( for that I think will be stark dead ) all in a Rage , all in a self-tormenting Fire . You know there is nothing that will sooner put a Man into , and manage his rage against himself , than will a full Conviction in his Conscience , that by his own only folly , and that against caution , and councel and reason to the contrary , he h●th brought himself into extream distress and misery . But how much more will it make this fire burn , when he shall see all this is come upon him for a Toy for a Bauble , for a thing that is worse than nothing . Why this is the case with him that has lost himself and therefore he cannot sit down by the Loss , cannot be at quiet under the Sense of his Loss . For sharply and wonderful piercingly , considering the Loss of himself , and the Cause thereof which is Sin , he salls to a tearing of himself in pieces with thoughts as hot as the Coals of Juniper , and to a gnashing upon himself for this ; also the divine Wisdom and Justice of God helpeth on this self-tormenter in his self-●ormenting work , by holding the Justice of the Law against which he has offended , and the unreasonableness of such offence continually before his Face . For if to an inlightned Man who is in the door of hope , the sight of all past evil Practices will work in him vexation of Spirit to see what fools we were , l how can it but be to them that go to Hell a vexation , only to understand the Report , the Report that God did give them of Sin , of his Grace , of Hell , and of everlasting Damnation ; m and yet that they should be such fools to go thither . But to pursue this head no further I will come now to the next thing . 2. As the Loss of the Soul n is in the Nature of the Loss , a Loss peculiar to it self . So the Loss of the Soul is a double Loss ; it is , I say , a Loss that i● double , lost both by Man and God ; Man has lost it , and by that Loss has lost himself , God has lost it , and by that Loss it is cast away . And to make this a little plainer unto you , I suppose it will be readily granted that Men do lose their Souls , but now how doth God lose it ? The Soul is God's as well as Mans ; o Mans because it is of themselves , God's because it is his Creature ; God has made us this Soul , and hence it is that all Souls are his . Now the Loss of the Soul doth not only stand in the Sin of Man , but in the Justice of God ; hence he says , What is a Man advantaged , if he gains the whole World , and lose himself , p or be cast away . Now this last clause [ or be cast away ] is not spoken to shew what he that has lost his Soul has done ( though a Man may also be said to cast away himself ) but to shew what God will do to those that have lost themselves : what God will add to that Loss . God will not cast away a righteous Man , but God will cast away the q wicked , such a wicked one as by the Text is under our consideration . This then is that which God will add , and so make the sad state of them that lose themselves double . The Man for Sin has lost himself , and God by Justice will cast him away : according to that r of Abigail to David , The Soul of my Lord , said she , shall be bound in the bundle of life with the Lord thy God , and the Souls of thine enemies , them shall he sling out , as out of the midst of a Sling . So that here is God's hand as well as Man 's ; Man's by Sin , and God's by Justice . God shall cast them away ; wherefore in the Text above-mentioned , he doth not say , or cast away himself , as meaning the act of the Man whose Soul is lost , but , or be cast away , supposing a second Person joyning with the Man himself in the making up of the greatness of the Loss of Soul : to wit , God himself , who will verily cast away that Man who has lost himself . God shall cast them away ; that is , exclude them his favour or protection , and deliver them up to the due reward of their deed ! he shall shut them out of his Heaven , and deliver them up to their Hell ; he shall deny them a share in his Glory , and shall leave them to their own shame ; he shall deny them a Portion in his Peace , and shall deliver them up to the Torments of the Devil and of their own guilty Consciences ; he shall cast them out of his affection , pity and compassion , and shall leave them to the Flames that they by Sin have kindled , and to the Worm or biting Cockatrice that they themselves have hatched , nursed and nourished in their bosoms . And this will make their loss double , and so a Loss that is loss to the uttermost : a Loss above every Loss . A Man may cast away himself , and not be cast away of God ; a Man may be cast away by others , and not be cast away of God ; yea , what way soever a Man be cast away , if he be not cast away for Sin , he is safe , he is yet sound , and in a sure hand : But for a Man , so to lose himself as by that loss to provoke God to cast him away too , This is fearful . The casting away then , mentioned in Luke , is a casting away by the Hand of God , by the revenging Hand of God , and it supposeth two things . I. God's abhorrence of such a Soul. II. God's just repaying of it for its wickedness by way of retaliation . 1. It supposeth God's abhorrence of the Soul : that which we abhor that we cast from us , and put out of our favour and respect with disdain , and a loathing thereof : So when God teacheth Israel to loath and abhor their Idols , he bids them s to cast away their very covering as a slinking and menstruous Cloth , and t● say unto it , get you hence . He shall gather the good into Vessels , and cast the bad away . Cast them out of my presence : Well but whither must they go ? the Answer is into Hell , into utter darkness , into the Fire that is prepared for the Devil and his Angels . Wherefore to be cast away of God , it sheweth unto us God's abhorrence of such Souls , and how vile and loathsome such are in his divine eyes . And the Similitude of Abigail's sling mentioned before , doth yet further shew us the greatness of this abhorrence , Th● Souls of thine enemies , said she , God shall sling out as out of the middle of a Sling . When a Man casts a Stone away with a Sling , then he casteth it farthest from him . For with a Sling he can cast a Stone farther than by his hand ; and he , saith the Text , shall cast them away as with a Sling . But that is not all neither , for it is not only said , That he shall sling away their Souls , but that he shall sling them away as out of the middle of a Sling . When a Stone is placed to be cast away , just in the middle of a Sling , then doth the Slinger cast it furthest of all . Now God is the Slinger , abhorrence is his Sling , the lost Soul is the Stone , and it is placed in the very middle of the Sling , and is from thence cast away : and therefore it is said again , That such shall go into utter outer darkness , that is , furthest off of all . This therefore shews us how God abhors that Man that for sin has lost himself : And well he may ; for such an one has not only polluted and defiled himself with Sin ( and that is the most offensive thing to God under Heaven ) but he has abused the handy Work of God. The Soul , as I said before , is the Workmanship of God , yea , the top-piece that he hath made in all the visible World , also he made it for to be delighted with it , and to admit it into communion with himself : now for Man ●hus to abuse God ; for a Man to take his Soul , which ●s God's , and prostrate it to Sin , to the World , to the Devil , and every beastly Lust , flat against the Command of God , and notwithstanding the Soul was also his ; this is horrible , and calls aloud upon that God whose Soul this is , to abhor , and to shew by all means possible his abhorrence of such an one . 2. As this casting of them away , supposeth God's abhorrence of them : so it supposeth God's just repaying of them for their wickedness by way of retaliation . God all the time of the exercise of his long suffering and forbearance towards them did call upon them , wait upon them , send after them by his Messengers , to turn them from their evil ways : but they t despised at , they mocked , the Messengers of the Lord ; also they shut their eyes , and would not see , they stopped their ears and would not understand , and u did harden themselves against the beseeching of their God. Yea , all that day long he did stretch out his hand towards them , but they chose to be a rebellious and gainsaying People ; yea they said unto God , Depart from us , and what 's the Almighty that we should pray unto him ? And of all these things God takes notice , writes them down , and seals them up for the time to come , and will bring them out , and spread them before them , saying , I have called and you have refused , I have stretched out mine hand and no Man regarded , I have exercised patience and gentleness , and long suffering towards you , and in all that time you despised me , and cast me behind your back ; and now the time , and the exercise of my patience , when I waited upon you , and suffered your manners , and did bear your contempts and scorns is at an end : wherefore I wi● now arise and come forth to the judgment that I have appointed . But Lord , saith the sinner , we turn now . But now , saith God , turning is out of season , the day of my patience is ended . But Lord , says the Sinner , behold our cries . But you did not , says God , behold nor regard m● cries . But Lord , saith the Sinner , Let our beseeching fin● place in thy compassions . But , saith God , I also beseeched , and I was not heard . But Lord , says the Sinner , our sins lye hard upon us . But I offered you pardon when time was , says God , and then you did utterly reject it . But Lord , says the Sinner , let us therefore have i● now . But now the Door is shut , saith God. And what then ? Why then by way of retaliation , God will serve them as they have served him , and so the wind-up of the whole will be this , They shall have like for like . Time was when they would have none of him , and now will God have none of them . Time was when they cast God behind their back , and now he will cast away their Soul. Time was when they would not heed his calls , and now he will not heed their cries . Time w was when they abhorred him , and now his Soul also loatheth them . This is now by way of retaliation , like for like , scorn for scorn , repulse for repulse , contempt for contempt ; according to that which is written , Therefore it came to pass , that as I cryed , x and they would not hear : so ●hey cryed , and I would not hear , saith the Lord. And ●hus I have also shewed you that the Loss of the Soul ●s double , lost by Man , lost by God. But Oh! who thinks of this ? who , I say , that ●ow makes light of God , of his word , his servants and ways , once dreams of such retaliation , though God to ●arn them hath even in the day of his patience , threatned to do it in the day of his wrath : saying , ●ecause I called and ye refused , I have stretched out my hand , and no Man regarded ; but ye have set at naught all my counsel , and would none of my reproof : I also will laugh at your calamity , I will mock when your fear cometh ; when your fear cometh as desolation , and your destruction cometh like a Whirl-wind , when distress and anguish cometh upon you , then shall they call upon me , but I will not answer : they shall seek me early but they shall not find me . I will do unto them as they have done unto me , and what unrighteousness is in all this . But , 3. As the Loss of the Soul is a Loss peculiar to it self , and a Loss double ; So in the third place , it is a Loss most fearful , because it is a Loss attended with the most heavy Curse of God. This is manifest both in the giving of the rule of Life , and also in , and at the time of execution for the breach of that Rule . It is manifest at the giving of the Rule , Cursed be he that z confirmeth not all the words of this Law to do them ; and all the People shall say , Amen : It is also manifest that it shall be so at the time of Execution ; Depar● a from me , ye Cursed , into everlasting Fire , prepared for the Devil and his Angels . What this Curse is , none do know so well as God that giveth it , and as the fallen Angels , and the Spirits of damned Men that are now shut up in the Prison of Hell and bear it . But certainly it is the chief and highest of all kind o● curses : To be cursed in the Basket , and in the stor● in the Womb , and in the Barn , in my Cattle , and i● my Body , are but Flea-bitings to this , though the● are also unsupportable in themselves ; only in gene●ral , it may be described thus : But to touch upo● this Curse , it lyeth in a deprivation of all good ; an● in a being swallowed up of all the most fearful miserie● that an holy , and just , and eternal God can righteously inflict , or lay upon the Soul of a sinful Ma● Now let reason here come in and exercise it self in the most exquisite manner : Yea , let him now count up all , and all manner of curses and torments that 〈◊〉 reasonable and an immortal Soul is , or can be made capable of , and able to suffer under , and when he ha● done , he shall come infinitely short of this great A●●thema , this master curse which God has reserved amo●gst his Treasuries , and intends to bring out in that day of battle and war , which he purposeth to make upon damned Souls in that day . And this Go● will do , partly as a retaliation as the former , and partly by way of Revenge . 1. By way of Retaliation : As he loved cursing , so let it come-unto him ; a● he delighted not in blessing ; so let it be far from him . Again , As he cloathed himself with cursing b like as with a Garment ; so let it come into his Bowels like Water , and like Oyl into his Bones ; let it be unto him as 〈◊〉 Garment which covereth him , and for a Girdle wherewith he is girded continually ; Let this , saith Christ , be the reward of mine Adversaries from the Lord , &c. 2. As this Curse comes by way of Retaliation , so it cometh by way of Revenge . God will right the wrongs that Sinners have done him , will repay vengeance for the despite and reproach wherewith they have affronted him , and will revenge the quarrel of his Covenant . And the beginning of revenges are terrible , what c then will the whole execution be , when he shall come in flaming fire , taking vengeance on them that know not God , and that obey not the Gospel of Jesus Christ ? And therefore this Curse is exeecuted in wrath , in jealousie , in anger , in fury ; yea , the d Heavens and the Earth shall be burned up with the fire of that jealousie in which the great God will come , when he cometh to curse the Souls of Sinners , and when he cometh to defie the ungodly . It is little thought of , but the manner of the coming of God to judge the World , declares what the Souls of impenitent Sinners must look for then . It is common among Men , when we see the Form of a Man's countenance changed , when we see Fire sparkle out of his Eyes , when we read rage and fury in every cast of his Face , even e before he says ought , or doth ought either , to conclude that some fearful thing is now to be done . Why , it is said of Christ when he cometh to judgment , that the Heavens and the Earth fly away ( as not being able to endure his looks ) that his Angels are clad in f flaming fire , and that the Elements melt with fervent heat , and all this is that the Perdition of ungodly Men might be compleated , from the presence of the Lord , in the heat of his anger , from the glory of his power . Therefore God will now be revenged , and so ease himself of his Enemies , when he g shall cause Curses like Milstones to fall as thick as Hail on the hairy Scalp of of such a one as goeth on still in his Trespasses . But 4. As the Loss of the Soul is a Loss peculiar to it self , a Loss double , and a Loss most fearful ; so it is a Loss everlasting . The Soul that is lost , is never to be found again , never to be recovered again , never to be redeemed again . It 's banishment from God , is everlasting , the fire in which it burns , and by which it must be tormented is a Fire that is ever , everlasting Fire , everlasting burnings , the Adder , the Snake , the Stinging-worm , dyeth not , nor is the Fire quenched ; and this is a fearful thing . A man may endure to touch the Fire with a short touch and away , but to dwell with everlasting burnings , that is fearful . Oh , then what is dwelling with them , and in them for ever and ever● We use to say , light burdens far carried are heavy , what then will it be to bear that burden , that guilt , that the Law , and the justice and wrath of God will lay upon the lost Soul for ever ? Now tell the Stars , now tell the drops of the Sea , and now tell the blades of Grass that are spread upon the Face of all the Earth if thou canst , and yet sooner may'st thou do this than count the thousands of millions of thousands of years that a damned Soul shall lye in Hell. Suppose every Star that is now in the Firmament was to burn ( by himself one by one ) a thousand years apiece ; would it not be a long while before the last of them was burned out ? and yet sooner might that be done , than the damned Soul be at the end of punishment . There are three things couched under this last head that will fill up the punishment of a Sinner . The first is that it is everlasting . The second is , that therefore it will be impossible for the Souls in Hell ever to say , now we are got ha● way through our sorrows . The third is , and yet every moment they shall en●dure eternal punishment . The first I have touched upon already , and therefore shall not enlarge , only I would ask the wanton or unthinking Sinner , whether twenty or thirty , or forty years of the deceitful pleasures of sin , is so rich a prize as that a man may well venture the ruines that everlasting burnings will make upon his Soul , for the obtaining of them , and living a few moments in them . Sinner , consider this before I go any further , or before thou readest one line more . If thou hast a Soul , it concerns thee ; if there be a Hell it concerns thee ; and if there be a God that can , and will punish the Soul for Sin everlastingly in Hell , it concerns thee : Because , In the second place it will be impossible for the damned Soul ever to say , I am now got half way through my sorrows . That which has no end , has no middle . Sinner , make a round Circle or Ring upon the Ground , of what bigness thou wilt : this done , go thy way upon that Circle or Ring , until thou comest to the End thereof ; but that , sayest thou , I can never do , because it has no end : I Answer , But thou mayest as soon do that , as wade half way through the lake of Fire that is prepared for impenitent Souls . Sinner , What wilt thou take to make a Mountain o● Sand that will reach as high as the Sun is at Noon ? I know thou wilt not be ingaged in such a Work , because it is impossible thou shouldest ever perform it : But I dare say , the task is greater when the Sinner has let out himself to Sin , for a Servant , because the wages is everlasting burnings . I know thou mayest perform thy service , but the wages , the judgment , the punishment is so endless , that thou , when thou hast been in it more millions of years than can be numbred , art not , nor never yet shall be able to say , I am half way through it : And yet , 3. That Soul shall partake of ( every moment ) that punishment that is eternal . Even as Sodom an● Gomorrha , and the h Cities about them in like manner , giving themselves over to fornication , and going after strange flesh , are set forth for an example , suffering the vengeance of eternal fire . 1. They shall endure eternal punishment , in the nature of punishment . there is no punishment her● wherewith one Man can chastise another , that ca● deserve a greater Title than that of transient or temporary punishment , but the punishment there is eternal , even in every stripe that is given , and in every moment that it grapleth with the Soul : even ever● twinge , every gripe , and every stroke that justice inflicteth , leaveth anguish that in the nature of punishment is eternal behind it . It is eternal , because i● comes from God and lasts for ever and ever . Th● justice that inflicts it has not a beginning , and it 〈◊〉 this justice in the operations of it , that is alway● dealing with the Soul. 2. All the workings of the Soul under this punishment , are such as cause it in its sufferings to endur● that which is eternal . It can have no thought 〈◊〉 the end of punishment , but it is presently recalled b● the decreed gulf that bindeth them under perpetu●● punishment . The i great fixed gulf they know will keep them in their present place , and not suffe● them to go to Heaven ; and now there is no othe● place but Heaven or Hell to be in , for then the Eart● and the works that are therein will be burned u● Read the Text , But k the Day of the ●ord , will co●● as a Thief in the Night , in the which the Heavens sh● pass away with a great noise , and the Elements shall m● with servent heat , and the Earth also , and the Wor● ●hat are herein shall be burnt up . If then there will be ●o third place , it standeth in their minds , as well as ●n God's decree , that their punishments will be e●ernal : So then sorrows , anguish , tribulation , grief , ●oe and pain , will in every moment of its abiding ●pon the Soul , not only flow from thoughts of what ●as been , and what is , but also from what will be , ●nd that for ever and ever . Thus every thought ●hat is truly grounded in the cause and nature of their ●tate will roul , toss , and tumble them up and down 〈◊〉 the cogitations and fearful apprehensions of the ●stingness of their damnation . For I say , their ●inds , their memories , their understandings and con●iences will all , and always be swallowed up with ●or ever : yea , they themselves will by the means of ●hese things be their own tormenters for ever . 3. There will not be spaces , as Days , Months , Years and the like , as now , though we make bold so ●o speak ( the better to present our thoughts of each ●thers capacities ) for then there shall be time no ●onger ; also day and night shall then be come to an ●nd . He l hath compassed the Waters with bounds , un●il the day and night come to an end , until the end of ●●ght with darkness . Now when time , and day , ●nd night , are come to an end , then there comes in ●ternity , as there was before the day and night , or ●ime was created : and when this is come , punish●ent nor glory must none of them be measured by ●ays , or months , or years ; but by eternity it self . Nor shall those concerned either in misery or glory , ●eckon of their now new state , as they used to reckon ●f things in this World : but they shall be suted in ●heir capacities , in their understandings , and appre●ensions , to judge and count of their condition , according , as will best stand with their state in eter●nity . Could we but come to an understanding of thing done in Heaven and Hell , as we understand ho● things are done in this World , we should be strang● amazed to see how the change of places and of co●ditions , has made a change in the understandings 〈◊〉 Men , and in the manner of their enjoyment of thing● But this we must let alone till the next World , a● until our lancing into it , and then whether we be 〈◊〉 the Right or Left-hand ones , we shall well know th● state and condition of both Kingdoms . In the mea● time let us addict our selves to the Belief of the Scri●tures of Truth , for therein is revealed the way 〈◊〉 m that of eternal life , and how to escape the dam●nation of the Soul. But thus much for the Loss 〈◊〉 the Soul , unto which let me add for a conclusion the● Verses following . These cry alas , but all in vain , They stick fast in the mire ; They would be rid of present pain , Yet set themselves on fire ; Darkness is their perplexity , Yet do they hate the light ; They always see their misery , Yet are themselves all night . They are all dead , yet live they do , Yet neither live nor dye : They dye to weal , and live to woe ; This is their misery . Now will confusion so posse●s ●hese Monuments of ire , ●nd so confound them with distress , ●nd trouble their desire ; That what to think , or what to do , ●r where to lay their head , ●hey know not : 't is the damned's woe : ●o live and yet be dead . These castaways would fain have life , ●ut know they never shall : ●hey would forget their dreadful plight , ●ut that sticks fast'st of all . God , Christ and Heav'n , they know are best , ●et dare not on them think : ●hey know the Saints enjoy their rest , ●hile they their tears do drink . And now I am come to the fourth thing , that is , ●o shew you the cause of the Loss of the Soul. That Men have Souls , that Souls are great things , ●hat Souls may be lost , this I have shewed you ●lready : Wherefore I now proceed to shew ●ou the cause of this Loss . The cause is laid ●own in the Eighteenth Chapter of Ezekiel in ●hese words , Behold n all Souls , says God , are mine , ●s the Soul of the fallen , so also the Soul of the Sun is ●ine : the Soul that sinneth it shall dye . It is sin then , ●r sinning against God , that is the cause of dying , of ●amning in Hell Fire , for that must be meant by dy●ng : otherwise , to dye according to our ordinary acceptation of the notion , the Soul is not capable of , being indeed immortal , as hath been afore assert● So then the Soul that sinneth that is , and per●vering in the same , that Soul shall dye , be cast a●●or damned . Yea , to ascertain us of the undoubt● Truth of this , the Holy Ghost doth repeat it aga●● and that in this very Chapter , saying , The o S● that sinneth , it shall dye . Now the Soul may divers ways be said to si●● gainst God. As 1. In its receiving of sin into its bosom , and in 〈◊〉 retaining , and entertaining of it there . Sin m●● first be received before it can act in , or be acted 〈◊〉 the Soul. Our first Parents first received in the s●gest , or motion , and then acted it . Now it is 〈◊〉 here to be disputed , when sin was received by t●● Soul , so much as whether ever the Soul received si● for if the Soul has indeed received sin , into it se● then it has sinned , and by doing so , has made it se● an object of the wrath of God , and a fire-brand of H●● I say , I will not here dispute when sin was receiv● by the Soul , but it is apparent enough , that it r●ceived it betimes , because in old time , every Ch●● that was brought unto the Lord , was to be redeeme● and that at a p Month old : which to be sure , u● very early ; and implyed that then , even then , th● Soul in God's judgment stood before him as defil● and polluted with sin . But although I said , I w●● not dispute at what time the Soul may be said to r●ceive sin , yet it is evident that it was precedent 〈◊〉 the redemption made mention of just before , and 〈◊〉 before the Person redeemed had attained to the Ag● of a Month. And that God might in the Languag● Moses , give us to see cause of the necessity of this ●emption , he first distinguisheth , and saith , The ●●lling of a Cow , or the firstling of a Sheep , or the ●stling of a Goat , did not need this redemption , for ●●ey were clean or holy . But the first-born of Men , ●●o was taken in lieu of the rest of the Children , and ●●e firstling of unclean Beasts , thou shalt surely redeem , ●th he . But why was the first-born of Men coupled ●th unclean Beast , but because they were both un●an . But how ? I Answer , the Beast was unclean by ●od's ordination , but the other was unclean by sin . ●ow then it will be demanded , How a Soul before it as a Month old , could receive sin to the making of 〈◊〉 self unclean ? I Answer , There are two ways of ●●ceiving , one active , the other Passive : This last the way by which the Soul at first receiveth sin , and 〈◊〉 so receiving 〈◊〉 becometh culpable , because polluted ●d defiled by it . And this passive way of receiving often mentioned q in Scripture . Thus the pans ●●ceived the ashes : thus the molten Sea received three ●●ousand Baths : thus the Ground receiveth the Seed : ●nd this receiving is like that of the Wooll , which ●●ceiveth the Dye , either Black , White or Red ; ●nd as the Fire that receiveth the Water till it be all ●uenched therewith , or as the Water receiveth such ●●inking and poisonous matter into it , as for the ●●ke of it , it poured out and spilt upon the Ground . ●ut whence r should the Soul thus receive sin ? I an●●er , from the Body , while it is in the Mothers Belly , ●he Body comes from polluted Man , and therefore 〈◊〉 polluted ( Who can bring s a clean thing out of an ●●clean ? ) The Soul comes from God's hand , and ●herefore as so , is pure and clean ; but being put into this Body , it is tainted , polluted , and defiled w● the faint , stench and filth of sin : nor can this ste●● and filth be by Man purged out , when once from 〈◊〉 Body got into the Soul ; sooner may the Blackam●● change his Skin , or the Leopard his Spots , than 〈◊〉 Soul , were it willing , might purge it self of this p●●lution . Tho' thou wash thee with Nitre , and take 〈◊〉 much Sope , yet thine iniquity is marked before me , 〈◊〉 the Lord God. 2. But as I said , the Soul has not only received 〈◊〉 but retains it , holds it , and shews no kind of r●●●●stance . It is enough that the Soul is polluted 〈◊〉 defiled , for that is sufficient to provoke God to 〈◊〉 it away ; for which of you would take a Cloth anno●ed with stinking ulcerous Sores to wipe your Mo●●withal , or to thrust it into your bosoms ? and 〈◊〉 Soul is polluted with far worse pollution than a●● such can be ; but this not all , it retains Sin as 〈◊〉 Wooll retains the Dye , or as the infected Water ●●●ceives the stench or poisonous scent . I say , it ●●●tains it willingly , for all the Power of the Soul is 〈◊〉 only captivated by a seizure of sin upon the Soul , 〈◊〉 it willingly , heartily , unanimously , universally 〈◊〉 leth in with the natural filth and pollution that is sin , to the estranging of it self from God , and obtaining of an intimacy and compliance with 〈◊〉 Devil . Now this being the state and condition of 〈◊〉 Soul from the Belly ; yea from before it sees the li●●● of this World. What can be concluded , but 〈◊〉 God is offended with it ? For how can it otherw●●●● be , since there is holiness and justice in God ? He 〈◊〉 those that are born of a Woman , whose Original 〈◊〉 by carnal conception with Man , are said to be Serpents so soon as born . t The wicked , and all 〈◊〉 are so , go astray as soon as they are born , speaking ●●●es . Their Poyson is the Poyson of a Serpent , they are 〈◊〉 the deaf Ad●er that stoppeth his Ear. They go a●ay from the Belly , but that they would not do , if ●●●ght of the Powers of their Soul was unpolluted , ●ut their Poyson is the Poyson of a Serpent . Their Poy●●n what is that ? their pollution , their original pol●●tion , that is as the Poyson of a Serpent . To wit , ●ot only deadly , for so Poyson is ; but also heredita●y . It comes from the old One , from the Sire and ●am ; yea it is also now become connatural to and with them , and is of the same date with the Child as ●orn into the World. The Serpent has not her Poy●on in the Original of it , either from imitation , or from other infective things abroad , though it may by ●uch things be helped forward and encreased , but she brings it with her in her bowels , in her nature , and ●it is to her as suitable to her present condition as is that which is most sweet and wholsome to other of the Creatures . So then every Soul comes into the World as poisoned with sin ; nay , as such which have Poyson connatural to them , for it has not only received sin as the Wooll has received the Dye , but it retaineth it . The infection is got so deep , it has taken the bl●ck so effectually , that the ●ire , the very Fire of Hell can never purge the Soul there from . And that the Soul has received u this infection thus early , and that it retains it so surely , is not only signified by Childrens coming into the World besmeared in their Mothers Blood , and by the First-born's being redeemed at a month old ; but also by the first inclinations and actions of Children when they are so come into the World. Who sees not , that lying pride , disobedience to parents , and ●●poerisie do put forth themselves in Children be●● they know that they do either well or ill in so doi●● or before they are capable to learn either of th● arts by imitation , or seeing understandingly 〈◊〉 same things done first by others ? He that sees 〈◊〉 that they do it naturally , from a principle , from 〈◊〉 inherent principle , is either blinded , and has ●●●tained his darkness by the same sin as they , or 〈◊〉 suffered himself to be swayed by a delusion fro● him who at first infused this spawn of sin into Ma●● nature . Nor doth the averseness of Children to morali●● a little demonstrate what has been said . For as 〈◊〉 would make a Serpent sick , should one give it strong Antidote against his Poyson ; so then a●● Children , and never more than then disturbed 〈◊〉 their minds , when a strict hand and a stiff rein b● moral discipline is maintained over and upon them True , sometimes restraining gra●e corrects them but that is not of themselves . But more oft hypocrisie is the great and first moving Wheel to all thei● seeming compliances with admonitions , which indulgent Parents are apt to overlook ; yea , and sometimes through unadvisedness to commit for the principles of grace . I speak now of that which comes before conversion . But as I said before , I would not now dispute , only I have thought good thus to urge these things to make my assertion manifest , and to shew what is the cause of the damnation of the Soul. 3. Again , As the Soul receives sin , and retains it so it also doth entertain it ; that is , countenance , smile upon , and like its complection and nature well . A Man may detain , that is , hold fast a thing which yet he doth not regard ; but when he en●●rtains , then he ●●●untenances , likes , and delights in the company . 〈◊〉 then is first received by the Soul , as has been 〈◊〉 explained , and by that reception is polluted and ●●●●filed . This makes it hateful in the Eyes of Justice , is now polluted . Then secondly , this sin is not ●●ly received but retained , that is , it sticks so fast , ●●●des so fixedly in the Soul , that it cannot be gotten it , this is the cause of the continuation of abhor●nce : for if God abhors because there is a Being of 〈◊〉 there , it must needs be that he should continue to ●hor , since sin continues to have a Being there . But ●●●●en , in the third place , sin is not only received , 〈◊〉 ●etained , but entertained by the now defiled and pol●●ted Soul : wherefore this must needs be a cause of ●e continuance of anger , and that with aggravati●●● : When I say , entertained , I do not mean , as ●●●en entertain their Enemies , with small and great ●ot ; but as they entertain those whom they like , and ●●ose that are got into their affections . And therefore the wrath of God must certainly be 〈◊〉 out upon the Soul , to the everlasting damnation ●f it . Now that the Soul doth thus entertain sin is mani●est by these several particulars . 1. It hath admitted it with complacence and de●●ght into every Chamber of the S●ul : I mean it has ●een delightfully admitted to an ente●tainment by all ●e powers or faculties of the Soul. The a Soul ●ath chose it rather than God , it also at God's com●and refuseth to let it go , yea , it chuseth that ●octrine , and loveth it best ( since it must have a ●octrine ) that has most of sin , and baseness in it . ●hey b say to the Seers , See not , and to the Prophets , Prophesie not unto us right things , speak unto us smoothings , Prophesie deceits . These are signs that the Soul with liking hath e●●tertained sin : And if there be at any time , as indee● there is , a Warrant issued out from the Mouth 〈◊〉 God to apprehend , to condemn and mortifie sin . Wh●● then , 2. These shifts the Souls of Sinners do presently make for the saving ▪ of sin from those things that b● the World Men are commanded to do unto it . 1. They will if possible hide it , and c not suffe● it to be discovered . He that hideth his sins shall 〈◊〉 prosper . And again , They hide it and refuse to let 〈◊〉 go . This is an evident sign that the Soul has a favou● for sin , and that with liking it entertains it . 2. As it will hide it , so it will excuse it , and plea● that this and that piece of wickedness is no such ev●●●thing , Men need not be so nice and make such 〈◊〉 puther about it , calling those that cry out so hotly against it , Men more nice than wise : Hence the Prophets of old used to be called mad-men , and the World would reply against their doctrine ; Wherei● d have we been so wearisome to God , and what have 〈◊〉 spoken so much against him ? 3. As the Soul will do this , so to save sin , it wi●● cover it with names of vertue , either moral or civil ▪ and of this God greatly complains , yea , breaks ou● into anger for this , saying , W● e to them that call evil good , and good evil ; that put darkness for light an● light for darkness ; and put bitter for sweet , and swee● for bit●er . 4. If convictions and discovery of sin be so stron● and so plain , that the Soul cannot deny but that it 〈◊〉 sin , and that God is offended therewith : then it will give flattering promises to God that it will indeed put it away , but yet it will prefix a time that shall be long first , if it also then at all performs it , saying yet a little sleep , yet a little slumber , yet a little folding of sin in mine arms , till I am older , till I am richer , till I have had more of the sweetness and the delights of sin . Thus , Their f Soul delighteth in their abominations . 5. If God yet pursues , and will see whether this promise of puting sin out of doors shall be fulfilled by the Soul , why then it will be partial in God's Law , it will put away some , and keep some ; put away the grossest and keep the finest ; put away those that can best be spared , and keep the most profitable for g a help at a pinch . 6. Yea , If all sin must be abandoned , or the Soul shall have no rest , why then the Soul and Sin will part ( with such a parting as it is ) even as Phaltiel parted with David's Wife , h with an ill will and a sorrowful mind , or as Orpha left her Mother with a Kiss . 7. And if at any time they can , or shall meet with each other again , and no Body never the wiser : O what courting will be betwixt Sin and the Soul ; and this is called i doing of things in the dark . By all these and many more things that might be instanced , it is manifest that sin has a friendly entertainment by the Soul , and that therefore the Soul is guilty of damnation : For what do all these things argue , but that God , his word , his ways and graces are out of favour with the Soul , and that sin and Satan are its only pleasant companions . But , Secondly , That I may yet shew you what a grea● thing sin is with the Soul that is to be damned . I wi● shew how sin by the help of the Soul is managed from the motion of sin , even till it comes to the very act ; for sin cannot come to an act without the help o● the Soul. The Body doth little here , as I shal● further shew you anon . There is then a motion of sin presented to the Soul ( and whether presented by sin it self , or the Devil , we will not at this time dispute ) motions of sin and motions to sin there are , and always the end o● the motions of sin are to prevail with the Soul t● help that motion into an act . But I say , m There is a motion to sin , moved to the Soul ; or as Jame● calls it a conception : Now behold how the Soul deal● with this motion , in order to the finishing of sin that death might follow . 1. This motion is taken notice of by the Soul : but is not resisted nor striven against , only the Soul lift● up its eyes upon it , and sees that there is present , 〈◊〉 motion to sin ; a motion of sin presented to the Soul that the Soul might Midwife it from the Conceptio● into the World. 2. Well , Notice being taken that a motion to sin i● present , what follows , but that the fancy or im●gi●nation of the Soul taketh it home to it , and doth no● only look upon it and behold it more narrowly , bu● begins to trick and trim up the sin to the pleasing o● it self and of all the Powers of the Soul. That this is true , is evident , because God findeth fault with th● imagination as with that which lendeth to sin , th● first hand , and that giveth to it the first lift toward its being helped forward to act . And n God sa● that the wickedness of Man was great in the Earth ( tha● o ●s , many abominable actions were done : for all flesh had corrupted God's way upon the Earth . ) But how came this to be so ? why , every imagination of the thoughts , or of the motions that were in the Heart to sin , was evil , ●nly evil , and that continually . The imagination of the thoughts was evil , that is , such as tended not to deaden or stifle , but such as tended to animate and forward the motions or thoughts of sin into action ; every imagination of the thoughts , that which is here called a thought , is by Paul to the Romans called a motion : now the imagination should and would , had it been on God's side , so have conceived of this motion of and to sins , as to have presented it in all its features so ugly , so ill favoured and so unreasonable a thing to the Soul , that the Soul should forthwith have let down the Sluce , and pulled up the Draw bridge , put a stop with greatest defiance to the motion now under consideration : but the imagination being defiled , it presently at the very first view or noise of the motion of sin , so acted as to forward the bringing the said motion or thought into act . So then , the thought of sin , or motion thereto , is first of all entertained by the imagination and fancy of the Soul , and thence conveyed to the rest of the Powers of the Soul to be condemned , if the imagination be good ; but to be helped forward to the act , if the imagination be evil . And thus the evil imagination helpeth the motion of , and to , sin towards the act , even by dressing of it up in that guise and habit that may best delude the Understanding Judgment and Conscience : and that is done after this manner ; Suppose a motion of sin to commit fornication , to swear , to steal , to act covetously , or the like , be propounded to the fancy and imagination ; the imagination if evil presently dresseth up this motion in that gar● that best suiteth with the nature of the Sin. As if it be the Lust of Uncleanness , the● is the Motion to sin drest up in all the imaginable pleasureableness of that Sin ; if to Covetousness , the● is the Sin drest up in the Profits and Honours that attend that Sin , and so of Theft and the like ; but if the Motion be to swear , hector or the like , then i● that Motion drest up with valour , and manliness : and so you may count of the rest of sinful Motions , and thus being trimmed up like a Bartholomew Baby , it is presented to all the rest of the Powers of the Soul , where with joint consent it is admired and imbraced to the firing and inflaming all the Powers o● the Soul. And hence it is that Men are said to inflame themselves with their Idols under every g●een Tree : An● to be as fed Horses , neighing after their Neighbour's m Wife : for the Imagination is such a forceable Power , that if it putteth forth it self to dress up and present a thing to the Soul , whether that thing be evil or good , the rest of the Faculties cannot withstand it . Therefore when David : prayed for the Children of Israel , he said , I have seen with joy , thy People , which are present here , to offer willingly unto thee ; that is , for preparations to build the Temple . O Lord God , saith he , keep this for ever in the Imagination n of the Thoughts of the Heart of thy People for ever , and prepare their hearts unto thee . He knew that as the Imagination was prepared , so would the Soul be moved , whether by evil or good ; therefore as to this he prays that their imagination might be ingaged always with apprehensions of the beauteousness of the Temple , that they might always , as now , offer willingly for its building . But as I said , when the Imagination hath thus set forth Sin to the rest of the Faculties of the Soul , they are presently intangled and fall into a flame of love thereto : this being done , it follows that a Purpose to pursue this Motion , till it be brought unto act , is the next thing that is resolved on . Thus Esau after he had conceived of that profit that would accrue to him by murthering of his Brother , fell the next way into a Resolve to spill Jacob's Blood. And Rebecca sent for Jacob , and said unto him . o Behold thy Brother Esau as touching thee , doth comfort himself , purposing to kill thee . Nor is this purpose to do an evil without its fruit , for he comforted himself in his evil purpose ; Esau as touching thee doth comfort himself ; purposing to kill thee . The Purpose therefore being concluded , in the next place the Invention is diligently set to work to find out what means , methods , and ways will be thought best to bring this purpose into practice , and this motion to sin into action . Esau invented the p Death of his Brother , when his Father was to be carried to his Grave ; David purposed to make Vriah Father his Bastard-Child , by making of him drunk . Amnon purposed to ravish Tamar , and the means that he invented to do it , were by feigning himself sick . Absalom purposed to kill Amnon , and invented to do it q at a Feast . Judas purposed to sell Christ , and invented to betray him in the absence of the People . The Jews purposed to kill Paul , and invented to intreat the Judge of a Blandation to send for him , r that they might murther him as he went. Thus you see how sin is in the Motion of it handed through the Soul ; First , it comes into the Fancy or Imagination by which it is so presented to the Soul , as to inflame it with desire to bring it into act , so from this desire the Soul proceedeth to a purpose of enjoying , and from a purpose of enjoying to inventing how , or by what means it had best to attempt the accomplishing of it . But further , When the Soul has thus far by its wickedness pursued the Motion of Sin to bring it into action : then to the last thing , to wit , to endeavour to take the opportunity , which by the Invention● is judged most convenient , so to endeavours it goes till it has finished Sin , and finished , in finishing of that , it s own fearful damnation . Then Lust when it s hath conceived , bringeth forth sin , and sin when it is finished bringeth forth death . And who knows , but God and the Soul , how many letts , hindrances , convictions , fears , frights , misgivings , and thoughts of the Judgment of God all this while are passing and repassing , turning and returning over the Face of the Soul ? How many times the Soul is made to start , look back and tremble , while it is pursuing the pleasure , profit , applause or preferment that Sin when finished , promiseth to yield unto the Soul ? for God is such a lover of the Soul , that he seldom lets it go on in Sin , but he cries to it by his word and providences ; Oh! do not this abominable thing that I hate ; especially at first , until it shall have hardened it self , and so provoked him to give it up in Sin-revenging Judgment to its own ways and doings , which is the terriblest Judgment under Heaven : And this brings me to the third Thing , the which I now will speak to . 3. As the Soul receives , detains , entertains , and willily worketh , to bring Sin from the motion into act , so it abhorreth to be controuled and taken off of this work ; My Soul loathed them , says God , t and the●● Soul also abhorred me : My Soul loathed them because they were so bad , and their Souls abhorred me , because I am so good . Sin then is the Cause of the Loss of the Soul ; because it hath set the Soul , or rather , because the Soul of love to sin , hath set it self against God. Wo unto their Souls , for they u have rewarded evil unto themselves . That you may the better perceive that the Soul through sin has set it self against God : I will propose , and speak briefly to these two things : I. The Law. II. The Gospel . 1. For the Law , God has given it for a Rule of Life , either as written in their Natures , or as inserted in the Holy Scriptures : I say , for a Rule of Life to all the Children of Men , but what have Men done , or how have they carried it to this Law of their Creator , let us see , and that from the Mouth of God himself . I. w They have not hearkened unto my Law. II. They have forsaken my Law. III. They have forsaken me , and not kept my Law. IV. They have not walked in my Law , nor in my Statutes . V. x Her Priests have violated my Law. VI. And saith God , I have written to him the great Th●ngs of my Law , but they were counted as a strange Thing . Now whence should all this disobedience arise ● not from the unreasonableness of the Commandment , but from the Opposition that is lodged in the Soul against God and the Enmity that it entertains against goodness . Hence the Apostle speaks of the Enmity , and says , That Men are enemies in their Minds , their y Souls , as is manifest , by wicked works . This , if Men went no further , must needs be highly provoking to a just and holy God : yea , so highly offensive is it , that to shew the heat of his z anger , he saith , Indignation and wrath , tribulation and anguish , upon every Soul of Man that doth evil ( and this is evil with a witness ) of the Jew first , and also of the Gentile , that doth evil , that breaketh the Law , for that evil he is crying out against now . But , 2. To speak of the Gospel , and of the Carriage of sinful Souls towards God under that dispensation . The Gospel is a Revelation of a sovereign Remedy , provided by God through Christ , for the Health and Sal●ation of those that have made themselves objects of wrath by the Breach of the Law of Works . This is manifest by all the Scripture : But how doth the Soul carry it towards God , when he offereth to deal with it under and by this dispensation of grace ? Why , just as it carried it under the Law of Works , they oppose , they contradict , they blaspheme , and forbid that this Gospel be mentioned . What higher a affront or contempt can be offered to God and what greater disdain can be shewn against the Gospel ? Yet all this the poor Soul to its own wrong offereth against the way of its own salvation as it is said in the Word of Truth , b He that sinneth against me , wrongs his own Soul , all that hate me , love death . But further , The Soul despiseth not the Gospel in that revelation of it only , but the great and chief bringer thereof with the manner also of his bringing of it . The Bringer , the great Bringer of the Gospel is the good Lord Jesus Christ himself , he came and preached Peace to them that the Law proclaimed c War against ; he came and preached Peace to them that were far off , and to them that were nigh . And it is worth your observation , to take notice how he came , and that was and still is ( as he is set forth in the Word of the Gospel ) to wit , First as making peace himself to God for us , in and by the Blood of his Cross , and then as bearing ( as set out by the Gospel ) the very Characters of his sufferings before our faces in every tender of the Gospel of his grace unto us . And to touch a little upon the Dress in which by the Gospel Christ presenteth himself unto us , while he offereth unto sinful Souls his peace , by the Tenders thereof . 1. d He is set forth as born for us , to save out Souls . 2. He is set forth before us , as bearing of our Sins for us , and suffering God's Wrath for us . 3. He is set forth before us , as fulfilling the Law for us , and as bringing of everlasting righteousness to us for our covering . Again ▪ As to the manner of his working out the Salvation of Sinners for them , that they might have Peace and Joy , and Heaven and Glory for ever ; 1. He is set forth as sweating of Blood while he e was in his Agony , wrestling with the Thoughts of Death , which he was to suffer for our Sins , that he might save the Soul. 2. He is set forth as crying , weeping and mourning under the Lashes of Justice , f that he put himself under , and was willing to bear for our Sins . 3. He is set forth as betrayed , apprehended , condemned , spit on , scourged , buffeted , mocked , crowned with Thorns , crucified , pierced with Nails and a Spear : To save the Soul from being betrayed by the Devil and Sin ; to save it from being apprehended by Justice , and condemned by the Law ; to save it from being spit on in a way of contempt by holiness . To save it from being scourged with guilt of Sins as with Scorpions . To save it from being continually buffeted by its own Conscience . To save it from being mocked at by God. To save it from being crowned with ignominy and shame for ever . To save it from dying the second Death . To save it from wounds and grief for ever . Dost thou understand me , sinful Soul ? He wrestled with Justice , that thou mightest have rest ; he wept and mourned that thou mightest laugh and rejoyce ; he was be●rayed that thou mightest go free ; was apprehended that thou mightest escape ; he was condemned that thou mightest be justified ; and was killed , that thou mightest live ; he wore a Crown of Thorns , that thou mightest wear a Crown of Glory ; and was nailed to the Cross with his Arms wide open , to shew with what freeness all his Merits shall be bestowed on the coming Soul , and how heartily he will receive it into his bosom . Further ▪ All this he did of meer good will , and offereth the Benefit thereof unto thee freely ; yea he cometh unto thee in the Word of the Gospel , with the Blood running down from his Head upon his Face , with his Tears abiding upon his Cheeks , with his holes as fresh in his hands and his feet , and as with the Blood still bubling out of his side , to pray thee g to accept of the Benefit , and to be reconciled to God thereby . But that saith the sinful Soul to this ? I do not ask what he saith with his Lips , for he will assuredly flatter God with his Mouth ; But what doth his actions and carriages declare as to his acceptance of this incomparable benefit ? For a wicked man h speaketh with his feet , and teacheth with his fingers . With his feet , that is , by the way he goeth ; and with his fingers , that is , by his acts and do●ngs . So then what saith he by his goings , by his acts , and doings unto this incomparable benefit , thus ●rought unto him from the Father , by his only Son Jesus Christ ? What saith he ? Why , he saith , That he doth not at all regard this Chr●st , nor value the Grace thus tendered unto him in the Gospel . First he saith , That he regardeth not this Christ , that he seeth nothing in him why he should admit him to be enterta●ned in his affections . Therefore the Prophet speaking in the Person of Sinners says , i He ( Christ ) ha●h no form nor comeliness , and when we shall see him , there is no beauty that we should desire him : And then adds to shew what he meaneth by his thus speaking , saying , He is d●s●ised and rejected of Men. All this is spoken with reference to his Person , and it was eminently fulfi●●ed upon h●m in the days of hi● flesh , when he was hated , maligned and persecuted to death by Sinners . And is sti● fulfilled in the Souls of Sinners , in that they cannot abide to think of him with thoughts that have a Tendency in them to separate them and their Lusts asunder , and to the making of them to imbrace him for their darling , and the taking up of their Cross , to follow him . All this Sinners speak out with loud voices , in that they stop their ears and shut their eyes , as to him , but open them wide , and hearken diligently to any thing that pleaseth the Flesh , and that is a Nursery to Sin. But , 2. As they despise and reject , and do not regard his Person , so they do not value the Grace that he tendereth unto them by the Gospel ; this is plain by that indifferency of spirit that always attends them , when at any time they hear thereof , or when it is presented unto them . I may safely say , That the most of Men who are concerned in a Trade , will be more vigilant in dealing with a Twelve-penny Customer , than they will be with Christ , when he comes to make unto them by the Gospel , a tender of the incomparable Grace of God. Hence they are called fools , k Because a price is put into their hands to get wisdom , and they have no heart unto it . And hence again it is , that that bitter complaint is made , l But my People would not hearken to my voice , and Israel would none of me . Now these things being found , as practised by the Souls of Sinners , must needs after a wonderful manner provoke ; wherefore no marvel that the Heavens are bid to be astonished at this , and that damnation shall seize upon the Soul for this . And indeed , The Soul that doth thus by practice m ( though with his mouth ( as who doth not ? ) he shall shew much love ) he doth interpretatively say these things : 1. That he loveth Sin better than Grace , and darkness better than light , even as our Lord Jesus Christ hath shewed . And this is the Condemnation that light is come into the World , and Men love darkness more than light ( as is manifest ) because their deeds are evil . 2. They do also by their thus rejecting of Christ and Grace , say , That for what the Law can do to them , they value it not ; they regard not its thundering threatnings , nor will they shrink when they come to endure the Execution thereof ; wherefore God to deter them from such bold and desperate ways , that do interpretatively fully declare that they make such desperate conclusions , insinuates , that the Burden of the Curse thereof is intolerable , saying ▪ Can p thy Heart endure , or can thy Hands be strong in the day that I shall deal with thee , I the Lord have spoken it , I will do it . 3. Yea by their thus doing , they do as good as say , That they will run the hazzard of a sentence of death at the day of judgment , and that they will in the mean time joyn Issue and stand a Tryal at that day with the great and terrible God : What else means their not hearkning to him , their despising of his Son , and the rejecting of his grace : yea , I say again , what else means their slighting of the Curse of the Law , and their chusing to abide in their sins till the day of death and judgment . And thus I have shewed you the Causes of the Loss of the Soul : And assuredly these things are no fables . Object . But some may Object , and say , But you denounce all against the Soul , as if the Body was in no fault at all ; or as if there were no punishment assigned for the Body . o I Answer , The Soul must be the part punished , because the Soul is that which sins . Every ( q ) Si● that a Man doth is without the Body ; Fornication or Adultery excepted . Is without the Body , that is , as to the wilily inventing , contriving and finding out ways to bring the motions of sin into action . For alas ! What can the Body do as to these ? it is in a manner wholly passive , yea , altogether as to the lusting and purposing to do the wickedness , excepting the sin before excepted ; Ay , and not excepting that , as to the rise of that Sin ; for even that with all the rest ariseth and proceedeth out of the Heart , the Sul. For r from within , out of the Heart of Man proceed fornication , adultery , murder , thefts , covetousness , wickedness , deceit , lasciviousness , an evil●eye , blasphemy , pride , foolishness : all these evil things come from within and d●fil● the Man : that is , the outward Man. But a difference must always be put betwixt defiling and being defiled , that which do● sileth being the worst : not but that the Body shall have its share of judgment , for s Body and Soul must be destroyed in Hell ; the Body as the Instrument . the Soul as the Actor ; but oh ! the Soul ▪ the Soul , the Soul is the Sinner , and therefore the Soul , as the Principal , must be punished . And that God's indignation burneth most again● the Soul , appears , in that death-hath seized upo● every Soul already , for the Scripture saith . That every t natural or unconverted Man is dead . Dead How ? Is his Body dead ? No verily , his Bod● liveth , but his Soul is dead . Dead ! but with wha● death ? Dead to God , and to all things Gospell good , by reason of that benum●ing stupefying and senselesness that by God's just Judgment for and by sin , hath * swallowed up the Soul. Yea ▪ if you observe , you shall see , that the Soul goeth first , or before in punishment , not only by what has been said already , in that the Soul is first made a partaker of death , but in that God first deals with the Soul by convictions , yea , and terrors , perhaps while the Body is well ; or in that he giveth up the Soul to judicial hardness , and further blindness , while he leaveth the Body to do his Office in the World : yea , and also when the day of death , and dissolution is come , the Body is spared while the Soul is tormented in unutterable torment in Hell. And so I say , it shall be spared , and the Clods of the Valley shall be sweet unto it while the Soul mourneth in Hell for Sin : 't is true , at the Day of Judgment because that is the last and final Judgment of God on Men , then the Body and Soul shall be re-united or joyned together again , and shall then together partake of that recompence for their wickedness which is meet . When I say , The Body is spared , and the Soul tormented , I mean not that the Body is not then at death made to partake of the wages of Sin : For u the wages of Sin is death : But I mean the Body partakes then but of temporal death , which as to sense and feeling , is sometimes over presently , and then resteth in the Grave , while the Soul is tormenting in Hell : yea , and why is Death suffered to slay the Body ? I dare say , not chiefly for that the indignation of God most burneth against the Body ; but the Body being the House for the Soul in this World , God even pulls down this Body , that the Soul may be stript naked ; and being stript , may be carried to Prison , to the Place where damned Souls are , there to suffer in the beginning of suffering , that punishment that will be endless . 2. Therefore the Soul must be the part most sorely punished , because Justice must be distributed with equity . God is a God of knowledge and judgment ▪ w by him actions are weighed : actions in order to Judgment . Now by weighing of actions , since he finds the Soul to have the deepest Hand in Sin , and he says that he hath so , of equity the Soul is to bear the burden of punishment ; Shall x not the Judge of all the Earth do right , in his famous distributing o● Judgment ? He y will not lay upon Man more tha● right , that he should enter into judgment with God. The Soul since deepest in Sin , shall also be deepest in punishment . Shall z one Man sin , said Moses , an● wilt thou be wroth with all the Congregation ? He pleads here for equity in God's distributing of Judgment : yea , and so exact is God in the distribution thereof , that he will not punish Heathens so as he will punish Jews ; wherefore he saith , of the Jew first a or chiefly , and also to the Gentile : yea , in Hell , he has prepared several degrees of punishment for the several sorts or degrees of offenders , And b some shall receive greater damnation . And will it not be unmeet for us to think , since God is so exact in all his doings , that he will without his weights and measures give to Soul and Body , as I may say , carelesly , not severally , their punishments according to the desert and merit of each ? 3. The punishment of the Soul in Hell must needs , to be sure , as to degree , differ from the punishment of the Body there : When I say differ , I mean must needs be greater , whether the Body be punished with the same Fire , with the Soul , or Fire of another nature . If it be punished with the same Fire , yet not in the same way , for the Fire of Guilt with the Apprehensions of indignation and wrath , are most properly felt , and apprehended by the Soul , and by the Body , by vertue of its union with the Soul , and so felt by the Body , if not only , yet I think mostly by way of sympathy with the Soul ( and the Cause we say , is worse than the Disease ) and if the wrath of God , and the Apprehensions of it , as discharging it self for sin , and the breach of the Law , be that with which the Soul is punished , as sure it is ; then the Body is punished by the Effects , or by those Influences that the Soul in its torments has upon the Body , by vertue of that great oneness and union that is between them . But if there be a punishment prepared for the Body distinct in kind from that which is prepared for the Soul , yet it must be a punishment inferior to that which is prepared for the Soul ( not that the Soul and Body shall be severed , but being made of things distinct , their punishments will be by that which is most suitable to each ) I say , it must be inferior , because nothing can be so hot , so tormenting , so intolerably unsupportable , as the quickest Apprehensions of , and the immediate sinking under that Guilt and Indignation that is proportionable to the Offence , Should all the Wood and Brimstone , and cumbustible matter on Earth be gathered together for the tormenting of one Body , yet that cannot yield that torment to that , which the sence of guilt and burning hot application of the mighty indignation of God , will do to the Soul : Yea , suppose the Fire wherewith the Body is tormented in Hell , should be seven times hotter than any of our Fire ; yea , suppose it again , to be seven times hotter than that which is seven times hotter than ours , yet it must , suppose it be but created fire ▪ be infinitely short ( as to tormenting operations ) of the unspeakable wrath of God , when in the heat thereof he applyeth it to , and doth punish the Soul for sin in Hell therewith . So then whether the Body be tormented with the same Fire wherewith the Soul is tormented , or whether the Fire be of another kind , yet it is not possible that it should bear the same punishment as to degree , because , or for the causes that I have shewed . Nor inded is it meet it should , because the Body has not sinned so , so grievously as the Soul has done , and God proportioneth the punishment suitable to the Offence . 4. With the Soul by its self , are the most quick and suitable apprehensions of God and his wrath : wherefore that must needs be made partaker of the sorest punishment in Hell ; 't is the Soul that now is most subtle at discerning , and it is the Soul that will be so ; then Conscience , Memory , Understanding and Mind , these will be the ●eat of torment , since the Understanding will let Wrath immediately upon these , from what it apprehends of that wrath ; Conscience will let in the Wrath of God immediately upon these , from what it fearfully feels of that wrath : the Memory will then as a Vessel receive and retain up to the brim of this Wrath even as it receiveth by the Understanding and Conscience , the Cause of this Wrath , and considers of the durableness of it : So then the Soul is the seat and receiver of Wrath , even as it was the receiver and seat of Sin ; here then is sin and wrath upon the Soul , the Soul in the Body , and so Soul and Body tormented in Hell-fire . 5. The Soul will be most tormented , because strongest : the biggest Burden must lye upon the strongest Part , especi●lly since also it is made capable of it by its sin . The Soul must bear its own punishment , and a great part of the Bodies too , forasmuch , as so far as Apprehension goes , the Soul will be quicker at that Work than the Body . The Body will have its punishment to lye mostly in feeling , but the Soul in feeling and apprehending both . True , the Body by the help of the Soul will see too , but the Soul will see yet abundantly further . And good reason that the Soul should bear part of the punishment of the Body , because it was through its allurements that the Body yielded to help the Soul to Sin ; the Devil presented Sin , the Soul took it by the Body , and now Devil and Soul and Body , and all must be lost , cast away , that is damned in Hell for Sin , but the Soul must be the Burden-bearer . Object . But you may say , doth not this give incouragement to Sinners to give way to the Body to be in al● its members loose and vain , and wicked , as Instruments to Sin ? Answer . No , Forasmuch as the Body shall also have his share in punishment : for though I have said , the Soul shall have more punishment than the Body ; yet I have not said , That the Body shall at all be eased by that ; no , the Body will have its due : and for the better making out of my Answer further , consider of these following particulars . 1. The Body will be the Vessel to hold a tormented Soul in , this will be something , therefore Man , damned Man , is called a c Vessel of Wrath ; a Vessel , and that in both Body and Soul. The Soul receiveth Wrath into its self , and the Body holdeth that Soul that has thus received , and is tormented with this Wrath of God. Now the Body being a Vessel to hold this Soul that is thus possessed with the Wrath of God , must needs it self be afflicted and tormented with that torment , because of its union with the Body : therefore the Holy Ghost saith , His d Flesh upon him shall have pain , and his Soul within him shall mourn : Both shall have their torment and misery , for that both joyned hand in hand in sin , the Soul to bring it to the Birth , and the Body to midwife it into the World ; therefore it saith again , with reference to the Body , Let e the Curse come into his Bowels like Water , and like Oyl into his Bones . Let it be to him as a Garment which covereth him , and as a Girdle , &c. The Body then will be tormented as well as the Soul , by being a Vessel to hold that Soul in , that is now possessed and distressed with the unspeakable wrath and indignation of the Almighty God : and this will be a great deal if you consider , 2. That the Body as a Body , will by reason of its union with the Soul , be as sensible , and so as capable in its kind , to receive correction and torment , as ever , nay I think more ; for if the quickness of the Soul , giveth quickness of sense to the Body , as ( in some case , at least ) I am apt to think it doth , then forasmuch as the Soul will now be most quick , most sharp in Apprehension , so the Body by reason of union , and sympathy with the Soul , will be most quick , and most sharp as to Sense . Indeed if the Body should not receive and retain sense , yea , all its Senses , by reason of its being a Vessel to hold the Soul , the torment of the Soul could not , as torment , be ministred to the Body , no more than the Fire tormented 〈◊〉 King of Babylon's - furnace , f or than the King Moab's Lime-kiln was afflicted , because g the King Elom's Bones were burnt to Lime therein . B●t 〈◊〉 the Body has received again its senses , now there●●●●e it must , yea , it cannot chuse but must feel that ●rath of God that is let out , yea poured out like ●ods of Water into the Soul. Remember also , that besides what the Body re●●●veth from the Soul by reason of its union and sym●●thy therewith , there is a punishment and instru●ents of punishment , though I will not pretend to 〈◊〉 you exactly what it is , prepared for the Body ●r its joyning with the Soul in Sin , therewith to be ●inished ; a Punishment , I say , that shall fall imme●ately upon the Body , and that such an one , as will ●ost fitly suit with the Nature of the Body , as wrath ●nd guilt do most fitly suit the Nature of the Soul. 3. Add to these , the durable condition that the ●ody in this state is now in with the Soul. Time ●as when the Soul dyed , and the Body lived , and ●hat the Soul was tormented while the Body slept ●nd rested in the Dust , but now these things are past ; ●or at the Day of Judgment , as I said , these two shall 〈◊〉 ●e-united , and that which once did separate them , 〈◊〉 dstroyed then of necessity they must abide together , ●nd as together abide the Punishment prepared for ●hem : and this will greaten the Torment of the Body . Death was once the Wages of Sin , and a grievous Curse , but might the Damned meet with it in Hell , they would count it a Mercy , because it would separate Soul and Body , and not only so , but take away all sense from the Body , and make it incapable of suffering torment : yea , I will add , and by that means give the Soul some ease : for without doubt ▪ as the Torments of the Soul extend themselves to the 〈◊〉 so the Torments of the Body extend themselves the Soul ; nor can it be otherwise , because of 〈◊〉 and sympathy . But death , natural death , shall destroyed , and there shall be no more ( natural dea●● no not in Hell. And now it shall happen to Men , h it hath done in less and inferior Judgments , i 〈◊〉 shall seek death and desire to dye , and death shall not found by them : Thus therefore they must abide tog●●ther , death that used to separate them asunder , now slain , 1. Because it was an enmy in keepi●● Christ's Body in the Grave . And 2. because Friend to carnal Men in that , though it was a Punis●●ment in it self , yet while it lasted and had domini●● over the Body of the Wicked , it hindred them 〈◊〉 that great and just judgment which for Sin was 〈◊〉 unto them ; and this is the third Discovery of th● manner and way of punishing of the Body . But , 4. There will then be such things to be seen an● heard , which the Eye and the Ear ( to say no mor● than has been said of the sense of feeling ) will 〈◊〉 and hear , that will greatly aggravate the Punish●ment of the Body in Hell : For though the Eye 〈◊〉 the Window , and the Ear a Door for the Soul to look out at , and also to receive in by ; yet whatever go●eth in at the Ear or the Eye , leaves influence upo● the Body , whether it be that which the Soul delighteth in , or that which the Soul abhorreth ; for as the Eye affecteth the Heart , or Soul , so the Eye and k Ear by hearing and beholding , both oft-times afflict the Body , W●en I heard , my b●●y trembled , rottenness l entred into my bones . Now I say , as the Body after its resurrection m to damnation , to everlasting shame and contempt , will receive all its senses again , so it will have matter to exercise them upon , not only to the letting into the Soul , those aggravations which they by hearing , feeling and seeing are capable to let in thither , but I say , they will have matter and things to exercise themselves upon for the helping forward of the Torment of the Body : under temporal Judgments of old , the Body as well as the Soul had no ease , day nor night , and that not only by reason of what was felt , but by reason of what was heard and seen . In the Morning thou shalt say , would God it were even , and at even thou shalt say , would God it were Morning . 1. For the fear of thine heart , wherewith thou shalt fear . 2. And n for the sight of thine eyes , which thou shalt see ; Nay he tells them a little before , That they should be mad for the sight of their eyes which they should see . See! Why , what shall they see ? Why , themselves in Hell with others like them , and this will be a Torment to their Body , there is bodily torment as I said , ministred to the Body by the Senses of the Body . What think you ? If a Man saw himself in Prison , in Irons , upon the Ladder , with the Rope about his Neck , would not this be distress to the Body , as well as to the Mind ? To the Body doubtless ! witness the heavy Looks , the shaking Legs , trembling Knees , pale Face , and beating and aking Heart ; how much more then , when Men shall see themselves in the o most dreadful Place , it is a fearful Place doubtless to all to behold themselves in , that shall come thither . Again , They shall see others there , and shall b● them see themselves . There is an art , by which 〈◊〉 Man may make his Neighbour look so ghastly , tha● he shall fright himself by looking on him , especiall● when he thinks of himself , that he is of the sam● shew also . 'T is said concerning Men at the downf●● of Babylon , That they shall be amazed one at ano●ther , p for their faces shall be as flames . An● what if one should say , that even as it is wit● an House set on fire within , where the Flame ascend out at the Chimnies , out at the Windows , and th● smoak out at every chink and crevis that it can find so it will be with the Damned in Hell. That So● will breath Hell-fire and smoak , and coals will see● to hang upon its burning lips ; yea , the Face , Eye and Ears will seem all to be Chimnies and Vents fo● the Flame and Smoak of the Burning which God b● his breath hath kindled therein , and upon them which will be beheld one in another , to the grea● torment and distress of each other . What shall I say ? here will be seen Devils , an● here will be heard howlings , and mournings , her● will the Soul see it self at an infinite distance fro● God , yea , the Body will see it too . In a Word who knows the Power of God's Wrath , the Weigh● of Sin , the Torments of Hell , and the Length 〈◊〉 Eternity ? If none , then none can tell , when the● have said what they can , the intollerableness of th● Torments that will swallow up the Soul , the lost Sou● when it is cast away by God , and from him , int● outer darkness for Sin : But thus much for the Caus● of the Loss of the Soul. I now come to the second Doctrine that I gathere● from the Words , namely , That how unconcerned a● ●areless soever some now be about the Loss or Salvation ●f their Souls , the Day is coming ( but it will then be 〈◊〉 late ) when Men will be willing , had they never so much , to give it all in exchange for their Souls . There are four things in the Words , that do prove this Doctrine : 1. There is an intimation of Life and Sense in the Man that has lost , and that after he has lost his Soul 〈◊〉 Hell ; Or what shall a Man give in exchange for his Soul ? These words are by no means applicable to the 〈◊〉 that has no life or sense : for he that is dead according to our common acceptation of death , that is ●eprived of life and sense , would not give two pence 〈◊〉 change his state : Therefore the words do intimate that the Man is yet alive and sensible . Now were a Man alive and sensible , though he was in none other place than the Grave , there to be confined , while others are at liberty , what would he give in exchange ●or his place , and to be rid of that for a better ? but ●ow much more to be delivered from Hell , the present place and state of his Soul. 2. There is in the Text , an intimation of a sense of Torment ; Or what shall a Man give in exchange for 〈◊〉 Soul ? I am tormented in this flame . Torment then , 〈◊〉 Soul is sensible of , and that there is a place of ease 〈◊〉 peace : And from the sense and feeling of torment , he would give , yea , what would he not give ●n exchange for his Soul ? 3. There is in the Text an intimation of the intolerableness of the Torment , because that it supposeth that the Man whose Soul is swallowed up therewith , would give all , were his all never so great ●n exchange for his Soul. 4. There is yet in the Text an intimation that the Soul is sensible of the lastingness of the punishment ; or else the question rather argues a Man unwary than considerate in his offering , as is suppose● by Christ , so largely , his all in exchange for 〈◊〉 Soul. But we will in this manner proceed no further , h● take it for granted , that the Doctrine is good wherefore I shall next enquire after what is contai●●ed in this truth . And first , That God has undertake● and will accomplish , the breaking of the Spirits of 〈◊〉 the World , either by his grace and mercy to Salvati●● or by his justice and severity to damnation . The damned Soul under consideration is certain● supposed , as by the Doctrine , so by the Text , 〈◊〉 be utterly careless , and without regard of Salvatio● so long as the acceptable time did last , and as the whi● Flag , that signifies terms of peace , did hang out , a● therefore it is said to be lost : But behold now it careful , but now it is solicitous , but now , What sh● a Man give in exchange for his Soul ? He of who● you read in the Gospel , that could tend to do nothin● in the days of the Gospel , but to find out how to be● cloathed in Purple and fine Linnen , and to fare sump●tuously every day , was by God brought so do●● and laid so low at last , that he could crouch q and cringe and beg for one small drop of Water ● cool his Tongue ; a thing that but a little before 〈◊〉 would have thought scorn to have done , when 〈◊〉 also thought scorn to stoop to the Grace and Merc● of the Gospel . But God was resolved to break 〈◊〉 Spirit , and the Pride of his Heart , and to humbl● his lofty Looks , if not by his Mercy , yet by his Ju●●stice ; if not by his Grace , yet by Hell-fire . This he also threatens to bring upon the Fool r i● the Proverbs , They shall call , they shall seek , the ●all cry . Who shall do so ? the answer is , They that ●ometimes scorned either to seek , or call , or cry : ●hey that stopped their ears , that pulled away their ●houlders , and that refused to seek , or call , or cry to God for Mercy . Sinner , careless Sinner , didst thou take notice of ●his first Inference that I have drawn from my se●ond Doctrine ? If thou didst , yet read it again , 't is ●his , God has undertaken and will accomplish the breaking ●f the Spirits of all the World , either by his grace and ●ercy unto Salvation , or by his justice and severity to Damnation . The reason for this is this , God is resolved to have ●he M●stery , he is resolved to have the Victory . s Who will set the Bryars and Thorns against me in Battle , I will go through them and burn them together . I will march against them God is merciful and is come forth into the World by his Son , tendering of Grace unto Sinners by the Gospel , and would willingly make a Conquest over them for their good by h●s Mercy , now he being come out , Sinners like Bryars and Thorns do set themselves against him , and will have none of his mercy : well , but what says God ? saith he , Then I will march on , I will go through ●hem , and burn them together . I am resolved to have the Mastery one way or another : if they will not bend to me , and accept of my Mercy in the Gosgel , I will bend them and break them by my Justice in Hell-fire ; they say , they will not bend , I say they shall ; now they shall know whose word shall stand , t mine or theirs : Wherefore the Apostle , when he saw that some of the Corinthians begun to be unruly , and to do those things that did begin to hazard them , saith , Do ye provoke the Lord to jealousie , are ye stronger u than he ? as who should say , my brethren , a● you aware what you do ? do you not understand tha● God is resolved to have the Mastery one way or ano●ther . And are you stronger than he ? if not , trembl● before him , or he will certainly have you under hi● feet . I will tread them in mine anger , and trample the● w in my fury : Thus he speaks of them that se● themselves against him , therefore beware . No● the reason of this resolution of God , it flows from a Determination in him to make all his sayings good ▪ and to verifie them on the Consciences of Sinners . And since the incredulous World will not belie ? now , and fly from wrath , they shall shortly believe and cry under it : since they will not now credit the Word before they see , unto salvation , they shall be made to credit it by sense and feeling unto damnation . The second Inference that I draw from my second Doctrine is this , That it is , and will be the lot of some to bow , and break before God too late , or when it is too late . God is resolved , as I said , to have the Mastery , and that not only in a way of Dominion and Lordship in general , for that he has now ; but he is resolved to master , that is , to break the Spirit of the World , to make all Men cringe and crouch unto him , even those that now say , There is no God ; or if there be , yet , what 's the Almighty that we should x serve him ? This is little thought of by those that now harden their hearts in wickedness , and that turn their Spirit against God , but this they shall think of , this they y must think of , this God will make them think of 〈◊〉 that day ; at which day they also now do mock and ●eride , that the Scripture might be fulfilled upon ●hem . And I say , they shall think then of those ●hings , and break at heart , and melt under the Hand , ●nd Power and Majesty of the Almighty ; For , As I ●ive , saith God , every knee shall bow to me , every tongue z shall confess to God : And again , The Nations shall see and be confounded at all their might , they shall ●ay their hand upon their mouth , their ears shall be deaf ; they shall lick the Dust like a Serpent , they shall move out of their holes like Worms , or a creeping things of the Earth , they shall be afraid of the Lord our God , and shall fear because of thee . For then they , will they , nill they , shall have to do with God , though not with him as merciful , or as one that may be intreated : yet with him as just , and as devouring fire : yea , they shall see that Face , b and hear that Voice , from whom , and from which the Heavens and the Earth will fly away and find no place of stay . And by this appearance , and by such words of his mouth as he then will speak to them , they shall begin to tremble , and call for the Rocks to fall upon them and cover them : For if these things will happen at the Execution of inferior Judgments , What will be done ! what effects will the last , most dreadful and eternal Judgment have upon Men's Souls ? Hence you find , that at the very first appearance of Jesus Christ , the whole World begins to mourn and lament , Every eye shall see him , and they also that c pierced him , and all Kindreds of the Earth shall wail because of him : And therefore you also find them to stand at the Door and knock , saying , d Lord , Lord , open unto us . Moreover you find them also desiring , yea , also so humble i● their desires , as to be content with the least degree of Mercy , one drop , one drop upon the tip of ones Finger : What stooping , what condescention , what humility is here ? All and every one of those passages declare that the Hand of God is upon them , and that the Almighty has got the Mastery of them , has conquered them , broke the Pride of their Power , and laid them low , and made them cringe and crouch unto him , bending the Knee , and craving of kindness . Thus then will God bow , and bend , and break them ; yea , make them bow , and bend , and break before him . And hence also it is that they will weep , and mourn , and gnash their Teeth , and cry , and repent that ever they have been so foolish , so wicked , so traiterous to their Souls , and such enemies of their own eternal happiness , as to stand out in the day of their visitation , in a way of rebellion against the Lord. But here is their hard hap , their dismal lot and portion ; that all these things must be when 't is too late . It is , and will be the lot , and hap of these to e bow , bend and break too late . You read , They come weeping and mourning and with tears , they knock and cry for mercy , but what did tears avail ? why nothing , for the door was shut . He answered and said , I know you not whence you are : f But they repeat and renew their suit , saying , We have eat and drank in thy presence , and thou hast taught in our streets . What now ? Why , he returns upon them his first answer the second time , saying , I tell you , I know you not whence you are : depart from me all ye workers of iniquity : Then he concludes , There shall be weeping and gnashing of Teeth , when you shall see Abraham , and Isaac , and Jacob , and all the Prophets in the Kingdom of God , and your selves thrust out . They come weeping , and go weeping away . They come to him weeping , for they saw that he had conquered them , but they departed weeping , for they saw that he would damn them : yet , as we read in another place , they were very loth to go from him by their reasoning and expostulating with him , Lord when saw we thee an hungred , or thirsty , or a stranger , g or naked , or sick , or in prison , and did not minister unto thee ? But all would not do , here is no place for change of mind , These shall go away into everlasting punishment ; but the Righteous into life eternal . And now what would a Man give in exchange for his Soul ? so that as I said before , all is too late , they mourn too late , they repent too late , they pray too late , and seek to make an exchange for their Soul too late . Or what shall a Man give in exchange for his Soul ? Two or three things there may yet be gathered from these Words ; I mean as to the Desires of them that have lost their Souls , to make for them an exchange : What shall a Man give in exchange ? What shall ? what would ? yea , what would not a Man , if he had it , give in exchange for his Soul ? 1. What would not a Man , I mean a Man in the Condition , that is by the Text supposed , some Men are , and will be in , give in exchange , to have another Man's Vertues instead of their own Vices ? Let me dye the death of the Righteous . Let my Soul be in the state of the Soul of the Righteous , that is , with reference to his vertues , when I dye , and let my last end h be like his . 'T is a sport now to some to taunt and squib , and deride at other Men's Vertues , but ▪ the Day is coming when their minds will be changed , and when they shall be made to count those that have done those righteous actions and duties which they have scoffed at , the only blessed Men. Yea , they shall wish their Soul in the blessed Possession of those Graces and Vertues that those whom they hated were accompanied with ; and would if they had it , give a whole World for this change , but it will not now do , it is now too late , what then shall a Man give in exchange for his Soul ? and this is more than intimated in that 25 th of Matthew , named before : for yo● find by that Text , how loth they were , or will be , to be counted for unrighteous People . Lord , say they , when did we see thee an hungred , or a thirst , naked , or sick , and did not minister unto thee . Now they are not willing to be of the Number of the Wicked , though heretofore the ways of the Righteous were an abomination to them : But alas ! they are before a just God , a just Judge , a Judge that will give every one according to their ways ; therefore , Woe to the Soul of the Wicked now : i It shall go ill with him , for the reward of his hands shall be given him : thus therefore he is lockt up as to this , he cannot now change his vices for vertues , nor put himself or his Soul in the stead of the Soul of the saved ; so that it still , and will for ever abide a question unresolved , Or what shall a Man give in exchange for his Soul ? I do not doubt but that a Man's state may be such in this World , that if he had it , he would give thousands of Gold , to be as innocent and guiltless in the Judgment of the Law of the Land , as is the state of such , or such , heartily wishing that himself was not that he that he is : how much more then will Men wish thus when they stand ready to receive the ●ast , their eternal judgment , But what shall a Man give in exchange for his Soul ? 2. As they would for the Salvation of their Souls be glad to change away their Vices for the Vertues , their Sins for the good Deeds of others : so what would they not give to change places now , or to remove from where now they are , into Paradise , into Abraham's Bosom . But neither shall this be admitted , the R●ghteous must have their inheritance to themselves ; Neither , said Abraham , can they pass to us , that would come from k thence : neither can they dwell in Heaven that would come from Hell. They then that have lost , or shall lose their Souls , are bound to their place , as well as to their sins . When Judas went to Hell , he went to his home , l to his own place ; and when the Righteous go hence , they also go home to their House , to their m own place ; for the Kingdom of Heaven is prepared for them . Between Heaven and Hell , there is a n great gulf fixed ; that is , a strong passage , there is a great gulf fixed . What this gulf is , and how impossible , they that shall lose their Souls will know to their woe ; because it is fixed there where it is , on purpose to keep them in their tormenting place , so that they that would pass from Hell to Heaven cannot . But I say , Would they not change places ? would they not have a more comfortable House and Home for their Souls ? Yes verily , the Text supposes it , and the sixteenth of Luke affirms it : Yea , and could they purchase for their Soul a Habitation among the Righteous , would they not ? Yes , they would give all the World for such a Change. What shall , what shall not a Man , if he had it , if it would answer his design , give in exchange for his Soul ? 3. As the Damned would change their own Vices for Vertues , and the Place where they are for that into which they shall not come ; so , What would they give for a change of condition ? Yea , if an absolute change may not be obtained , yet what would they give for the least degree of mitigation of that torment which now they know will without any intermission be , and that for ever and ever . Tribulation , o and anguish , indignation and wrath , the gnawing Worm , and everlasting destruction from the Presence of the Lord , and from the Glory of his Power , cannot be born but with great horror and grief , no marvel then if these poor Creatures would for ease for their Souls be glad to change their Conditions ; Change ! with whom ? with an Angel , with a Saint , Ay , with a Dog or a Toad ; for they mourn not , they weep not , nor do they bear indignation of wrath , they are as if they had not been ; only the sinful ▪ Soul abides in its Sins , in the Place designed for lost Soul , and in the Condition that Wrath and Indignation for Sin and Transgression hath decreed them to abide for ever . And this brings me to the Conclusion , which is , That seeing the ungodly do seek good things too late : therefore notwithstanding their seeking , they must still abide in their place , their sins , and their torment : For what can a Man give in exchange for his Soul ? Therefore God saith , that they there must still abide and dwell , no exchange can p be made , This shall they have of mine hand , they shall lye down in sorrow ; they shall lie down in it , they shall make their Bed there , there they shall lie . And this is the bitter Pill that they must swallow down at last , for after all their tears , their sorrows , their mournings , their repentings , their wishings and wouldings , and all their inventings , and desires to change their state for a better ; they must lie down in sorrow . The poor condemned Man that is upon the Ladder or Scaffold , has , if one knew them , many a long wish and long desire that he might come down again alive , or that his condition was as one of the Spectators that are not condemned , and brought thither to be executed as he : how carefully also doth he look with his failing eyes , to see if some comes not from the King with a Pardon for him , all the while endeavouring to fumble away , as well as he can , and to prolong the minute of his execution : but at last , when he has looked , when he has wished , when he has desired , and done whatever he can , the blow with the Ax , or turn with the Ladder , is his lot , so he goes off the Scaffold , so he goes from among Men : And thus it will be with those that we have under consideration , when all comes to all , and they have said , and wished , and done what they can , the Judgment must not be reversed , they must lie down in sorrow . They must , or shall lie down . Of old , when a Man was to be chastized for his fault , he was to lie down to receive his stripes : so here , saith the Lord , they shall lie down , And it shall be if the wicked Man be q worthy to be beaten , the Judge shall cause him to lie down , and to be beaten before his Face . And this lying down was to be his lot , after he had pleaded for himself what he could , and the Judge shall cause him to be beaten before his face , while he is present to behold the execution of judgment ; and thus it shall be at the End of the World : the wicked shall lie down and shall be beaten with many stripes in the presence of Christ , and r in the presence of the holy Angels . For there will be his presence not only at the tryal as judge , but to see execution done , nay to do it himself , by the pouring out like a River , his Wrath as burning Brimstone upon the Soul of the lost and cast-away Sinner . He shall lie down ; These words imply , that at last the damned Soul shall submit ; for to lie down , is an act that signifies submission , especially to lie dow● to be beaten . The wicked shall be silent in darkness ▪ When s the Malefactor has said and wished all that he can , yet at last he submits , is silent , and as it were , helps to put his Head into the Halter , or doth lay down his Neck upon the Block : So here it is said of the damned , They shall lie down in sorrow ; there is also a place that saith , These shall go away into everlasting t punishment : To go , to go to punishment , is also an act of submission : Now submission to punishment , doth , or should flow from full conviction of the merit of punishment ; and I think it is so to be understood here : For u every Mouth shall be stopt , and all the World ( of Soul-losers ) become guilty before God. Every Mouth shall be stopt , not at the beginning of the Judgment , for then they plead and pray , and also object against the Judge ; but at the End , after that by a judicial Proceeding , he shall have justified against them his sayings , and have overcome these his Judges , then they shall submit , and also lie down in sorrow : yea , they shall go away 〈◊〉 their punishment , as those who know they deserve 〈◊〉 ; Yea , they shall go away with silence . Now , How they shall behave themselves in Hell ( I will ●ot here dispute ) whether in a way of rage and blasphemy , and in rending and tearing of the name and just actions of God towards them , or whether by way of submission there : I say , though this is none of this task , yet a word or two if you please . Doubtless they will not be mute there ; they will ●ry , and wail , and gnash their teeth , and perhaps too sometimes at God , but I do not think but that the ●●tice that they have deserved , and the equal admi●istration of it upon them , will for the most part prevail with them to rend and tear themselves , to acquit and justifie God , and to add fuel to their fire , by concluding themselves in all the fault , and that they have sufficiently merited this just damnation ; for it would seem strange to me , that just judgment among Men shall terminate in this issue , if God should not justifie himself in the Conscience of all the damned . But as here on Earth , so he will let them know , that go to Hell , that he hath not done without a Cause , a sufficient w Cause , all that he hath done 〈◊〉 damning of them . I come now to make some Use and Application of the whole . And 1. If the Soul be so excellent a thing , as we have made it appear to be , and if the Loss thereof be so great a Loss ; then here you may see who they are that are those extravagant ones , I mean those that are such in the highest degree . Solomon tells us of a great Waster , and saith also , that he that is slothful in his business , is x Brother to such an one . Who Solomon had his eye upon , or who it was that he counted so great a Waster , I cannot tell ▪ but I will challenge all the World to shew me one , that for wasting and destroying , may be compared to him , that for the lusts and pleasures of this life will hazzard the Los● of his Soul. Many Men will be so profuse , and will spend at that prodigal rate , that they will bring a thousand pound a year to five hundred , and five hundred to fifty , and some also will bring that fifty to less than nine pence ; but what is this to him that shall never leave losing until he has lost his Soul ? I have heard of some who would throw away a Farm , a good Estate upon the trundling of one single Bow● . But what is this to the casting away the Soul ? I say what is this to the Loss of the Soul , and that for less than the trundling of a Bowl . Nothing can for badness be compared to sin , it is the vile thing , it cannot have a worse Name than its own : it is worse than the vilest Man , than the vilest of Beasts : yea , sin is worse than the Devil himself , for it is sin , and sin only that hath made the Devils Devils : and yet for this , for this vile , this y abominable thing , some Men , yea , most Men will venture the Loss of their Soul : yea , they will mortgage , pawn , and set their Souls to sale for it : Is not this a great Waster ? doth not this Man deserve to be ranked among the extravagant ones ? What think you of him who when he tempted the Wench to uncleanness , said to her , If thou wilt venture thy Body , I 'le venture my Soul ? was not here like to be a fine bargain think you ? or was not this Man like to be a gainer by so doing ? This is he that prizes sin at a higher rate than he doth his immortal Soul ; yea , this is he that esteems a quarter of an hours pleasure , more than he fears everlasting damnation : What shall I say ? this Man is minded to give more to be damned , than God requires he should give to be saved ; is not this an extravagant one ? Be a astonished O ye Heavens at this , and be ye horribly afraid ! Yea , let all the Angels stand amazed at the unaccountable prodigality of such an one . Object . 1. But some may say , I cannot believe that God will be so severe , as to cast away into Hell fire an immortal Soul for a little sin . Answ. I know thou canst not believe it , for if ●hou couldest , thou wouldest sooner eat fire , than ●●n this hazzard ; and hence all they that go down ●o the Lake of Fire are called the Vnbelievers : and the Lord shall cut thee ( that makest this Objection ) asunder , b and shall appoint thee thy portion with such , except thou believe the Gospel and repent . Object . 2. But surely , though God should be so angry at the beginning , it cannot in time , but grieve him to see and hear Souls roaring in Hell , and that for a little sin . Answer . Whatsoever God doth , it c abideth for ever : he doth nothing in a passion , or in an angry ●it ; he proc●edeth with Sinners by the most perfect Rules of Justice , wherefore it would be injustice , to deliver them whom the Law condemneth : yea , he ●ould falsify his word , if after a time he should deliver them from Hell , concerning whom he hath solemnly testified , that they shall be there for ever . Obj. 3. O but , as he is just , so he is merciful , and mercy is pitiful , and very compassionate to the afflicted . Answ. O but mercy abused , becomes most fearful in tormenting : did you never read that the Lamb turned Lyon , and that the World d will tremble at the Wrath of the Lamb , and be afflicted more at the thoughts of that , than at th● thoughts of any thing that shall happen to them in the day , when God shall call them to an account for their sins ? The time of e mercy will be then past , for now is that acceptable time , behold now is the day of salvation : The Gate of mercy will then be shut , and must not be opened again , for now is that Gate open , now it is open for a Door of hope . The time of shewing pity and compassion will then be at an end : for that as to acting towards Sinne●● will last but till the Glass of the World is run , an● when that day is past , mark what God saith , shall follow , I will f laugh at your calamity , I will m●c● when your fear cometh ; when your fear cometh as desolation , and your destruction cometh like a Whirlwind , when distress and anguish cometh upon you . Mark you how many pinching expressions the Lord Jesus Christ doth threaten the refusing Sinner with , refuseth him now . I will laugh at him ▪ I will mock at him ▪ But when Lord wilt thou laugh at , and mock at the impenitent ? The answer is , I will laugh at their calamities , and mock when their fear cometh , when their fear cometh as desolation , and their destruction like a Whirl-wind , when distress and anguish cometh upon them . Obj. 4. But if God Almighty be at this point , and there be no moving of him to mercy at that day : yet we can but lie in Hell till we art burnt out , as the Log doth at the Back of the Fire . Poor besotted Sinner , is this thy last shift ? wilt thou comfort thy self with this ? are thy sins so dear , so sweet , so desirable , so profitable to thee , that thou wilt venture a burning in Hell Fire for them till thou art burnt out ? is there g nothing else to be done but to make a covenant with Death , and to maintain thy agreement with Hell ? is it not better to say now unto God , do not condemn me , and to say now , Lord be merciful to me a Sinner ? would not tears , and prayers , and crys , in this acceptable time , to God for mercy , yield thee more benefit in the next World , than to lie and burn out in Hell , will do ? But to come more close to thee , Have not I told ●●ee already , that there is no such thing as a ceasing 〈◊〉 be : that the damned shall never be burned out in Hell ? There shall be no more such death , or cause of dissolution for ever : This one thing well considered , breaks not only the neck of that wild conceit , on which thy foolish Objection is built , but will break thy stubborn heart in pieces . For then it follows , that unless thou canst conquer God , or with ease endure to conflict with his sin-revenging wrath , thou wilt be made to mourn while under his everlasting wrath and indignation ; and to know that there is not such a thing as a burning out in Hell Fire . Object . 5. But if this must be my case , I shall have more ●ellows ; I shall not go to Hell , nor yet burn there alone . Answ. What again , Is there no breaking of the League that is betwixt Sin and thy Soul ? what , resolved to be a self Murderer , a Soul Murderer ? what , resolved to murder thine own Soul ? but is there any comfort in being hanged with company ? in sinking into the bottom of the Sea with company ? or in going to Hell , in burning in Hell , and in enduring the everlasting pains of Hell with company ? O , besotted wretch ! But I tell thee , the more company , the more sorrow , the more fuel , the more fire . Hence the damned Man that we read of in Luk , h desired that his brethren might be so warned and prevailed with , as to be kept out of that place of torment . But to hasten , I come now to the second Use. Vse . 2. Is it so ? is the Soul such an excellent thing , and the Loss thereof so unspeakably great ? Then here you may see who are the greatest Fools in the World , to wit , those who to get the World and its Preferments will neglect God , till they lose their Souls . The rich Man in the Gospel i was one of these great Fools , for that he was more concerned about what he should do with his Goods , than ho● his Soul should be saved . Some are for venturing their Souls for pleasures , and some are for venturing their Souls for profits ; they that venture their Souls for pleasures , have but little excuse for their doings ; but they that venture their Soul for profit seem to have much . And they all with ( k ) one consent began to make excuse ; Excuse , for what ? Why , for the neglect of the Salvation of their Souls . But what was the cause of their making this excuse ? Why , their profits came tumbling in ? I have bought a piece of Ground , I have bought five yoak of Oxen , and I have married a ( rich ) Wife , and therefore I cannot come . Thus also it was with the Fool first mentioned , his Ground did bring forth plentifully ; wherefore he must of necessity forget his Soul , and as he thought , all the Reason of the World he should . Wherefore he falls to crying out , What shall I do ? Now had one said , Mind the good of thy Soul , Man ; the Answer would have been ready , But where shall I bestow my Goods ? If it had been replyed , Stay till Harvest : He returns again , But I have no room where to bestow my Goods ? Now tell him of praying , and he answers , He must go to building . Tell him he should frequent Sermons , l and he replies , He must mind his Work-men . He cannot deliver his Soul , nor say , Is there not a lye in my Right-hand ? And see if in the End he did not become a Fool , for though he accomplished the building of his Barns , and put in there all his Fruits and his Goods , yet even till now his Soul was empty , and void of all that was good ; nor did he in singing of that requiem , which he sung to his Soul at last , saying , Soul take thine ease , 〈◊〉 , drink , and be merry , shew himself ever the wiser ; for in all his labours he had rejected to get that food that indeed is meat and drink for the Soul : nay , in singing this Song he did but provoke God to hasten to send to fetch his Soul to Hell ; for so begins the conclusion of the Parable ; Thou Fool , this Night shall thy Soul be required of thee , then whose shall those things be which thou hadst provided ? So that I say , it is the greatest folly in the World for a Man , upon any pretence whatever , to neglect to make good the salvation of his Soul. There are six signs of a Fool , and they do all meet in that same Man that concerns no● himself , and that to good purpose , for the salvation of his Soul. 1. A Fool has not an heart when the m price is in his Hand , to get wisdom . 2. 'T is a sport to a Fool n to do mischief , and to set light by the commission of sin . 3. Fools despise wisdom , Fools o hate knowledge . 4. A Fool after restraint p returns to his folly . 5. The way of a Fool q is right in his own eyes . 6. The Fool goes merrily r to the correction of the Stocks . I might add many more , but these six shall suf●●● at this time , by which it appears , that the Fool h● no heart for the heavenly prize ; yet he has to spo● himself in sin : and when he dispises wisdom , the wa● is yet right before him ; yea , if he be for some tim● restrained from vice , he greedily turneth again thereto , and will when he has finished his course of fol●● and sin in this World , go as heedlesly , as carelesly , a● unconcernedly , and quietly down the steps to Hell , as the Ox goeth to the Slaughter-House . This is a Soul Fool , a Fool s of the biggest Si● , and so is every one also that layeth up treasure fo● himself on Earth , and is not rich towards God. Obj. 1. But would you not have us mind our worldly concerns ? Answ. Mind them , but mind them in their place , mind thy Soul first and most ; the Soul is more than the Body , and eternal life better than temporal ; First t seek the Kingdom of God , and prosper in thy health and thy estate as thy Soul prospers : But as it is rare to see this command obeyed , for the Kingdom of God shall be thought of last : so if John's Wish was to light upon , or happen to some People , they would neither have health , nor wealth in this World. To prosper and be in health , as their Soul prospers : what , to thrive and mend in outwards no faster ? then we should have them have consumptive Bodies and low estates , for are not the Souls of most as unthrifty for grace and spiritual health , as is the Tree without Fruit , that is pulled up by the Roots . Obj. 2. But would you have us sit still and do nothing ? Answ. And must you needs be upon the extreams , must you mind this World to the damning of your Souls , or will you not mind your calling at all ? is ●here not a middle●way ? may you not , must you not get your bread in a way of honest industry , that is ca●ing most for the next World , and u so using of this ●s not abusing the same ? and then a Man doth so , and ● ever but then , when he sets this World and the next ●n their proper w places , in his thoughts , in his esteem 〈◊〉 judgment , and dealeth with both accordingly . And is there not all the reason in the World for this ? 〈◊〉 x not the things that are eternal best ? will temporal things make thy Soul to live ? or art thou none of those that should look after the salvation of their Soul ? Obj. 3. But the most of Men do that which you forbid , and why may not we ? Answ. God says , Thou shalt y not follow a multitule to do evil . It is not what M●n do , but what God commands ; it is not what doth present it z self unto us , but what is best , that we should chuse . Now , He that refuseth instruction , despiseth his own Soul ; and ●e that keepeth the Commandment keepeth his own Soul. Make not therefore these foolish Objections ; but what saith the Word , how readest thou ? That tells thee that the pleasures of Sin are but for a Season , that the things that are seen are but temporal , that he is a Fool that is rich in this World , and is not so towards God ; and what shall it profit a Man if he shall gain the whole World and lose his own Soul ? Obj. 4. But may one not be equally ingaged for both ? Ans. A divided a heart is a naughty one ; you cannot serve God and Mammon ; if any Man loves the World , the love of the Father is not in him● and yet this objection bespeaks that thy heart● divided , that thou art a Mammonist , or that tho● lovest the World. But will riches profit in the da● of Wrath ; yea are they not hurtful in the day 〈◊〉 Grace ? do they not tend to surfeit the Heart , an● to alienate a Man and his mind from things that an● better ? ) why then wilt thou set thy heart upon tha● which is not ? yea , then what will become of the● that are so far off of minding of their Souls , th● they for whole Days , whole Weeks , whole Month● and Years together , scarce consider whether the● have Souls to save ? Vse 3. But thirdly , Is it so ? is the Soul such 〈◊〉 excellent thing , and is the Loss thereof so unspeakabl● great ? then , This should teach People to be very carefu● to whom they commit the teaching and guidance of their Souls . This is a business of the greatest concern , Men wil● be careful to whom they commit their Children , who they make the Executors of their Will , in whose Hand they trust the Writing and Evidences of their Lands , but how much more careful should we be , and yet the most are the least of all careful , unto whom they commit the teaching and guidance of their Souls . There are several sorts of Soul Shepherds in the World : 1. There are b Idol Shepherds . 2. There are c foolish Shepherds . 3. There d are Shepherds that feed themselves and not their Flock . 4. There are e hard hearted and pitiless Shepherds . 5. There are f Shepherds that instead of healing , ●mite , push and wound the diseased . 6. There are Shepherds g that cause their Flocks ●o go astray . 7. And there are Shepherds that feed their Flock ; ●hese are the Shepherds to whom thou shouldest com●it thy Soul for teaching and for guidance . Quest. You may ask , How should I know those Shepherds ? Answ. First surrender up thy Soul unto God by Christ , and chuse Christ to be the chief Shepherd of thy Soul , and he will direct thee to his Shepherds , and ●e will of his mercy set such Shepherds over thee , as shall feed the with Knowledge and Vnderstanding : Before thou hast surrendred up thy Soul to Christ , that he may be thy chief Shepherd , thou canst not find out , nor chuse to put thy Soul under the teaching and guidance of his Under-Shepherds , for thou canst not love them ; besides , they are so set forth by false Shepherds , in so many ugly Guizes , and under so many false and scandalous Dresses , that should I direct thee to them , while thou art a stranger to Christ , thou wilt count them deceivers , devourers , and Wolves in Sheeps cloathing , rather than the Shepherds that belong to the great and chief Shepherd , who is also the Bishop of the Soul. Yet this I will say unto thee , take heed of that Shepherd that careth not for his own Soul ; that walketh in ways , and doth such things as have a direct tendency to damn his own Soul ; I say take heed of such an one , come not near him , let him have nothing to do with thy Soul , for if he be not faithful to that which is his own Soul , be sure he will not be faithful to that which is another Mans. He that feeds his own Soul with Ashes , i will scarce feed thine with the Bread of Life ; wherefore take heed of such an one , and many such there are in the World , by their Fruits you shall know them , they are for flattering of the worst ; and frowning upon the best ; they are for promising of life to the profane , and for slaying ▪ the Souls that God would have live ; they are also . Men that hunt Souls that fear God , but for Sewing-Pillows under those Arm-holes , which God would have to lean upon that which would afflict them : These be ( k ) them that with lyes do make the heart of the righteous sad , whom I have not made sad ( saith God ) and that have strengthned the hands of the wicked , that be should not return from his wicked way , be promising of him life . And as thou shouldst for thy Souls sake chuse for thy self good Soul-Shepherds ; so also for the same reason , you should chuse for your selves a good Wife , a good Husband , a good Master , a good Servant , for in all these things , the l Soul is concerned . Abraham would not suffer Isaac to take a Wife of the Daughters of Canaan , nor would David suffer a wicked Servant to come into his House or to tarry in his sight : bad company is also very destructive to the Soul , and so is evil communication ; wherefore m be diligent to shun all these things , that thou may'st persevere in that way , the end of which will be the saving of thy Soul. And since under this Head I am fallen upon cautions , let me add these to those which I have presented to thee already . 1. Take heed , take heed of learning to do evil of any that are good : 'T is possible for a good Man to do things that are bad , but let not his bad action imbolden thee to run upon Sin ; seest thou a good Man that stumbleth at a Stone , or that slippeth into the Dirt , let that warn thee to take heed , lest his stumble make thee wary , let his fall make thee look well to thy goings ; ever follow n that which is good . Thy Soul is at stake . 2. Take heed of the good things of bad Men , for in them their lies a Snare also , their o good words and fair speeches tend to deceive ; learn to be good by the Word of God , and by the holy lives of them p that be good ; envy not the wicked , nor desire to be with him , chuse none of his ways , thy Soul lies at stake . 3. Take heed of playing the hypocrite in Religion ; what of God and his Word thou knowest , profess it honestly , confirm to it heartily , serve him faithfully , for what is the hypocrite bettered by all his profession , when q God shall take away his Soul ? 4. Take heed of delays to turn to God , and of chusing his ways for the delight of thy heart ; For the Lord's Eye r is upon them that fear him , to deliver their Souls . 5. Boast not thy self of thy Flocks and thy Herds , of thy Gold and thy Silver , of thy Sons and of thy Daughters : what is an House full of Treasures , and all the delights of this World , if thou be empty of Grace , if thy Soul s be not filled with good ? But , Fourthly , Is it so ? is the Soul such an excellent thing , and is the Loss thereof so unspeakably great ? then I pray thee let me enquire a little of thee what provision hast thou made for thy Soul ? There be many that through their eagerness after the things of this life , do bereave f their Soul of good , even of that good the which if they had it , would be a good to them for ever . But I ask not concerning this , it is not what provision thou hast made for this life , but what for the life , and the World to come . Lord , gather u not my Soul with Sinners , said David ; not with Men of this World ; Lord , not with them that have their portion in this life , whose Belly thou fillest with thy hid Treasures . Thus you see how Solomon laments some , and how his Father prays to be delivered from their lot , who have their portion in this life , and that have not made provision 〈◊〉 their Soul : Well then , let me enquire of thee about th●s matter : What provision hast thou made for thy Soul ? And , 1. What hast thou thought of thy Soul ? what ponderous thoughts hast thou had of the Greatness , and of the immortality of thy Soul ? This must be the first enquiry ; for he that hath not had his thoughts truly exercised , ponderously exercised about the Greatness and the immortality of his Soul , will not be careful after an effectual manner , to make provision for his Soul , for the Life and World to come . The Soul is a Man 's all , whether he knows it or no , as I have already shewed you : now a Man will be concerned about what he thinks is his all . We read of the poor Servant that w sets his Heart upon ●is Wages , but it is because it is his all , his Treasure , and that wherein his worldly worth lieth . Why thy Soul is thy all , 't is strange if thou dost not think so ? and more strange if thou dost think so , and yet hast light , seldom , and trivial thoughts about it : These two seem to be inconsistent , therefore let thy Conscience speaks ; either thou hast very great and weighty thoughts about the excellent Greatness of thy Soul , or else thou dost not count that thy Soul is so great a thing as it is ; else thou dost not count it thy all . 2. What Judgment hast thou made of the present state of thy Soul ( I speak now to the unconverted ) thy Soul is under sin , under the curse , and an object of wrath , this is that sentence that by the word it passed upon it , Wo x to their Souls , saith God , for they have rewarded evil to themselves ; this is the Sentence of God : Well , but what judgment hast thou passed upon it while thou livest in thy debaucheries ; is it not that which thy fellows have passed on theirs before thee , saying , I shall y have peace , tho' I walk in the imagination of my heart to add drunkenness to thirst ; if so , know thy judgment is gross , thy Soul is miserable , and turn , or in little time ▪ thine Eyes will behold all this . 3. What care hast thou had of securing of thy Soul , and that it might be delivered from the danger that by sin it is brought into ? If a Man has a Horse , a Cow , or a Swine that is sick or in danger by reason of this or that casualty , he will take care for his Beast , that it may not perish , he will pull it out of the Ditch on the Sabbath Day : but oh ! that 's the Day on which many Men do put their Soul into the Ditch of Sin ; that is the day that they set apart to pursue wickedness in : But I say , what care hast thou taken to get thy Soul out of this Ditch ? a Ditch out of which thou canst never get it without the aid of an omnipotent Arm. In things pertaining to this life , when a Man feels his own strength fail , he will implore the help and aid of another ; and no Man can by any means deliver by his own arm his Soul from the power of Hell ( which thou also wilt confess if thou beest not a very Brute ) but what hast thou done with God for help ? hast thou cryed ? hast thou cryed out ? yea dost thou s●ill cry out , and that day and night before him ? Deliver my z Soul , save my Soul , preserve my Soul heal my Soul ; and , I pour out my Soul unto thee ; yea , canst thou say , my Soul , my Soul waiteth upon God , my Soul thirsteth for him , my Soul followeth hard after him ? I say , dost thou this , or dost thou hunt thine own Soul to destroy it ? The a Soul with some is the Game , their Lusts are the Dogs , and they themselves are the Hu●●smen , and never do they more holloo , and luer , and laugh , and sing , than when they have delivered up their Soul , their Darling to these Dogs ; a thing that David trembled to think of , when he cryed , Dogs have b compassed me about ; save my darling , my Soul , from the Power of the Dog ; thus I say , he cryed , and yet these Dogs were but wicked Men : But oh , how much is a Sin , a Lust , worse than a Man to do us hurt ; yea , worse than is a Dog , a Lyon to hurt a Lamb ! 4. What are the signs and tokens that thou bearest about thee concerning how it will go with thy Soul at last ? there are signs and tokens of a good , and signs and tokens of a c had End that the Souls of Sinners will have ; there are Signs of the Salvation of the Soul , evident tokens of Salvation ; and there are signs of the Damnation of the Soul , evident signs of Damnation : Now which of these hast thou ? I cannot stand here to shew thee which are which ; but thy Soul and its salvation lyeth before thee , d and thou hast the Book of Signs about these matters by thee ; thou hast also Men of God to go to , and their Assemblies to frequent : look to thy self , Heaven and Hell are hard by , and one of them will swallow thee up ; Heaven into unspeakable and endless glory , or Hell into unspeakable and endless torment . Yet , 5. What are the pleasures and delights of thy Soul now ? are they things Divine , or things Natural ? are they things Heavenly , or things Earthly ? are they things holy , or things unholy ? for look what things thou delightest in now ▪ to those things the great God doth count thee a Servant , and for , and of those thou shalt receive thy Wages at the day of Judgment . His e Servants you are to whom you obey , whether of sin unto death , or of obedience unto righteousness . Wicked Men talk of Heaven , and say they hope and desire to go to Heaven , even while they continue wicked Men ; but I say , what would they do there ? If all that desire to go to Heaven should come thither , verily they would make a Hell of Heaven ; for I say , what would they do there ? why , just as they do here , scatter their filthiness quite over the Face of Heaven , and make it as vile as the Pit that the Devils dwell in . Take holiness away out of Heaven , and what is Heaven ? I had rather be in Hell were there none but holy ones there , than ●e in Heaven it self with the Children of iniquity . If Heaven should be filled with wicked Men , God would quickly drive them out , or forsake the place for their sakes ; 't is true they have been Sinners , and none but Sinners that go to Heaven ; but they are washed ; such were some of you , but ye are f washed , but you are justified , but you are sanctified in the Name of the Lord Jesus Christ , and by the Spirit of our God. When the Maidens were gathered together for the great King Ahasuerus , before they were brought to him into his Royal presence , they were to be had to the House of the Women , there to be purified with things for purification , and that for twelve months together , to wit , Six g Months with Oyl of Myrrh , and Six Months with sweet Odours and other things ; and so came every Maiden to the King. God also hath appointed , that those that come into his Royal Presence , should first go to the House of the Women , the Church , and there receive of the Eunuchs things for purification , things to make h us meet to be partakers of the inheritance of the Saints in light : none can go from a state of nature to glory , but i by a state of grace ; the Lord gives grace and glory , hence he that goeth to Heaven is said to be wrought for it , fitted , prepared for it . Vse 5. Again , Fifthly , Is it so ? is the Soul such an excellent thing , and is the Loss thereof so unspeakably great ? Then this Doctrine commends those for the wise ones , that above all business concern themselves with the salvation of their Souls ; those that make all other matters but things by the bye , and the salvation of their Soul , the one thing needful . But , but few comparatively will be concerned with this use , for where is he that doth this ? Solomon speaks of k one Man of a thousand : however some there be , and blessed be God for some , but they are they that are wise , yea wise in the Wisdom of God : 1. Because they reject what God hath rejected , and that is sin . 2. Because they esteem but little of that which by the word is counted but of little esteem , and that is the World. 3. Because they chuse for a Portion that which God commendeth unto us for that which is the most excellent thing , viz. Himself , his Christ , his Heaven , his Word , his Grace and Holiness : these are the great and most excellent thing ▪ and the things that he hath chosen , that is truly wise for his Soul ( and all other wise Men are Fools in God's account , and in the judgment of his word ) and if it be so , glory and bliss must needs be their portion , though others shall miss thereof ; The wise l shall inherit glory , but shame shall be the promotion of Fools . Let me then incourage those that are of this mind to be strong , and hold on their way , Soul thou hast pitched right ; I will say of thy choice as David said of Goljah's Sword , There m is none like that , give it me : Hold fast that thou hast , that no Man take thy Crown . Oh! I admire this Wisdom , this is by the direction of the Law-giver ; this is by the teaching of the blessed Spirit of God , not the Wisdom which this World teacheth , nor the Wisdom which the World , doth chuse , which comes to naught , surely n thou hast seen something of the World to come , and of the glory of it through faith ▪ surely God has made thee see emptiness in that wherein others find a fulness , and vanity in that which by others is counted for a Darling . Blessed are thine Eyes , for● they see , and thine Ears , for they hear . But who told thee that thy Soul was such an excellent thing , as by thy practice thou declarest thou believest it to be ? What , set more by thy Soul than by all the World ? What , cast a World behind thy back for the welfare of a Soul ? is not this to play the Fool in the account of Sinners , while Angels wonder at , and rejoyce for thy wisdom . What a thing is this , that thy Soul and its welfare should be more in thy esteem than all those glories wherewith the Eyes of the World are dazled ? surely thou hast looked upon the Sun , and that makes Gold look like a clod of Clay in thine Eye-sight . But who put the thoughts of the Excellencies of the things that are Eternal ? I say , who put the thoughts of the Excellency of those things into thy mind in this wanton Age , in an Age wherein the thoughts of eternal Life , and the Salvation of the Soul are with , and too many , like the Morrocco Ambassador and his Men , Men of strange Faces , in strange Habits , with strange Gestures and Behaviours , Monsters to behold ? But where hadst thou that heart that gives entertainment to these thoughts , these heavenly thoughts ? These thoughts are like the French Protestants , banished thence where they willingly would have harbour : how came they to thy House , to thy heart , and to find entertainment in thy Soul ? The Lord keep them in every imagination of the thoughts of thy heart for ever , and incline thine heart to seek him more and more . And since the whole World have slighted and despised , and counted foolish the thoughts and cogitations wherewith thy Soul is exercised ; what strong and mighty supporter is it upon , and with which thou bearest up thy Spirit , and takest incouragement in this thy folorn , unoccupied and singular way ? for so I dare say it is with the most ; but certainly it is something above thy self , and that is more mighty to uphold thee than is the power , rage and malice of all the World to cast thee down , or else thou couldest not bear up , now the Stream and the Force thereof are against thee . Obj. 1. I know my Soul is an excellent thing , and that the World to come , and its glories , even in the smalles● Glimpse thereof , do swallow up all the World that is here ; my heart also doth greatly desire to be exercised about the thoughts of eternity , and I count my self never better than when my poor heart is filled with them : as for the rage and fury of this World , it swayeth very little with me , for my heart is come to a point ; but yet for all that , I meet with many discouragements , and such things that indeed do weaken my strength in the way . But , brave Soul , pray tell me what the things are that discourage thee , and that weaken thy strength in the way ? Why , the amazing greatness of this my enterprize , that this one thing . I am now pursuing things of the highest , the greatest , the most enriching nature , even eternal things ; and the thoughts of the Greatness of them drown'd me , for when the heat of my Spirit in the pursuit after them is a little returned and abated , methinks I hear my self talking thus to my self , Fond fool ! canst thou imagine that such a Gnat , a Flea , a Pi●mire as thou art , can take and possess the Heavens , and manele thy s●lf up in the eternal Glories ? if thou makest first a 〈◊〉 of the succesfulness of thy Endeavours upon things far lower , more base , but much more easie to obtain , as Crowns , Kingdoms , Earldoms , Dukedoms , Gold , Silver , or the like ; how vain are these attempts of thine , and yet thou thinkest to possess thy Soul of Heaven ? away , away by the heighth thereof , thou may'st well conclude it is far above , out of thy reach , and by the breadth thereof it is too large for thee to grasp ; and by the nature of the excellent glory thereof , too good for thee to possess : These are the thoughts that sometimes discourage me , and that weaken my strength in the way . Answ. The Greatness of thy undertakings does but shew the nobleness of thy Soul , in that it cannot , will not be content with such low and dry things as the base-born Spirits that are of the World , can , and do content themselves withal . And as to the greatness of the things thou aimest at , though they be as they are indeed , things that have not their like , yet they are not too big for God to give , and o he has promised to give them to the Soul that seeketh him ; yea , he hath prepared the Kingdom , given the Kingdom , and laid up in the Kingdom of Heaven the things that thy Soul longeth for , presseth after , and cannot be content without . As for thy making of a tryal of the succesfulness of thy endeavours upon things more inferior and base ; that is but a trick of the old deceiver . God has refused to give his Children the great , the brave , and glorious things of this World ( a few p only excepted ) because he has prepared some better thing for them ; wherefore faint not , but let thy hand be strong , for thy work shall be rewarded ; and since thy Soul is at work , for Soul-things ; for divine and eternal things , God will give them to thee ; thou art not of the number of them that draw back unto perdition , but of them that believe to the saving of the Soul ; thou shalt receive the end of thy Faith , the salvation of thy Soul. Obj. 2. But all my discouragement doth not lie in this , I see so much of the sinful vileness of my nature , and feel ●ow ready it is to thrust it self forth at all occasions , to the defiling of my whole Man , and more ; now this added to the former , adds to my discouragement greatly . Answ. This should because of humiliation , and of self-abasement , but not of discouragement , for the best of Saints have their weaknesses , these their weaknesses ; the Ladies as well as she that grinds at the Mill , know what doth attend that Sex ; and the Gyants in grace , as well as the weak and shrubs , are sensible of the same things , which thou layest in against thy exercising of hope , or as matter of thy q discouragement ; poor David says , his Soul refused to be comforted upon this very account ; and Paul crys out under sense of this , O wretched Man that I am ! and comes as it were to the borders of a doubt , saying , Who r shall deliver me ? only he was quick at remembring that Christ was his righteousness and price of redemption , and there he relieved himself . Again , This should drive us to faith in Christ , for therefore are corruptions by divine permission , still left in us to drive us to unbelief , but to faith , that is , to look to the perfect righteousness of Christ for life . And for s further help , consider , that therefore Christ liveth in Heaven making intercession , that thou mightest t be saved by his life , not by thine , and by his intercessions , not by thy perfections ; let not therefore thy weaknesses be thy discouragements , only let them put thee upon the duties required of thee by the Gospel , to wit , faith , hope , repentance , humility , watchfulness diligence , &c. Obj. 3. But I find together with these things , weakness and faintness , as to my graces ; my faith , my hope , my love , and desires to these and all other Christian Duties are weak : I am like the Man in the Dream , that would have run but could not , that would have fought but could not , and that would have fled but could not . Answ. 1. Weak graces are graces , weak graces may grow stronger , but if the Iron be blunt , t put to the more strength . 2. Christ seems to be most tender of the weak , u He shall gather his Lambs with his arm , shall carry them in his bosom , and shall gently lead them that are with young : And again , I will seek that which was lost , and bring again that which was w driven away , and I will bind up that which was broken , and will strengthen that which was sick : Only here will thy wisdom be manifested , to wit , that thou x grow in grace , and that thou use lawfully and diligently the means to do it . I come in the next place to a Use of Terror , and so I shall conclude . Is it so ? Is the Soul such an excellent thing , and is the Loss thereof so unspeakably great ? Then this sheweth the sad state of those that lose their Souls ; we use to count those in a deplorable Condition , that by one only stroak , are stript of their whole Estate ; the Fire swept away all that he had ; or all that he had was in such a Ship , and that Ship sunk into the bottom of the Sea ; this is sad news , this is heavy tidings , this is bewailed of all , especially if such were great in the World , and were brought by their loss from a high to a low , to a very low Condition ; but alas ! what is this to the Loss about which we have been speaking all this while ? The Loss of an Estate may be repaired , or if not , a Man may find Friends in his present deplorable condition to his support , though not recovery : But far will this be from him that shall lose his Soul. Ah! he has lost his Soul , and can never be recovered again , unless Hell-fire can comfort him ; unless he can solace himself in the fiery Indignation of God , terrors will be upon him , anguish and sorrow will swallow him up , because of present misery , slighted and set at n●ught by God and his Angels , he will also be in this his miserable state , and this will add to sorrow , sorrow , and to his vexation of spirit , howling . To present you with Emblems of tormented Spirits , or to draw before your eyes the Picture of Hell , are things too light for so ponderous a Subject as this ; nor can any Man frame or invent words , be they never so deep and profound , sufficient to the Life to set out the Torments of Hell. All those expressions of Fire , Brimstone , the Lake of Fire , a fiery Furnace , the bottomless Pit , and a hundred more to boot , are all too short to set forth the Miseries of those that shall be damned Souls : Who knows the Power y of God's Anger ? none at all , and unless the Power of that can be known , it must abide as unspeakable as the Love of Christ which passeth knowledge . We hear it Thunder , we see it Lighten , yea , Eclipses , Comets and Blazing Stars , are all subject to smite us with Terror ; the thought of a Ghost , of the appearing of a dead Wife , a dead Husband , or the like , how terrible are these things ! but alas , what are these ? meer Flea-bitings , nay not so bad , when compared with the Torments of Hell. Guilt and Despair , what are they , who understands them unto perfection ? the ireful looks of an infinite Majesty , what Mortal in the Land of the living can tell us to the full , how dismal , and breaking to the Soul of a Man it is , when it comes as from the Power of Anger , and arises from the utmost Indignation ? Besides , who knows of all the ways by which the Almighty will inflict his just revenges upon the Souls of damned Sinners ? When Paul was caught up to the third Heaven , he heard words that were unspeakable ; and he that goes down to Hell , shall hear groans that are unutterable . Hear , did I say ? they shall feel them , they shall feel them burst from their wounded Spirits as Thunder-claps do from the Clouds . Once I dreamed , that I saw two ( whom I knew ) in Hell , and methought I saw a continual dropping from Heaven , as of great drops of fire lighting upon them to their sore distress . Oh! words are wanting , thoughts are wanting , imagination and fancy are poor things here : Hell is another kind of place and state than any alive can think ; and since I am upon this subject , I will here treat a little of Hell , as the Scriptures will give me leave , and the rather , because I am upon a use of Terror . and z because Hell is the place of Torment . 1. Hell is said to be beneath , as Heaven is said to be above , because as above signifieth the utmost a joy , triumph , and felicity ; so beneath is a term most fit to describe the place of Hell by , because of the utmost Opposition that is between these two , Hell being the Place of the utmost Sorrow , Despair and Misery , there are the Underlings ever trampled under the Feet of God , they are beneath , below , under . 2. Hell is said to be darkness , and Heaven is said b to be light ; light to shew the pleasureableness , and the desirableness of Heaven ; and darkness to shew the dolesome and wearisomness of Hell ; and how weary , oh ! how weary and wearisomly , as I may say , will damned Souls turn themselves from side to side , from place to place in Hell , while swallowed up in the thickest Darkness , and griped with the burning Thoughts of the endlesness of that most unutterable Misery ! 3. Men are said to go up to Heaven , but they c are said to go down to Hell : up , because of exaltation , and because they must abound in Beauty and Glory that go to Heaven : down , because of those sad dejections , that great deformity and vile contempt that sin hath brought them to , that go to Hell. 4. Heaven is called a Hill or Mount , Hell is called d a Pit or Hole : Heaven , a Mount , the Mount Zion , to shew how God has and will exalt them that loved him in the World : Hell , a Pit or Hole , to shew how all the Ungodly shall be buried in the yawning Paunch , and Belly of Hell , as in a hollow Cave . 5. Heaven ! 'T is said of Heaven , the ● Heighth of e Heaven , and of Hell , the bottomless Pit. The heighth of Heaven , to shew that the Exaltation of them that do ascend up thither , is both perfect and unsearchable : And Hell the bottomless Pit , to shew , that the downfal of them that descend in thither , will never be at an end , down , down , down they go , and nothing but down , down still . 6. Heaven ! It is called the Paradise of God , f but Hell the burning Lake . A Paradise , to shew how quiet , harmless , sweet and beautiful Heaven shall be to them that possess it , as the Garden was at the beginning of the Creation . Hell , the burning Lake , to allude to Sodom , that since its destruction is turned into a stinking Lake ; and to shew that as their distress was unutterable , and to the highest Amazement , full of confusion and horror when that tempestuous Storm of Fire and Brimstone was rained from the Lord out of Heaven upon them ; so to the utmost degree shall it be with the Souls that are lost and cast into Hell. 7. It is said that there are dwelling-houses or g places in the Kingdom of Heaven , and also that there are the Cells , or the Chambers of Death in Hell. There are Mansions , or dwelling-places in Heaven , to shew that every one of them that go thither might have his reward according to his work : and that there is Hell , and the lowest Hell , and the Chambers of death in Hell , to shew , there are places and states in Hell too , for Sinners to be imprisoned h in according to their faults ; hence it is said of some , These shall receive greater damnation , and of others , That it shall be more tolerable for Sodom and Gomorrha in the Judgment than for them , &c. The lowest Hell ; how many Hells there are above that , i or more tolerable tormenting places than the most exquisite Torments there , God , and they that are there know best , but degrees without doubt there are : and the term [ lowest ] shews the utmost , and most exquisite destress ; so the Chambers of death , the second death in Hell , for so I think the Words should be understood , Her House is the way ( k ) to Hell , going down to the Chambers of death : these are the Chambers , that the Chambers in the Temple , or that the dwelling-places in the House in Heaven is opposed to , and this opposition shews , that as there will be degrees of Glory in Heaven , so there will of Torments in Hell ; aud there is all reason for it , since the Punishment must be inflicted by God , the infinitely just . Why should a poor silly , ignorant Man tho' damned , be punished with the same degree of torment that he that has lived a thousand times worse shall be punished with ? It cannot be , Justice will not admit it , Guilt and the Quality of the Transgression will not admit it ; yea , the tormenting●Fire of Hell it self will not admit it ; for if Hell-fire can kindle upon nothing but Sin , and the Sinner for the sake of it , and if Sin be as Oyl to that sire , as the Holy Ghost seems to intimate , saying , Let it l come into his Bowels like Water , and like Oyl into his Bones ; then as the quantity of the Oyl is , so will the fire burn , and so will the flaming Flame ascend , and the smoak of their Torment for ever and ever . Suppose a piece of Timber a little bedaubed with Oyl , and another that hath been soaking in it many a year , which of these two think you , would burn fiercest ? and whence would the flaming Flame ascend highest , and make the most roaring noise ? Suppose two Vessels filled with Oyl , one containing the quantity of a Pint , the other containing the quantity of a Hoggs-head , and suppose that in one place they were both set on fire , yet so that they might not intermix m flames ; nay , though they did , yet all would conclude that the most amazing , roaring flame would be upon the biggest Vessel , and-would be the effect of the greatest quantity of Oyl ; so it will be with the Wicked in Hell , the lowest-Hell is for the biggest Sinners , and theirs will be the greater Damnation , and the more intolerable Torment , though he that has least of this Oyl of Sin in his Bones , and of the kindlings of Hell fire upon him , will find he has Hell enough , and will be weary enough thereof , for still he must struggle with flames that are everlasting ; for Sin is such a thing that it can never be burned out of the Soul and Body of a damned Sinner . But again , having treated thus of Hell , we will now speak a word or two of Sin , for that is it upon which Hell-fire seizes , and so on the Soul by that . Sin ! it is the Sting of Hell , the Sting of Death is Sin : by Death in this place , we must not understand that which is natural , but that which is in Hell , the m second death , even everlasting damnation , for natural death the Saints die ; yea ▪ and also many Sinners without the least touch of a Sting from that ; but here is a Death that has a Sting to hurt , to twinge and wound the Sinner with , even then when it has the utmost Mastery of him . And this is the Death that the saved are delivered from , not that which is n natural , for that is the end of them ▪ as of others ; but the second Death , the Death in Hell , for that is the Portion of the Damned , and it is from that that the Saints have a Promise of deliverance , o He that overcometh shall not be hurt of the second Death : And again , Blessed and Holy is he that hath part in the first Resurrection , on such the second Death hath no p Power . It is this death then that hath the Chambers to hold each damned Soul in , and Sin is the twining , winding , biting , poysoning Sting of this Death , or of these Chambers of Hell , for Sinners to be stricken , stung , and pierced with . The Sting of Death is Sin. Sin in the general of it is the Sting of Hell , for there would be no such thing as Torment , even there , were it not that Sin is there with Sinners : for as I have hinted already , the Fire of Hell , the Indignation and Wrath of God can fasten and kindle upon nothing but for , or because of Sin ; sin then as sin , is the Sting , and the Hell of Hells , of the lowest and upmost Hells . Sin I say , in the Nature of it , simply as it is concluded both by God , and the Damned to be a breach of his Holy Law , so it is the sting of the second Death , which is the Worm of Hell. But then , as Sin is such a Sting in it self , so it is heightned , sharpned , and made more keen and sharp by those Circumstances that , as concomitants attend it in every act ; for there is not a Sin at any time committed by Man , but there is some circumstance or other attends it , that makes it , when charged home by God's Law , bigger and sharper , and more venom and poysonous to the Soul , than if it could be committed without them ; and this is the Sting of the Hornet , the great Sting . I sinned without a Cause , to please a base Lust , to gratify the Devil ; here is the Sting : Again , I preferred Sin before Holiness , Death before Life , Hell before Heaven , the Devil before God , and Damnation before a Saviour ; here is the Sting : Again , I preferred moments before everlastings , temporals before eternals , to be racked and always slaying , before the Life that is blessed and endless ; here is the Sting : Also this I did against light , against Convictions , against Conscience , against perswasion of Friends , Ministers , and the godly Lives which I beheld in others ; here is the Sting : Also this I did against warnings , forewarnings , yea , though I saw others fall before my face by the mighty Hand of God for committing of the same ; here is the Sting . Sinners , would I could perswade you to hear me out ; A Man cannot commit a Sin , but by the Commission of it , he doth by some circumstance or other , q sharpen the Sting of Hell , and that to pierce himself through and through , and through with many sorrows ; Also the Sting of Hell to some will be , that the Damnation of others stand upon their score ; for that by imitating of them , by being deluded by them , perswaded by them , drawn in by them , they perish in Hell for ever , and hence it is , That these principal Sinners must dye all these deaths in themselves , that those damned ones , that they have drawn into Hell , are also to bear in their own Souls for ever . And this God threatned to the Prince of Tyrus , that capital Sinner , because by his pride , power , practice and policy , he cast down others into the Pit , therefore saith God to him , They shall bring thee down to the Pit , r and thou shalt die the Deaths of them that are slain in the midst of the Seas : And again , Thou shalt die the Deaths of the Vncircumcised by the Hand of Strangers , for I have spoken it , saith the Lord God. Ah! this will be the Sting of them , of those that are principal , chief , and as I may call them , the Captain and Ring-leading Sinners , Vipers will come out of other Mens ●●e and flames , and settle upon , seize upon , and for ●ver abide upon their Consciences , and this will be the ●ting of Hell , the great Sting of Hell to them . I will yet add to all this ; How will the fairness of ●●me for Heaven , even the Thoughts of that , Sting ●hem when they come to Hell. It will not be so much ●heir fall into the Pit , as from whence they fell in●o it , that will be to them the buzzing noise and ●●arpned sting of the great and terrible Hornet . How ●t thou fallen from Heaven , O Lucifer ! there is the s Sting , thou that art exalted up to Heaven , shalt ●●e thrust down to Hell , though thou hast made thy ●e●t among the Stars , from thence will I fetch thee t down ; there is a Sting . To be pulled , for and ●hrough love to some vain lust , from the everlasting ●ates of Glory , and caused to be swallowed up for 〈◊〉 in the Belly of Hell , and made to lodge for ever in ●he dark , some Chambers of death , there is the pier●●ing Sting : But again , as there is the Sting of Hell , so there ●s the Strength of that Sting ; for a Sting , though never so sharp , or venom , yet if it wanteth strength ●o force it , to the designed Execution , it doth but ●ittle hurt . But this Sting has strength to cause it to pierce into the Soul ; The Sting of Death is Sin , and u the Strength of Sin is the Law : here then is the ●trength of the Sting of Hell , it is the Law in the perfect Penalty of it , for without the Law , Sin is dead : Yea , again he saith , Where no Law is , there is ●o Transgression : The Law then followeth , in the executive part of it , the Soul into Hell , and there strengthneth Sin , that Sting in Hell , to pierce by it● unutterable charging of it on the Conscience , the Soul for ever and ever ; nor can the Soul justly murmur or repine at God or at his Law , for that then th● sharply apprehensive Soul will well discern the just●●ness , righteousness , reasonableness , and goodness o● the Law , and that nothing is done by the Law unto it , but that which is just and equal . This therefore will put great strength and force into Sin , to sting the Soul , and to strike it with the Lashes of a Scorpion . Add yet to these the abiding Life of God , the Judge and God of this Law will never die . When Princes die , the Law may be altered , by the which at present Transgressors are bound in Chains : But oh ! here is also that which will make this Sting so sharp and keen ; the God that executes it will never die . It is a fearful thing to fall into w the Hands of the living God. FINIS . Notes, typically marginal, from the original text Notes for div A30150-e140 a Ezek. 3. 18 , 19. b Luke 10. 62. c 2 Thes. 3 , ● d Luke 16. 22 , 23. e Psal. 49. 8. f Prov. 23. 26. Mat. 15. 19. 1 Pet. 3. 15. Ps. 26. 6. g Isa. 26. 9. h Joh 20. 3. i Jam. 2. 26. k Ps. 146. 4. l Rom. 13. 1. m Luk. 9. 25. n Ps. 22. 20. o Ps. 35. 17. p Of the Powers of Faculties of the Soul. q Col. 3. r Tit. 1. 15. s Eccl. 3. 19. 20 , 21. t Of the Senses of the Soul. u Cor. 3. 1 , 2. 3. w Eph. 1. 18. Of Sight . x Job . 35. 14. y Of hearing . z Job . 33. 14 , 15 , 16. a Jer. 31. 26. * Dan. 10 , 8 , 9. b Of tasting . c Heb. 6. 5. Ps. 19. 10. 1 Pet. 2. 1 , 2 , 3. Heb. 5. 12 , 13 , 14. d Isa. 44. 20 c. 55. 2. Hos. 4. 8. e Of Smelling . f Cant. 5. 5. 13. g Cant. 1. 3. h Of feeling . Eph. 4. 18 , 19. 1 Tim. 4. 2. * Of the Passions of the Soul. i Of Love , Cant. 8 ▪ 6 , 7. k Of Hatred . l Ps. 97. 10. m Pr●v . 1. 2● Deut. 7. 10. 2 Chr. 1● . 2. Ps. 34. 21. Prov. 29. 1● Job 21. 14. Mal. 3. 14. Prov. 8. 12. n Of Joy. o 1 Cor. 13. 6. p Of Fear . q Mat. 10. 18. Luk. 12. 5. r Numb . 41. 9. 2 Kings 17. 38. 7. s Of Grief . t Psal. 119. 158. u Mark. 3. 5 ▪ w Of Anger . x Eph. 4. 26 , 27. y Of the greatness of the Soul when compared with the Body . z The Body an House for the Soul. a 2 Cor. 5. b Job . 4. 19. ch . 13. 12. c The Body clothing for the Soul. Luke 12. 23. ● Cor. 5. 2 , 3 , 4. d Psal. 50. 22. e The Body a Vessel for the Soul. 1 Thes. 4. 4. f 1 Cor. 6. 18. g The Body a Tabernacle for the Soul. 2 Pet. 1. 14. Joh. 21. 18 , 19. 2 Cor. 5. 1. h Rom. 1. 9. i Rom. 6. 13. k The Soul is called God's breath . Gen. 2. 7. l Gen. 3. 19. m 1. Cor. 15. 45. n The Soul , God's Image . Gen. 1. 26 , 27. o Jam. 3. 9. p Heb. 2. q Phil. 2. r The Soul , God's desire s Cant. 7. 10. t 2 Cor. 6. 16. u 1 John 1. 1 , 2. w The Soul , a Vessel for Grace . x Ps. 51. 6. Ps. 45. 13. y Cant. 3. 1 , 2 , 3 , 4. Isa. 26. 9. z The Price of the Soul. a 1 Cor. 6. 20. 1. Pet. 1. 18 , 19. b 1. Cor. 8. 9. c The Soul immortal . Luk. 12. 4. Mat. 10. 28. d Luke 16. 22 , 23. e Mark 9. f Deut. 33. 27. g Luke 16. 22 , 23. h 'T is the Soul that acts the Body . i Jam. 2 26. k Eccl. 7. 9. l Isa. 44. 20. m The Soul capable of having to do with invisibles . n Heb. 12. 23. o Eccl. 3. 21. c. 12. 7. p John 17. 24. q The Soul capable of diving into the Depths and Mysteries of Hell. r Psal. 16. 11. s Isa. 33. 14. Psal. 50. 3. Rev. 14. 10 , Mark 9. 44 , 46. t The Ability of the Soul to bear . u Heb. 1. w Heb. 9. 27. The might of the Soul further shewn . x Mat. 10. 28. y Luk. 12. 5. z 2 Thes. 1. 8 , 9. a Of the Loss of the Soul. b He that loseth his Soul , loseth himself . c Luk. 9. 25. d Luk. 14. 25. Mark. 8. 35. e He that has lost himself will never be more at his own dispose . f Isa. 30. 33. g He that hath lost himself , is no● at liberty to dispose of what he hath . h Job . 1. 7. ch . 2. 2. i Revel . 14. 10 , 11. k They cannot sit down by the Loss . l Eccl. 1. 14. m Isa. 28. 19. n The Loss of the Soul a double Loss . o Jer. 38. 16. Ezek. 18. 4. p Luk. 9. 25. q Job 8. 20. Mat. 13. 48. r 1. Sam. 25. 29. s Isa. 30. 22. Mat. 13. 48. Mat. 25. 41. t Hos. 11. 2. u Rev. 10. 21. Job 21. 14. 1● . Mal. 3. 14. w Zach. 11. 8. x c. 7. 11 , 12 , 13. z Deut. 27. 26. Gal. 3. 10. a Mat. 25. 41. b Psal. 109. 17 , 18 , 19 , 20. c Deut. 33. 41 , 42. d 2 Thes. 1. 7 , 8 , 9. e See Dan. 3. 19 , 23. f Rev. 20. 11 , 12. 2 Pet. 3. 7. 2 Thes. 1. 8 , 9. g Ps. 68. 21. h Jude 7. i Luke 16. 26. k ● Pet. 3. 10. l Job 26. 10. m Mat. 25. 33. n Ezek. 18. ● . o Verse 20. p Ex. 13. 13. c. 34. 20. Num● 18. 15 , 16. q Ex. 27. 3. 2 Chr. 4. 5. Mat. 13. 20 , 22 , 23. r Psal. 51. s Job 14. 4. t Psal. 58. 3 , 4. u Ezek. 16. a Isa. 65. 12. C. 66. 3. b Isa. 30. 10. c Prov. 28. 13. Job 20. 12 , 13. d Mal. 1. 6 , 7 ▪ C. 3. 8 , 13. e Isa. 5. 20. f Isa. 66. 3. g Mal. 2. 9. h 2 Sam. 3. 16. Ruth . 1. 14. i Ezek. 8. 12. m Isa. 57. 5. Jer. 5. 8. n Rom. 7. 5. o Gen. 6. 5 , 12 , 13. m Isa. 57. 5. Jer. 5. 8. n 1 Chron. 29. 17 , 18. o Gen. 27. 42. Jer. 49. 30. p Gen 27. 42. 2 Sam. 11. 13. q Luke 22 ▪ 3 , 4 , 5 , 6. r Acts 23. 12 , 13 , 14 , 15. s Jam. 1. 15. t Zech. 11. 8. u Isa. 3. 9. w Jer. 6. 19. Ch. 9. 13 , Ch. 16. 11. Ch. 44. x Ez●k . 22. 26. Hos. 8. 1● . y Col. 1. 21. z Rom. 2. 8 , 9. a Acts 13. 45. Chap. 18. 6. 2 Tim. 2. 25. 1 Thes. 2. 13 , 14 , 15. b Prov. 8. 36. c Eph. 2. 17. d Isa. 9. 6. Luke 2. 9. 10 , 11 , 12. 1 Cor. 15. 3. Gal. 3. 13. Rom 10. 4. Dan. 9. 24. e Luk. 22. 24. f Heb. 3. 7. g 2 Cor. 5. h Prov. 6. 12 , 13. i Isa. 53. 2 , 3. k Prov. 17. 16. l Psal. 81. 11. m Jer. 2. p Ezek. 22. 14. o John 3. 19. r 1 Cor. 6. 18. s Mark 7. 21 , 22 , 23. t Luk. 12. ● Matth. 10. 28. * Eph. 2. 1 , 2 , 3. 1 Tim. 5. 6. u Rom. 6. w 1 Sam. 2. x Gen. 19. 25. y Job 34. 23. z Numb . 16. 22. a Rom. 2. 9. b Luke 20. 47. c Rom. 9. 22. d Job 14. 22. e Psal. 109. 17 , 18 , 19. f Dan. 3. g Amos 2. 1. h 1 Cor. 15. 26. i Jer. 9. 21. Rev. 9. 6. k Lam. 3. 51. l Hab. 3. 16. m Dan. 12. 2. Joh. 5. 29. n Deut. 28. 97. v. 34. o Luk. 16. 28. p Isa. 13. 8. q Luk. 16. 19 , 24. r Prov. 1. 22 , 23 , 24 , 25 , 2● ▪ 27 , 28 , 29 , 30 , 31 , 32. Zech. 7. 11 , 12 , 13. s Isa. 27. 4. t Jer. 44. 25 , 26 , 27 , 28. u 1 Cor. 10. 20 , 21 , 22. w Isa. 63. 3. x Psal. 14. 1. Job 21. 15. Mal. 3. 14. y 2 Pet. 3. 1 , 2 , 3 , 4. z Isa. 45. 23. Rom. 14. 10 , 11 , 12. a Mal. 7. 16 , 17. b Heb. 12. last vers . c Rev. 1. 7. d Luke 13. 25 , 26. Matth. 25. e Matth. 25. f Luke 13. 26 , 27 , 28. g Matth. 25. 44 , 46. h Numb . 23. 10. i Isa. 3. 11. k Luk. 16. 26. l Acts 1. 25. m Mat. 25. 34. n Luke 12. 32. o Rom. 2. 8 , 9. 2 Thes. 1. 7 , 8 , 9 , 10. p Isa. 50. 11 ▪ compare Ezek. 32. v. 25. and v. 27. q Deut. 25. 2. r 2 Thess. 1. Rev. 14. 10. s 2 Sam. 2. 9. t Mat. 25. 46. u Rom. 3. 19. Luke 13. 25 , 26 , 27 , 28 ▪ Matth. 25. 44. Rom. 3. 4. w Ezek. 14. 23. x Prov. 18. 9. y Jer. 44. 4. a Jer. 2. 9 , 10 , 11 , 12. b Luke 12. 46. c Eccl. 3. 14. d Rev. 6. 16 , 17. e 2 Cor. 6. 2. Mat. 25. 10. Luk. 13. 25. f Prov. 1. 26 , 27. g Isa. 28 ▪ 15. h Luke 16. 27 , 28. i Luke . 12. 16 , 17 , 18 , 19 , 20 , 21. l Isa. 44. ●0 . m Prov. 17. 16. n Pro. 10. 23. o Chap. 14. 9. p Chap. 1. 7 ▪ 22. q Chap. 12. 15. r Chap. 7. 22 , 23. s Luk. 12. 21. t Mat. 6. 33. 3 John 2. u 2 Cor. 4. 18. w 1 Cor. 7. 29 , 30 , 31. x Deut. 8. 3. Mat. 4. 4. Heb. 10. 39. y Ex. 23. 2. Mat. 6. 33. z Luke 10. 41 , 42. Prov. 16. 32. c. 19. 16. a Hos. 10. 2. Mat. 6. 24. Luk. 16. 13. 1 Joh. 2. 15. Prov. 11. 4. Luk. 21. 34. b Zech. 11. 7. c Zech. 11. 15. d Ezek. 34. 2. e Zech. 11. 3. f Ezek. 34. 4. 21. g Jer. 50. 6. Pet. 2. 25. Joh. 10. 4 , 5. 1 Pet. 4. 19. Can. 1. 7 , 8. Jer. 3. 15. c. 23. 4. i Ezek. 13. 18 , 19 , 20 , 21 , 22 , 23. l Gen. 24. 3. Psal. 101. 7. m Prov. 13. ●0 . 1 Cor. 15. 33. n 1 Thess. 5. 15. o Rom. 16. 17 , 18. p Prov. 3. 31. c. 24. 1. q Job 27. 8. r Psal. 33. 18 ▪ 19. s Eccl ▪ 6. 3. f Eccl. 4. 8. u Psal. 26. 9. Psal. 17. 14 , 15. w Deut. 24. 14 , 15. x Isa. 3. 9. y Deut. 29. 19 , 20 , 21. z Psal. 17. 13. Psal. 25. 20. Psal. 41. 4. Psal. 62. 5. Psal. 63. 1. v. 8. a Prov. 1. 18. b Psal. 22. 16 , 20. c Phil. 1. 27 , 28. Heb. 6. 9. Job 21. 29 , 30. Isa. 3. 9. d The holy Bible . e Rom. ● . 16. f 1 Cor. 9. 10 , 11. g Est. 2. 3 , 9 , 12 , 13. h Col. 1. 12. i 1 Cor. 5. 5. Rom. 9. 23. k Eccl. 7. 28. l Prov. 3. 35. m Rev. 3. 11. n 1 Cor. 2. 6. o Luk. 12. 32. Mat. 25. 14. Col. 1. 4. 1 Pet. 1. 4. p 1 Cor. 1. 27. Heb. 11. 36 , 37 , 38 , 39 , 40. Gal. 6. 9. Heb. 10. 39. 1 Pet. 1. 8 , 9. q Psal. 77. 2. r Rom. 7. 24. s Rom. 5. 6 , 7. 8 , 9. t Col. 1. 20. 1 Pet. 1. 13. 2 Cor. 7. 11. 1 Pet. 5. 5. Mark 13 , 37. 2 Pet. 1. 10. t Eccl. 10. 10. u Isa. 40. 11. w Ezek. 34. 16. x 2 Pet. 3. 18. Phil. 3. 10 , 11. 1 Thess. 3. 11 , 12 , 13. y Psal. 90. 11. z Luke 16. a Prov. 15. 24. b Mat. 22. 13. c Ezek. 32. 17 , 18 , 19. d Heb. 12. Rev. 14. ch . 9. 2. e Job 22. 12. Rev. 9. 2. ch . 20. 3. f Rev. 2. 7. ch . 22. 15. g Joh. 14. 1 , 2 , 3. Zech. 3. 7. Isa. 57. 1 , 2. Prov. 7. 27. Deut. 32. 22. Psa. 68. 13. h Luke 20. 47. i ch . 10. 12 , 14. l Prov. 7. 27. m Psal. 109. 17 , 18. m 1 Cor. 15. 56. n 1 Cor. 15. 55. Eccl. 2 : 15 , 16. o Rev. 2. 11. p Chap. 20. 6. q 1 Tim. 6. 10. r Ezek. 28. 8 , 10. s Isa. 14. 12. Mat. 11. 23. t Obad. 4. u 1 Cor. 15. 56. Rom. 7. 8. chap. 4. 15. w Heb. ●0 . 30 , 31. 
A30137	----	A defence of the doctrine of justification, by faith in Jesus Christ: shewing, true Gospel-holiness flows from thence. Or, Mr. Fowler's pretended design of Christianity, proved to be nothing more then to trample under foot the blood of the Son of God and the idolizing of man's own righteousness. As also, how while he pretends to be a minister of the Church of England, he overthroweth the wholesom doctrine contained in the 10th. 11th. and 13th. of the Thirty Nine Articles of the same, and that he falleth in with the Quaker, and Romanist, against them. By John Bunyan. Bunyan, John, 1628-1688. 1673 Approx. 322 KB of XML-encoded text transcribed from 66 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A30137 Wing B5508 ESTC R215886 99827644 99827644 32067 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A30137) Transcribed from: (Early English Books Online ; image set 32067) Images scanned from microfilm: (Early English books, 1641-1700 ; 1923:5) A defence of the doctrine of justification, by faith in Jesus Christ: shewing, true Gospel-holiness flows from thence. Or, Mr. Fowler's pretended design of Christianity, proved to be nothing more then to trample under foot the blood of the Son of God and the idolizing of man's own righteousness. As also, how while he pretends to be a minister of the Church of England, he overthroweth the wholesom doctrine contained in the 10th. 11th. and 13th. of the Thirty Nine Articles of the same, and that he falleth in with the Quaker, and Romanist, against them. By John Bunyan. Bunyan, John, 1628-1688. [4], 118, [2] p. Printed for Francis Smith, at the Elephant and Castle, without Temple-Bar, [London] : 1673. With a final advertisement leaf. Apparently a re-issue of the 1672 edition, with errata printed at the foot of p. 118. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Fowler, Edward, 1632-1714 -- Controversial literature -- Early works to 1800. Church of England -- Apologetic works -- Early works to 1800. Latitudinarianism (Church of England) -- Controversial literature -- Early works to 1800. Justification -- Early works to 1800. 2005-02 TCP Assigned for keying and markup 2005-02 Aptara Keyed and coded from ProQuest page images 2005-04 Rachel Losh Sampled and proofread 2005-04 Rachel Losh Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion A DEFENCE OF THE Doctrine of Iustification , BY FAITH IN JESUS CHRIST ▪ SHEWING , True Gospel-Holiness flows from Thence . OR , Mr. FOWLER' 's Pretended Design of CHRISTIANITY , Proved to be nothing more then to trample under Foot the Blood of the Son of God ; and the Idolizing of Man's own Righteousness . AS ALSO , How while he pretends to be a Minister of the Church of England , he overthroweth the wholesom Doctrine contained in the 10 th . 11 th . and 13 th . of the Thirty Nine Articles of the same , and that he falleth in with the Quaker , and Romanist , against them . By JOHN BVNYAN . Disalowed indeed of men , but chosen of God , and precious , 1 Pet. 2. 4. Printed for Francis Smith , at the Elephant and Castle , without Temple-Bar . 1673. A Premonition to the Reader . Gentle Reader , THat thou mayest not be tired with longing to know what Errors , and Doctrines Destructive to Christianity , Mr. Fow●er , in his Feigned , design of Christianity , hath presented the World withal ; and that thou mayest even in the Entry , see that which more fully is shewn in the House : Namely , of the Contradiction that is in his Book , to the wholesome Doctrine of the Church of England , while he stands a Minister of the same . I have thought convenient , instead of an Epistle , to present thee with those Doctrines contained in his ; and that are refuted by the Book that thou hast in thy hand . The which also , I hope , will be a sufficient Apologie for this my undertaking . His Doctrines are these . 1. That the First Principles of Morrals , those First Written in Mens hearts , are the Essentials , the Indispensible , and Fundamental Points ●r Doctrines of the Gospel , Pag. 8 , 281 , 282. 2. That these First Principles , are to be followed , Principally , as they are made known to us , by the Dictates of Humane Nature ; and that this obedience , is the first , and best sort of obedience , we Christians can perform , Pag. 8 , 9 , 10. 3. That there is such a thing as a foundness of Soul , and the purity of Humane Nature in the World , Pag. 6. 4. That the Law , in the first Principles of it , is far beyond , and more obliging on the hearts of Christians , then is , That of coming to God by Christ , Pag. 7 , 8 , 9 , 10. 5. That the Precept of coming to God by Christ , &c. is in its own Nature , a thing indifferent , and absolutely considered neither good nor evil , Pag. 7 , 8 , 9. 6. That Christ's great Errand , in coming into the World , was to put us again in Possession of the Holiness we had lost , P. 12. 7. That John the Baptist , the Angel that was sent to Zecharias , and Mary , Preached this Doctrine ; and so also did Malachy the Prophet , Pag. 13. 8. That Christ by saving us from Sin , is meant , not first , his saving us from the punishment , but from the Filth , and from the punishment , as a Consequence of that , Pag. 14 , 15. 9. That Christ's Work , when he was come , was to establish ONLY an inward Real Righteousness , Pag. 16. 10. That Christ's fulfilling the Law FOR VS , was by giving more perfect , and lighter instances of Morral Duties , then were before expressly given , Pag. 17. 11. That Christ's Doctrine , Life , Actions , Miracles , Death , Resurrection , Ascention , and coming again to Judgement , is all Preached to establish us in this Righteousness , Chap. 2 , 3 , 4 , 5 , 6 , 7 , 8. 12. That it is not possible a Wicked man should have God's Pardon , Pag. 119. 13. That it is impossible Christ's Righteousness should be imputed to an Vnrighteous Man , Pag. 120. 14. And that if it were , he boldly affirms , it would signifie as little to his happiness , while he continueth so , as would a Gorgious and Splendid Garment , to one that is almost starved , Pag. 120. 15. For God to Justifie a Wicked man , &c. would far more disparage his Justice and Holiness , then advance his Grace and Kindness , Pag. 130. 16. He saith , Men are not Capable of God's pardoning Grace , till they have truly repented them of all their Sins , Pag , 130. 17. The Devils , saith he , have a large measure of these Attributes of God ; as his Power , Knowledge , &c. Pag. 124. 18 That Christ did himself perform , as our example , what ever he required of us to do ; Yea , That he trod , himself EVERY step of our Way to Heaven , Pag. 148. 19. The Salvation of Christ , First , Consists in curing our Wounds , ( our Filth . ) And Secondarily , In freeing us from the Smart , Pag. 216. 20. That pardon doth not so much Consist in Remission , as in healing ; to wit , our filth , Pag. 216. 21. Faith Justifieth , AS it includeth true Holiness in the Nature of it ; it Justifieth AS it doth SO , Pag. 221. 22. That Faith which Intitles a Sinner to so high a Priviledge as that of Justification , must needs be such as complyeth with ALL the purposes of Christ's coming into the World , &c. And it is no less necessary that it should Justifie AS it doth THIS , Pag. 222. 23. He wonders that any Wordly man should be so difficultly perswaded , to imbrace THIS account of Justifying Faith , Pag. 222. 24. There can be no pretence for a man , to think that Faith should be the condition or instrument of Justification , as it complyeth with , only the Precept of relying on Christ's Merits for the obtaining of it , Pag. 223. 25. It is , saith he , As clear as the Sun at Noon-day , that obedience to the other Precepts must go before obedience to this , Pag. 223. 26. He shall be his Apollo , that can give him a sufficient reason , why Justifying Faith should consist in Recombancy and Relyance on Christ's merits for the pardon of Sin , Pag. 224. 27. He will take the boldness to tell those who are dispeased with this account of Justifying Faith , that in his opinion it is impossible they should ONCE think of another , Pag. 225. 28. The Imputation of Christ's Righteousness , Consisteth in dealing with sincerely Righteous Persons , as if they were perfectly so , &c. Pag. 225. 29. The rand intent of the Gospel ; is , to make us pertakers of inward real Righteousness ; and it is but Secondary , that we should be accepted as before , Pag. 226. 30. It is not possible ( he saith ) that any other notion of this Doctrine should have truth in it , Pag. 226. 31. Whatsoever is commanded by the customes of the place we live in , or commanded by Superiours , or made by ANY circumstance convenient to be done , our Christian liberty consisteth in that we have leave to do them , Pag. 242. 32. For our resuffering to comply with these , can hardly proceed from any thing , then a proud affection of singularity , or at best from Supersticious Scrupulosity , Pag. 242. 33. Those Ministers hinder the design of Christianity , that Preach up free Grace , and Christian Priviledges OTHER WAYS then as Motives to obedience , and that scarce ever insist upon any other Duties then those of believing , laying hold of Christ's Righteousness , applying the Promises , &c. Pag. 262. 34. But to make the Christian Duties to consist either wholly or MOSTLY in THESE , &c. is the way effectually to harden Hypocrites , Pag. 262. 35. Those Ministers do nothing less then Promote the design of Christianity , that are never in their Element but when they are talking of the irrespectiveness of God's Decrees , the absolute promises , the utter Disability , and perfect Impotency of Natural men , to do any thing towards their own Conversion , Pag. 262. 36. He is the only Child of Abraham , who in the purity of his heart obeyeth those substantial Laws , that are by God imposed upon him , Pag. 283. 37. There is NO Duty more affectionately commanded in the Gospel , then that of Alms-giving , Pag. 284. 38. It is impossible we should not have the design of Christianity accomplished in us , &c. if we make our Saviours most excellent life the Pattern of our lives , Pag. 296. 39. To do well is better then believing , Pag. 299. 40. To be imitators of Christ's Righteousness even of the Righteousness we should rely on , is counted by Mr. Fowler , more noble , then to rely thereon , or trust thereto , Pag. 300. Reader , I Have given thee here but a taste of these things ; and by my Book but a brief reply to the Errors that he by his hath devulged to the World : Al , though many more are by me reflected then the 40 thou art here presented with . God give thee eyes to see , and an heart to shun and escape all these things that may yet come to pass , for hurt , and to stand before the Son of Man. Thus hoping that this short taste may make Mr. Fowler ashamed , and thee receive satisfaction , touching the truth and state of this Man's Spirit and Principles ; I rest , From Prison , the 27. of the 12 Month , 1671. Thine to serve thee in the Gospel of Christ. J. Banyan . A DEFENCE Of the Doctrine of JUSTIFICATION By Faith in Jesus Christ ; Proving , That Gospel-Holiness flows from thence , &c. SIR , HAving heard of your Book , Entituled , The Design of Christianity ; and in that was contained such Principles , as gave just ofence to Christian ears , I was desirous of a view thereof , that from my sight of things I might be the better able to judge . But I could not obtain it till the 13 th of this 11 th Month , which was too soon for you Sir , a pretended Minister of the Word , so vilely to expose to publick view , the rottenness of your heart in Principles Diametrically opposite to the simplicity of the Gospel of Christ. And had it not been for this consideration , that it is not too late to oppose open Blasphemy , ( such as endangereth the Souls of thousands ) I had cast by this answer , as a thing out of season . Two things are the Design of your Book . 1. To assert , and justify a thing which you call inward , reall righteousness , and Holiness . 2 To prove , That the whole , the grand , the only , and ultimate design of the Gospel of Christ , is to begin , and perfect this righteousness . Into the truth , or untruth , of both these , as briefly as I may , I shall at this time inquire . First , Therefore , a little to examine the nature of your Holiness and Righteousness● as your self hath described the same . 〈◊〉 It 〈◊〉 ( say you ) so sound a complexion of Soul , at ma●●tains in life & vigour , whatsoever is essential to it , & suffereth not any thing unnatural to mix with that which is 〈◊〉 : By the force and power whereof , a man is enabled to behave himself as a Creature indued with a principle of reason ; keeps his supreme faculty in its throne , brings into due subjection 〈◊〉 his inferiour ones ; his sensual imagination , his passions and 〈…〉 You adde farther , It is the purity of the humane nature , ingaging those in whom it resides , to demean themselves suitably in that state in which God hath placed them ; and not to act disbecomingly in any co●●●ion , circumstance or relation . You say moreover . It is a Divine , or God-like nature , causing a● hearts 〈…〉 of of , and an affectionate complyance with the eternal laws of rig●teousness ; and a behaviour agreeable to the essential , and 〈…〉 differ●nces of good and evil . page 6. Farther , You call it a principle or habit of Soul , originally dictates of humane nature . page 8. A disposition and temper of the inward man , as powerfully inclin● it to regard , and attend to ; aff●ctionately to imbrace and adhere too ; to be actuated by , and under the government of , all those practical principles , that are made known ●ither by revelation , nature or the use of reason . page 11. Which in conclusion you call that holiness which already we have lost . page 12. Thus Sir is your holiness , by you described , which holiness you aver is that , which is the great and onely design of Christ to promote both by his life and glorious Gospel . To take therefore your description in pieces , if happily there may be found ought , but naught therein . It is ( say you ) an healthful complexion of Soul , the purity of the humane Nature , &c. Answ. These are but words ; there is no such thing as the purity of our Nature , abstract and distinct from the sinful pollution that dwelleth in us . 'T is true , a man may talk of , and by Argument distinguish between Nature and sin ; but that there is such a Principle in man ( since Adams fall ) a Principle by which he may act , or that Christs whole Gospel-design is , the helping forward such a Principle , is altogether without Scripture or reason . There is no man by Nature , that that hath any soundness in him , ●o , neither in Soul or Body ; his understanding is darkened , his Mind and Conscience is defiled , his Wills perverted and obstinate : There is no judgment in his goings . Where now is the sound and healthful complexion of Soul ? Let the best come to the best , when we have mustered up all the excellencies of the Soul of man , as man , shall nought we find there , but the lame , the blind , the defiled , the obstinate and missed faculties thereof . And never think to evade me by saying , the Graces of the Spirit of God are pure : for with them you have nothing to do ; your Doctrine is of the sound Complexion of Soul , the purity of the humane Nature , a habi● of Soul , and the holiness we lost in Adam , things a great way off from the Spirit of Grace , or the gracious workings of the Spirit . You talk indeed of a Divine or Godlike Nature , but this is still the same with your pure humane Nature , or with your sound Complexion , or habit of Soul ; and so must either respect man , as he was Created in the Image or likeness of God , or else you have palpable contradiction in this your description . But it must be concluded , that the Divine Nature you talk of , is that , and no other then the dictates of the humane Nature , or your feigned purity thereof ; because you make it by your words the self same ; it is the purity of the humane Nature , it is a Divine or Godlike Nature . 2. But you proceed to tell us of a Degree ; it is so found and healthful a complexion or temperature of the faculties , qualities or vertues of Soul , as maintains in life and vigour , whatsoever is essential to it , and suffereth not any thing unnatural to mix with that which is so . Answer . If , as was said before , there is no soundness of Soul in man , as man , and no such thing as a purity of our Nature , abstract from that which is sin ▪ then where shall we find so healthful a complexion , or temperature of Soul , as to maintain in life and vigour whatsoever is essential to it , and that suffereth not any thing unnatural to mix with that which is so ? But let us take Pauls definition of a man ; There is none righteous , no not one , there is none that understandeth , there is none that seeketh after God , they are all gone out of the way , they are● together become unprofitable , there is none that doth good , no not one . Their threat is an open Sepulch●e , with their Tongues they have used deceit , the poison of Asps is under their lips , whose Mouth is full of Cursing and Bitterness ; their feet are swift to shed Blood , destruction and misery are in their ways , and the way of Peace they have not known , there is no fear of God before their Eyes . I the rather give you this of Paul , then any of my own ; because it is the soundest complexion of Soul , that the Holy Ghost himself could draw . Here is now no purity of the humane Nature , nor such sound complexion of Soul as can keep it self from mixing with that which is contrary to itself . And note , that this is the state of all men , and that as they stand on themselves before God ; Wherefore together , even altogether , all the men in the World , take them in their most pure naturals , or with all the purity of humanity , which they can make , and together , they still will be unprofitable , and so must come short of doing good , that every mouth might be stopped , and all the World become guilty before God , ver . 19. 3. But proceeding , you say , that this complexion is so forcible as to keep his supreme faculty ( I suppose you mean the Conscience ) in its Throne , and that brings into due subjection all his inferiour ones as namely his sensual imagination , bruitish passions and affections . Answ. These words suppose that it is within the power of a mans own Soul , always to keep sin out of it self , and so guilt out of the Conscience ; albeit the Scripture saith , that both the mind and it are defiled with the filth of sin , in all whoever do not believe the Gospel , with which belief this description me●leth not . 2. They suppose that this Conscience is perfectly clear and light , when the Scriptures say they have the understanding darkened ; yea and farther , in despite of these your sayings of the sound complexion of Soul , of the purity of humane Nature , and of this supreme faculty , the Scriptures teach , that man in his best estate is altogether vanity , that they are darkness and night , &c. Yea , say you , this sound complexion brings into due subjection all his inferiour ones . Answ. Here seems to be a contradiction to the former part of this description , yea , to the Nature of the Soul it self ; for you say ; before it suffereth not any thing unnatural to mix it self therewith , when yet here you seem to suggest that part , I say , even part of it self is disobedient and rebellious ; It brings into subjection all his inferiour ones . It brings into due subjection . Answ. Due subjection is such as is everlasting , universal , perfect in Nature , kind and manner , such as the most righteous , perfect , comprehensive Law , or Commandment cannot object against , or find fault therewith . Here 's a Soul ! here 's a pure humane Nature ! here are pure dictates of a brutish beastly man , that neither knows himself nor one title of the Word of God. But there is a Generation that are pure in their own Eyes , yet are not washed from their fil●hiness . It is the purity of the humane Nature , ingaging those in whom it resides , &c. Answ. That is , verily in none at all ; for there is no such thing in any , man in this world , as a purity of humane Nature : we are all an unclean thing , and who can bring a clean thing out of an unclean ? not one . Again , what is man that he should be clean ? or he that is born of a Woman , that he should be holy ? These are therefore expressions without the Testimony of the Word , arising from your own phantasie . It is a Divine or Godlike Nature . Answ. Thus you seem allso to fetch from the similitude or likeness of God that was in us at out first Creation , before we sinned ; but that similitude being at best but Created , and since most unspeakably defiled , defaced and polluted with sin ; there is now , no not in the best of men , as men , any smiles , likeness and similitude of God to be found , no such petty Divine or Godlike Nature to be found , as you magine . But having thus stated your holiness in its Nature and essence , you come in the next place to tell us , under what considerations it moveth a person to act , also by what Rules and Laws it squareth its acts and doings . First by or under what considerations it acts , and these you scatter here and there in this your description of holiness , under these heads . First , To act as becomes a Creature indued with a principle of reason , eyeing the state or place in which God hath set him ; approving of , affecting and complying with the Eternal Laws of righteousness , Pag. 6. which eternal Laws in Page 8. you call the Divine moral Laws , those that were first written in the hearts of men , and originally the dictates of humane Nature , &c. Secondly , To do these , from truly generous Motives and Principles , Page 7. such as these . 1. Because it is most highly becoming all reasonable Creatures ( you might also have added , and those unreasonable ) to obey God in every thing ( within their Spheres ) and as much unbecoming them to disobey him , Page 8. 2. Because it is a base thing to do unjustly , Page 11. Now a little to touch upon all these , and then to proceed to what is behind . First , To act and do the things of the moral Law , but as Creatures indued with a Principle of Reason , is but to do things in our Sphere as Men , as the Beast , the Hog or Horse doth things in his , as a Beast which is at best , if it could be attained , to act but as pure naturals , which state of man is of at infinite distance from that , in which it is by God expected , the man must act , that doth ought that is pleasing in his fight . For First , The qualification and consideration by you propounded , is that which is in all men , in men simply as men , they being reasonable Creatures , and somewhat , though qut somewhat capable of acting as such . Secondly , This qualification is not only in , but of men ; reason is of the Man himself , even that which is as essential to him , as is that of his being Created or made . Thirdly , The Law also , which you call Divine , Moral and Eternal is that which is naturally seated in the Heart , and as you your self express it , is originally the Dictates of humane Nature , or that which Mankind doth naturally assent to , Page 11. Now I say , that a man cannot by these Principles , and these qualifications , please the God of Heaven , is apparent . 1. Because none of these are Faith , but without Faith it is impossible to please him . Heb. 11. 6. 2. Because none of these is the Holy Ghost , but there is nothing accepted of God , under a New Testament consideration , but those which are the fruits of the Spirit , Gal. 5. 22. 3. The Man and Principles you have stated , may be such as are utterly Ignorant of Jesus Christ , and of all his New Testament things as such : But the Natural man receiveth not the things of the Spirit of God ( the things of his New Testament ) for they are foolishness to him , neither can he know them , because they are Spiritually discerned , 1 Cor. 2. 24. 4. Your qualifications and considerations , know nothing at all of the adoption of Sons , and of our acting and doing our Duty , as such . You only content your self to rest within the confines of the humane Nature , acts of reason , as men or Creatures only , or in their supposed pure , natural Principles . And Sir , a little by way of digression ; I will tell you also of our truly Christian righteousness , both as to its original or first Principle , and also how , or under what capacity it puts the Person that is acted by it . First , The Principle which is laid within us , it is not the purity of the humane Nature , but of the Holy Ghost it self , which we have of God received , by believing in the Son of God , a principle as far above yours of Humanity , as is the Heavens above the Earth ; yours being but like those of the first Adam , but ours truly those of the second . As is the Earthly , such are those that are Earthly ; and as is the Heavenly , such are those that are Heavenly . Now whosoever hath not this Principle , although he be a Creature , and also have the Dictates of the humane Nature , yea , and also follows them , yet he is not Christs : If any man have not the Spirit of Christ , he is none of his . Thus therefore is the Christian Principle , another from , and far above your Heathenish Pagan one . By 〈◊〉 is Spirit is the Christian qualified with Principles , not N●●ural , but Spiritual , such as Faith , Hope , Joy , Peace , &c. all which are the fruits of the Revelation of the forgiveness of sins , freely by Grace , though the Redemption that it in Jesus Christ In this Spirit and Faith we walk , by this Spirit we are led , even into the Joy and Peace of the New Testament of our Lord ; wherefore our Holy Actions are the fruits of Righteousness , that is by Jesus Christ , not by our humane Nature , or the purity of it in us ; yea , they are the fruits of the Spirit of God , the qualifications that attend the new Covenant , and those that by the work of regeneration are brought within the bounds and Priviledges thereof . Wherefore Secondly , The capacity that we are in , who act and do from the Heavenly Principle ; it is that of Sons , the Sons of God by adoption , as the Apostle said ; Because ye are Sons , God hath sent forth the Spirit of his Son into your Hearts , crying , Abba Father . And again , As many as are led by the Spirit of God they are the Sons of God. This is a far other then is your humane description of acting as a Creature , indued with a Principle of Reason ; for here is a man acts as a Son , indued with the Holy Spirit of God , who hath before the World , was predestinated him to this Estate , by Jesus Christ to himself , As a Son therefore , the Christian acts and does , because he is indued with that high and heavenly Principle , mentioned before , by which Principle this man hath received a new Heart , a new Spirit , a new understanding , a good Conscience , so made by Faith in the blood of the Lord Jesus : Thus being made again anew , and another man ; he acts from a new , and another Principle then yours ; a Principle as far beyond , and above you , as is a Man above a Bruit , and as is Grace above Nature . Thirdly , As the Christian acts & does from a better Principle , and under a better capacity or consideration then that you have described ; so ( to allude to your own notion ) the first Principles by which they receive this Spirit and Adoption , are not those Principles of Morals , or those originally dictates of humane Nature ; but it is through the hearing of Faith , Gal. 3. 1 , 2 , 3. by which we understand , that the Son of God became a Man , dyed for our sins , hath saved us from the curse of God , and accounted us to be the righteousness of God in him ; this being heard with the Gospel , and a new-Testament - hearing , the Holy Ghost forthwith possesseth us , by the glorious working whereof we are helped through the Son , to call the God of Heaven , our Father . Now thus being made free from sin , by the only Faith of Jesus Christ , we have our fruit unto holiness , and the end everlasting life . And here come in those reasonable conclusions , which you would make the very radicals of Christianity , they being only remote , and after conclusions , drawn from the forementioned Mercy of God , viz. from predestination , Calling , Adoption , and Justification by Christs Blood , sinners . I say these are the things which Paul endeavored to provoke the Romans , Philippians and Colossians to an Holy Conversation by . 1. To the Romans , I beseech you therefore , saith he , by the Mercies of God ; ( What Mercies ? Why those of Election , Redemption , Calling , Justification , and Adoption mentioned in the foregoing Chapters ) that you present your Bodies a living Sacrifice , Holy , acceptable to God , which is your reasonable service , Rev. 12. 1. 2. To the Philippians , If there be therefore any consolation in Christ , if any Comfort of Love , if any fellowship of the Spirit , if any Bowels and Mercies , fulfill ye my joy , that ye be like minded , Phil. 2. 1. 3. To the Colossians , If you be risen with Christ , seek those things that are above , where Christ sitteth on the right hand of God ; set your affections on things above , not on things of the Earth ; for you are dead , and your life is hid with Christ in God , when Christ who is our life shall appear , then shall ye also appear with him in Glory . Now mark ; mortifie therefore , therefore ! wherefore ? why , because they were risen with Christ ; because they should appear at the end of this World with Christ himself in Glory ; therefore mortifie the deeds of the Body , or our Members that are upon the Earth , Col. 3. 1 , 2 , 3 , 4 , 5. These Sir are the Motives by which we Christians act ; because we are forgiven , because we are Sons , and if Sons , then Heirs , and so we act ; but to speak to this more anon . Perhaps you will say I deal not fairly with you , because you treat , as of moral , so of Gospel or New Testament Laws . But to that I will answer at present , that in this description of your Holy Principle , which is the Foundation of your Book , whether the Laws be Natural or Spiritual , moral or of Grace , the Principle by which you do them , is no other then the Principle of Nature , the dictates of the humane Nature ; and so such as can by no means reach the Doctrines of the Gospel any farther then to make a Judgment of them , by that wisdom which is enmity with God , as will farther be seen in my progress through your Book . Indeed you make mention of Divine Laws , and that under two Heads . 1. Such as are of an indispensible and Eternal Obligation , as those purely moral . 2. Such which you call positive precepts , in themselves of an indifferent Nature , and absolutely considered are neither good nor evil . Of those of this kind that we have under the Gospel , you say you know but three , viz , That of coming to God by Christ , and the Institutions of Baptism and the Lords Supper . Page 7 and Page 9. So then , although you talk of Gospel positive Laws , and particularly that of coming to God by Christ ; yet those which you call first Principles of Morals , are of higher concern with you , and more indispensible by far then this , this being a thing of an indifferent Nature , and in it self absolutely considered , is neither good nor evil ; but the other is the life of the matter . But a little to gather you up . The Morals , say you , are indispensible , and good in themselves ; but that of coming to God by Christ , a thing indifferent , and in it self neither good nor evil . Wherefore though in this your description , you talk of confirming to all those good and practical Principles , that are made known either by Revelation , Nature , or the use of Reason , yet in this your obedience you reckon coming to God by Christ , but an act of a very indifferent Nature , a thing if done not good in it self , neither evil in it self , should a man leave it undone ; and so consequently a man may have in him the ground and essentials of Christianity without ; it may be saved , and go to Heaven without it : for this I say , whatsoever is of an indifferent Nature in it self , is not essential to the Christian Religion ; but may or may not be done without the hazard of Eternal Salvation ; but say you , this of coming to God by Christ , is one of the positive precepts , Page 9. which are in themselves things indifferent , and neither good nor evil : therefore not of the substance of Christianity . But Sir , where learned you this new Doctrine , as to reckon coming to God by Christ , a thing of so indifferent a Nature , a thing not good in it self , but with respect to certain Circumstances , Page 7. Had you said this of Baptism and the Supper of the Lord ; I could with some allowance have born your words , but to count coming to God by Christ a thing iudifferent in it self , is a blasphemy that may not be born by Christians ; it being too high a contempt of the Blood , and too great a disgrace to the Person of the Lord , the King of Glory , of which more hereafter , but to return . The intent of this your description is to set before us these two things . 1. What are the essentials of the Rule of that Holiness , which by the Gospel we are immediately obliged to , if we would be justified in the sight of God. 2. What are the principles by which we act , when we do these works aright . For the first you tell us , they are the first Principles of Morals , such as are self evident , and therefore not capable of being properly demonstrated ; as being no less knowable , and easily assented to , then any proposition that may be brought for the proof of them , Page 8. Such as are self-evident or evident of themselves ; to what ? To us as men that know the Principles of Reason , and that are as easily assented to as any proposition ; such as may be as easily known , as we know there is a day or night , Winter and Summer , or any other thing that may be brought for the proof of them . This Law therefore is none other , then that mentioned in Rom. 2. 14 , 15. which is the Law of our Nature , or that which was implanted in us in the day of our Creation , and therefore is said to be our selves , even Nature it self , 1 Cor. 11. 14. Secondly , the Principle , say you , by which we act , and in the strength of which we do this Law , it is the Principle of Reason , or a reasonable compliance with this Law written in our Hearts , and originally dictates of humane Nature , &c. which certain Principle , say you , is this , To count it most highly becoming all reasonable Creatures , to obey God in every thing and as much disbecoming them , in any thing to disobey him , Page 8. The sum is ; this your Holiness both in root and act is no other then what is common to all the men on Earth ; I mean so common as that for the first , is in their Nature , as the second is also part of themselves , they being Creatures whose prime or principal distinction from other , consisteth in that they are reasonable , and such as have reason as a thing essential to them ; wherefore the excellency that you have discoursed of , is none other then the excellency and goodness that is of this World , such as in the first Principles of it is common to Heathens , Pagans , Turks , Infidels : and that as evidently dictates to those that have not heard the Gospel ( I mean as to the Nature the good and evil ) as it doth in them that sit under the sound thereof ; and is the self same which our late ungodly Heriticks the Quakers have made such a stir to promote and exal● , only in the description thereof you seem more ingenious then they : for whereas they erroniously call it Christ , the light of Christ , Faith , Grace , Hope , the Spirit , the Word that is nigh , &c. you give it the names due thereto , viz. A complexion or complication and combination of all the virtue of the Soul , the humane Nature , the dictates of it , the Principles of reason , such as are self-evident , than which there is nothing Mankind doth naturally assent to , Page 6 , 7 , 8 , 9 , 10 , 11. only here as I have said , you glorifie your errors also , with Names any Titles that are not to be found , but in your own deluded Brains : As that the virtues of the Souls can keep themselves incommixed , that there is yet in us the purity of the humane Nature , of such a disposition , that can both by light and power give a man to see , and powerfully incline him to , and bring him under the government of all those good and practical principles , that are made known either by Revelation , Nature , or the use of Reason . But I say , these principles thus stated by you , being the principles , and the goodness of this World , and such as have not faith , but the law , not the holy Ghost , but humane nature in them ; they cannot be those which you affirm , was or is the design , the great , the only , and ultimate design of Christ , or his Gospel to promote , and propagate in the World ; neither with respect to our justification before God from the curse ; neither with respect to the workings of his Spirit , and the faith of Jesus in our hearts , the true Gospel or evangelical Holiness . First , It is not the righteousness that justifieth us before God from the curse ; because it is that which is properly our own ; and acted and managed by principles of our own , arising originally in the roots of it , from our own . There is the righteousness of Men , and the righteousness of God : that which is the righteousness of Men , is that which we do work from matter and principles of our own ; but that which is the righteousness of God , is that which is wrought from matter and principles purely Divine , and of the Nature of God. Again , that which is our own righteousness , is that which is wrought in and by our own persons as Men ; but that which is the righteousness of God , is that which is wrought in and by the second person in the Trinity , as God and Man in one person ; and that resideth onely in that person of the Son. I speak now of the righteousness by which we stand just before God , from the curse of the Law. Now this righteousness of ours , our own righteousness , the Apostle always opposeth to the righteousness of God , saying , They going about to establish their OWN righteousness , have not submitted themselves to the righteousness of God. Farther , This righteousness of our own , Paul counts loss and dogs-meat , in comparison of that other , far more glorious righteousness , which he calleth as it is in truth , the righteousness of God , which as I said but now , resideth in the person of the Son. Therefore saith Paul , I cast away my own righteousness , and do count it loss , and but dung , that I may win Christ , and be found in him , not having my own righteousness , which is of the law , but that which is through the faith of Christ , the righteousness which is of God by faith . The righteousness therefore , that is our own , that ariseth from matter and principles of our own , ( such as that which you have described ) justifieth us not before God from the curse . Secondly , The righteousness that you have described , justifieth us not , as before , because it is the righteousness which is of the moral law , that is , it is wrought by us , as walking in the law . Now it mattereth not , whether you respect the law in its first principles , or as it is revealed in the table of the ten Commandments , they are in nature but one , and the same , and their substance and matter is written in our Hearts , as we are Men. Now this righteousness , the Apostle casteth away , as was shewed before ; not having mine own righteousness , ( saith he ) which is of the law ; why ? Because the righteousness that ●aveth us from the wrath of God , is the righteousness of God ; and so a righteousness that is without the law . But now the righteousness of God without the law is manifest , being witnessed by the law and the prophets , even the righteousness of God , which is by faith of Jesus Christ , unto all , and upon all them that believe . Rom. 3. The righteousness of God without the law ; the righteousness of Christ who is naturally God ; wherefore such a righteousness , as was accomplished by him , that was Lord , and the very God of the law ; whose nature was infinite , and not that which the law could command or condemn ; neither was the command of the law , the great and principal argument with him , no , not in its first and highest principles , to do or continue to do it ; but even that which the law commanded of us , that he did , not by the law , but by that spirit of life , that eternal Spirit , and God-head , which was essential to his very being : He did naturally and infinitely that which the law required of us , from higher , and more mighty principles then the law could require of him : for I should reckon it a piece of prodigious blasphemy , to say , that the Law could command his God , the Creature , his Lord and Creator : but this Lord God , Jesus Christ , even he hath accomplished righteousness , even righteousness that is without , that is above , higher , and better then that of the Law : and that is the righteousness that is given to , and put upon all them that believe . Wherefore the Lord Jesus Christ , in his most blessed life , was neither prompted to actions of holiness , nor managed in them , by the purity of humane nature , or those you call first principles of morals , or as he was simply a reasonable Creature ; but being the natural Son of God , truly , and essentially , eternal as the Father ; by the eternal Spirit , his God-head , was his man-hood governed , and acted , and spirited to do and suffer . He through the eternal spirit offered himself without spot to God ; which offering respects not onely his act of dying , but also that by which he was capacitated to dye without spot in his sight ; which was the infinite Dignity , and Sinlessness of his person ; and the perfect justice of his Actions . Now this person , thus acting , is approved of , or justified by the Law to be good : for if the righteousness of the Law be good , which Law is but a creature , the righteousness of the Lord , the God of this Law , must needs be much more good ; wherefore here is the Law , and its perfection swallowed up , even as the light of a Candle , or Star is swallowed up by the light of the Sun. Thus then is the believer made , not the righteousness of the Law , but the righteousness of God in Christ ; because Christ Jesus who is the righteousness of the Christian , did walk in this world , in , and under the Law ; not by legal and humane principles , which are the excellencies of men , but in , and by those that are divine , even such as were , and are of his own nature , and the essence of his eternal God-head . This is the righteousness without the Law , accomplished by a person , and principles , far otherwise , then is he , or those you make description of ; and therefore yours cannot be that , by which we stand just before the justice of God without the Law ; Now if it be a righteousness without the Law , then it is a righteousness without Men , a righteousness that cannot be found in the World ; For take away the Law , the rule , and you take away , not onely the righteousness , but that by which men , as men , work righteousness in the World : Mine own righteousness which is of the Law. The righteousness then by which a man must stand just in the sight of God from the curse , is not to be found in men , nor in the Law , but in him , and him onely , who is greater , and also , without the Law ; For albeit , for our sakes he became under the Law. even to the curse and displeasure of God ; yet the principles by which he walked in the World to God-ward , they were neither humane , nor legal , but heavenly , and done in the Spirit of the Son : Wherefore it is not the righteousness you have described , by which we stand just before God. Thirdly , The righteousness you have described , cannot be that which justifieth us before God , because of its imperfections , and that both with respect to the principle , and the power with which it is managed : For though you have talked of a sound complexion of Soul , the purity of the humane nature , and that with this addition of power , as to be able to keep it self incommixt with that which is not of it self ; yet we Christians know , and that by the words of God , that there is in man , as man , now no soundness at all , but from the crown of the head , to the sole of the foot , Botches , and Boyls , Putrifactions , and Sores . We are ALL an unclean thing ; and our righteousness , as filthy vlcerous raggs . If there had been a Law given that could have given life , verily , righteousness should have been by the Law. Could a man perform the Law to the liking of the justice of the eternal majesty , then would the Law give life to that man ; but because of the perfection of an infinite justice , and the weakness and unprofitableness of the Law through our flesh , therefore , though you speak yet farther of the excellency of your sound complexion , and of the purity of the humane nature , you must flie from your self , to another righteousness for life , or at the last stick in the jaws of Death and everlasting Desperation . For by the works of the Law shall no flesh be justified . Gal. 2. 16. It is therefore no better then error , thus to ascribe to poor man , that hath drunk iniquity like water , a soundness of soul , a purity of humane nature . Wherefore Jude saith of you , and of all such naturalists , That even in the things that you know naturally , as the bruit , in them you corrupt your selves . Jude 10. even in the very principles , the first or original dictates of your nature , or humanity . There is none that understandeth or is good , therefore there is none that doth good , no not one : that is , none as continuing in a natural state ; none by the power or principles of nature ; for he meaneth here , in your own sense , as men by natural principles have to do with the justice of the Law. Fourthly , The righteousness which you have described , cannot be that which justifieth us before God , because it is that which is not of faith . The Law is not of faith , but the man that doth them shall live in them . Gal. 3. The Apostle also in the 10 th . Chapter of the Romans tells us , that the righteousness that is compleated by doing the Law is one , and another , besides the righteousness of faith . For faith in the justification of a sinner from the curse and wrath of God , respecteth onely the mercy of God , and forgiveness of sins for the sake of Christ. God for Christs sake hath forgiven him , that is enabled to believe , that is , trust to , and venture the eternal concern of his soul upon the righteousness that is no where to be found , but in the person of the Son of God. For there is justice more then answerable to all the demands of the Law , and the requirements of the eternal justice of God , and he is our justice ; He is made unto us of God , righteousness , or justice ; that is the righteousness or justice that is in him ; is by God accounted the mans that shall accept thereof by faith , that he might be made the justice or righteousness of God in him . For the righteousness that saveth a sinner from damnation , must be equal to that in the eternal Deity : but where can that be found but in him that is naturally God , as is indeed the Son of the Father ; in him therefore , and not in the Law , there is a righteousness fit for faith to apply to . Besides , the Law is not , neither can be the object of faith to men ; for that which is the object of faith ( I speak now as to justifying righteousness ) it must be a righteousness already compleated , and as I said , a righteousness to be received , and accepted , being now perfected and offered , and given to us by the kindness and mercy of God : but a man may believe long enough in the Law , before that performs for him a perfect righteousness . The Law can work nothing unless it be wrath . Rom. 4. No thou must work BY , and not believe IN the Law. Besides , all that cometh out of the mouth of the Law is , Cursed is every one that continueth not in every thing which is written in the book of the Law to do them ; which no man is capable of doing , so as to escape the curse by doing , that hath once , or first transgressed the same . Wherefore it is a vain thing , yea an horrible wickedness in you , thus to abuse the Law , and the weakne●s of man , by suggesting that the onely , the ultimate , or grand design of Christ Jesus was , or is , the promoting of a righteousness by the Law , that is performed by humane principles in us . I could double , yea ten times double the number of these arguments against you , but I will pass from this to the second thing . The righteousness you have described , is not the true Gospel inward holiness . I told you before , that the principles which you have described , are not evangelical principles ; and now I will adde , that as they are not such in themselves , so neither do they fetch in , or obtain by our adhering to them , those things which alone can make , or work in the Soul , those truly Gospel inward acts of holiness . There are three things which are essential to the inward Gospel holiness ; of which as your description is utterly destitute , so , neither can they by that be obtained , or come into the heart . 1. The holy Ghost . 2. Faith in Christ. 3. A new Heart , and a new Spirit . Without these three , there is no such things as Gospel holiness in Man , as before I have also hinted at . But now as there is none of these three found in your discription of inward Holiness ; so neither can you , or other , by all your inclinations , either to those you call first principles of natural reason , or the dictates of humane nature , obtain or fetch into the Soul , the least dram of that which is essential , to that which is indeed according to the Gospel description of inward Gospel holiness : as will further be manifest in this that followeth . 1. The holy Ghost is not obtained by your description , that consisting only in principles of Nature , and in putting forth it self in acts of Civility and Morality . When the Apostle would convince the bewitched Galathians , that your Doctrine which was also the Doctrine of the false Apostles , was that , which instead of helping forward , did hinder , and pervert the Gospel of Christ ; he applieth himself to them in this manner . This onely would I learn of you ; Received you the Spirit by the works of the Law , or by the hearing of Faith ? By the works of the Law , that is , by putting of your principles into practice , Nay , may I not adde , by putting of your principles into practice , by a more bright , and clear rule , then in the beginning of your description is inserted by you ; for the Law as written and engraven in stones , with the addition of all the Mosaical precepts , was a more ample , and full discovery of the mind of God , then can be obtained by your virtues of Soul , your purity of humane nature , or the first principles of morals , as they are written in the heart of man ; and originally dictates of humane nature . Yet by these , by following these , by labouring to live up to the light of these , their own experience told them , that they neither could , nor did obtain the enjoyment of the holy Ghost ; but that rather their now declining the word of Faith , by which indeed they receive it at first ( whatever pretences of holiness , and godliness were the arguments to prevail with them so to do ) was in truth none other but the very witch-craft , and inchantments of the Devil . Farther , The Apostle sets this your Spirit and Principles ; and that which indeed is the Spirit of God , in aline Diametrically opposite one against another ; yea the receiving of the one , opposeth the receiving of the other . Now we have received , saith he , NOT the Spirit of the World ( that is , your Spirit , and principles of humanity ) to walk by it , or live in it ; but the Spirit which is of God , that we may know the things that are freely given us of God. 1 Cor. 2. 12. But what is the Spirit of the World ? He tells us in the verse before , it is the Spirit of a man ; which Solomon calls , the Candle of the Lord ; that which searcheth all the inward parts of the Belly . Prov. 20. 27. by humane principles , good motions to moral duties , workings of reason , dictates of nature to obey God as Creator . These things flow from the Spirit of a man , which is the Spirit of all the World. They that preach , or speak by this Spirit ; they preach or speak of the World , of the virtues of the World ; and the World , the whole World heareth them , or know in themselves what they say . Now when this Spirit is received , imbraced and followed , as the Spirit that is of God , then it must be branded with the mark of the Spirit of error , and of Antichrist ; because the act in so doing , is most wicked ; yea , and Christ himself is made head against , by it . But I say , the holy Ghost is not obtained by these principles , nor by the pursuit of them . 2. Faith is not obtained by the pursuit of your principle ; but by hearing of another doctrine , He that presseth men to look to , and live by the purity of humane nature , principles of natural reason , or by the Law , as written in the heart , or Bible ; he sets the word of Faith out of the World ; for these doctrines are as opposite , as the Spirits I spake of before ; For Moses describeth the righteousness that is of the Law , that the man that doth these things shall live by them . Now he that receiveth this Law , to do , and live by ; he hath set up , and is in pursuit of a doctrine of another nature , then that which is called the righteousness of faith ; that being such , as for justification , a●d deliverance from the curse , maketh no mention at all of hearing the Law , or of doing good works ; but of hearing of the mercy of God , as extended to sinners ; and of its coming to us through the death , and resurrection of Christ Jesus . The righteousness which is of Faith , speaketh on this wise ; say not in thine heart , who shall ascend into Heaven ( that is to bring Christ down from above ) or who shall descend into the deep , ( that is to bring up Christ again from the dead ) but what saith it ? The word is nig●h thee , even in thy mouth , and in thy heart ; that is the word of faith which we preach ; That if thou shalt confess with thy m●uth the Lord Jesus ; and shall believe in thine heart that God hath raised him from the dead , thou shalt be saved . Rom. 10. 5 ▪ 9. This then is the doctrine of faith ; or the righteousness with which faith hath to do . Now as old covenant● works , are begotten in men by the doctrine of works ; so faith is begotten by the doctrine of faith . Therefore after he had said , faith cometh by hearing ; ●e insinuates it to be the hearing the preaching of the Gospel of peace ( peace by the blood of the cross ) and the glad tidings of good things , ( ver . 14 , 15 , 16 , 17. ) of good things promised for the sake of the Lord Jesus ; not for the sake of good deeds done of us , by humane principles , or the dictates of our nature . Faith , Then the second essential , comes into the heart , not by the preaching , or the practice of your principles ; but by another , a higher , and far more heavenly doctrine . And hence the Apostle compleatly puts the difference betwixt the worker of good works in the Spirit of the Law ; and the believer that taketh hold of grace by Christ , that he may be saved thereby . The one he calls Them that are of the works of the Law : the other , They which are of Faith. This being done , he tells us , that as they differ in the principles , to wit , of Faith ; and Works , so they shall differ in conclusion : For the Law is not of faith ; the promise is onely made to faith , therefore they onely that are of faith , are blessed with faithful Abraham . 3. The third essential is , a new Heart , and a new Spirit or mind , and this also comes not by your principle , that being but the old covenant that gendreth to bondage , and that holds its Ismaels under the curse for ever : there comes no new heart by the Law , nor new Spirit . It is by the new Covenant , even the Gospel , that all things are made now . Jer. 31. 33. Ezek. 36. Heb. 8. 2. 2 Cor. 5. 17 , 18 , 19. The Apostle after a large discourse of the two ministrations , and their excellencies . ( 2 Cor. 3. ) tell us that the heart is nothing changed , so long as it abideth in the works of the Law ; but remaineth blind , and ignorant ; Nevertheless , saith he , when it shall turn ( from the Law ) to the Lord , the vail shall be taken away . But what is it to turn ( from the Law ) to the Lord ? Why even to leave , and forsake your Spirit , and principles , and works from those principles ; and flie to the grace , and merits ; the glory of the Lord Jesus Christ. Now when the heart is turned to Christ , then the vail of Moses is taken off ; wherefore then the soul with OPEN face , beholding as in a glass the glory of the Lord , is changed from glory to glory , even as by the Spirit of the Lord. 2 C●r . 3. 14 , 18. Obj●ct . But it seems a paradox to many , That a man should live to the Law , that is devote himself to the works of the ten Commandments , the most perfect rule of life ; and yet not be counted one changed , or new . Answ. Though it seemeth an untruth , yet it is most true ; That by the works of the Law , no heart is made new , no man made new . A man from principle of nature , and reason , ( which principles are of himself , and as old ) may give up himself to the goodness of the Law : Yet these principles are so far off from being new , that they are as old as Adam in Paradise ; and come into the world with all the children of men . To which principles the Law , or the first principles of morals , so equally suit , that as you have said , page 8. they are self-evident ; then which there is nothing ma●-kind d●th more naturally assent unto , page 11. Now Nature is no new principle , but an old ; even our own , and of our selves . The Law is no new principle , but old , and one with our selves ( as also you well have called it ) first written in mens hearts , and originally dictates of humane nature . Let a man then be as devout , as is possible for the Law , and the holiness of the Law. Yet if the principles from which he acts ; be but the habit of Soul , the purity ( as he feigns ) of his own nature ; principles of natural reason , or the dictates of humane nature ; all this is nothing else but the old Gentleman in his Holy-day-cloaths ; the old Heart , the old Spirit ; the Spirit of the man , not the Spirit of Christ is here . And hence the Apostle , when he would shew us a man alive , or made a new man indeed ; as he talketh of the holy Ghost and faith , so he tells us such● are dead to the Law , to the Law , as a Law of works ; to the Law as to principles of nature , Wherefore my brethen you are also become dead to the Law ( the moral Law , and the ceremonial Law ) by the body of Christ , that you should be married to another ( another then the Law ) even to him , who is raised from the dead , that we should bring forth fruit unto God. Rom. 7. 4. Ye are become dead to the Law : dead to the Law ! Why ? That you should be married to another : Married to another ! Why ? That you should bring forth fruit unto God. But doth not a man bring forth fruit unto God , that walketh orderly according to the ten Commandments ? NO , if he do it before faith in the Spirit of a man , by the dictates of humane nature , respecting the Law , as that , by the obeying of which , he must obtain acceptance with God. This is bringing forth fruit unto himself ; for all that he doth , he doth it as a man , as a Creature , from principles natural , and of himself , his own and for none other then himself ; and therefore he serveth in an old Spirit , the oldness of the letter , and for himself . But now , ( that is , ye● being dead to the Law , and married to Christ ) that ( the Law ) being dead ; by which ( while in our selves ) we were held ; Now we are delivered from that law , both as to its curse and impositions ; as it stands a Law of works in the heart of the world ; we serve in newness of the Spirit , and not in the oldness of the letter , v. 6. A man must first then , be dead to your principles , both of nature , and the Law ; if he will serve in a new Spirit , if he would bring forth fruit unto God. Wherefore your description of the principle of holiness in man , and also the principles by which this holiness is put forth by him into righteous acts ; they are such as are altogether void of the true essentials of inward Gospel-holiness , and righteousness . But there is one , thing more in this description , or rather effect thereof , which I shall also inquire into : And that is saying , As it was the errand of Christ to effect our deliverance out of that sinful state we had brought our selves into : so to put us again into possession of that holiness which we HAD LOST . page 12. The proof of this position is now your next business : that is , if I understand your learning , the remaining part of your book , which consisteth of well nigh 300 pages , is spent for proof thereof ; which I doubt not but effectually to confute with less then 300 lines . Onely first by the way , I would have my reader to take notice that in this last Clause . [ to put us again into possession of that holiness which we had lost ] is the sum of all this large description of his holiness in the foregoing pages : that is , the holiness and righteousness that Mr. Fowler hath been describing ; and adds , that Christs whole business when he came into the world was , as to effect our deliverance from sin ; so to put us again in possession of that holiness which we had lost . The holiness therefore that here he contendeth for , is that , and onely that which was in Adam before the fall , which he lost by transgression ; and we by transgressing in him . A little therefore to inquire into this , if perhaps his reader and mine , may come to a right understanding of things . First then , Adam before the fall , even in his best and most sinless state , was but a pure natural man , consisting of body and soul ; these ( to use your own terms ) were his pure essentials : In this mans heart , God also did write the Law ; that is , ( as you term them ) the first principles of morals . This then was the state of Adam , he was a pure natural man ; made by God sinless ; all the faculties of his Soul , and members of his body were clean . God made man upright . But he made him not then a Spiritual man ; The first Adam was made a living Soul , howbeit that was not first which was Spiritual : but that which was natural , and afterwards that which is Spiritual . The first man is of the earth , earthy . 1 Cor. 15 ▪ A living Soul he was ; yet but a natural man , even in his first and best estate : but earthly , when compared to Christ ; or with them that believe in Christ. So then , the holiness of Adam in his last estate , even that which he LOST , and we in him , it was none other , then that which was natural , even the sinless-state of a natural man. This holiness then was not of the nature of that , which hath for its root the holy Ghost ; for of that we read not at all in him , he onely was indued with a living Soul ; his holiness then could not be Gospel , nor that which is a branch of the second covenant : his acts of righteousness , were not by the operations of the Spirit of Grace , but the dictates of the Law in his own natural heart . But the Apostle when he treateth of the Christian inherent holiness ; first excluding that in Adam , as earthly ; he tells us , it is such as is in Christ : As is the earthly , such are they , that are earthly ; and as is the heavenly such are they that are heavenly . Let then those that are the Sons of Adam , in the state of nature as he , though not so pure , and spotless as he , be reckoned to bear his image and similitude : but let them that are the children of Christ , though not so pure as he , bear the image and similitude of Christ ; for they are conformable to the image of the Son of God. The holiness therefore that was in Adam , being but that which was natural , earthly , and not of the holy Ghost , cannot be that which Christ came into the world to give us possession of . Secondly , Adam in his best , and most sinless state , was but a type of figure : The figure of him that was to come . A type in what ? A type or figure doubtless , in his sinless and holy estate ; a type and figure of the holiness of Christ : But if Christ should come from heaven , to put us in possession of this sinless holiness that was in Adam , or that we lost in him : To what more would his work amount , then to put us into the possession of a natural , figurative , shadowish , righteousness or holiness . But this he never intended ; therefore it is not the possessing of his people with that holiness , that was the great errand Christ came into the world upon . Thirdly , The holiness and righteousness that was in ( and that we lost by ) Adam before the fall ; was such as stood in , and was to be managed by his natural perfect compliance with a covenant of works . For , Do not this sin and die , were the terms that was from God to Adam . But Christ at his coming brings in another , a better a blessed Covenant of Grace ; and likewise possesseth his Children , with the Holiness , and Priviledges of that Covenant ; Not with Adams heart nor Adams mind ; but a new Heart , a new Spirit , a new Principle to act by ; and walk in a new Covenant . Therefore the Holiness that was in Adam before , or that we lost in him by the Fall , could not be the Holiness that Christ at his Coming made it his great or onely business to put us in possession of . Fourthly , The Holiness that was in Adam before , and that we lost in him by the Fall , was such as might stand with perfect ignorance of the Mediation of Jesus Christ : For Christ was not made known to Adam as a Saviour , before that Adam was a Sinner ; neither needed he at all to know him to be his Mediator , before he knew he had offended . But Christ did not come-into the World to establish us in , or give us possession of such Holiness as might stand with perfect Ignorance of his Mediatorship . No ; The Holiness that we Believers have , and the righteous acts that we fulfil● , they come to us , and are done by us , through the knowledge of the Lord Jesus , and of his being the Messias promised . Fifthly , The Holiness that was in Adam , was neither given him through the Promise , neither encouraged by the Promise . Adam had no promise to possess him with a Principle of holiness ; it came to him by Creation : neither had he any promise to strengthen or encourage him in Holiness . All he ●id was Instructions concerning his Duty , and Death threatned if he did it not : But Christ came not , to give us possession of an holyness or Righteousness , that came to us by our Creation , without a Promise ; and that hath no promise to encourage us to continue therein ; but of an Holiness that comes to us by the best of Promises , and that we are encouraged to by the best of Promises . Therefore it was not his great Errand when he came from Heaven to Earth , to put us in possession of that Promiseless holiness that Adam had before , and that was lost in him by the Fall. Lastly , In a word ; The Holiness that Adam had before , and that we lost in him by the Fall ; it was a natural shadowish old Covenant , promiseless holiness ; such as stood and might he walked in , while he stood perfectly ignorant of the Mediator Christ. Wherefore it is rather the Design of your Apollo the Devil , whom in Page 101. you bring forth to applaud your Righteousness ; I say ; it is rather his Design then Christ , to put men upon an indeavour after a possession of that : For that which is truely Evangelical , is the Spiritual , Substantial , New Covenant , promised holiness ; that which cometh to us by , and standeth in the Spirit , Faith and Knowledge of the Son of God , not that which we lost in Adam . Wherefore the Song which there you learnt of the Devil , is true , in the sense he made it , and in the sense for which you bring it ; which is , to beget in men , the highest esteem of their own humane nature ; and to set up this natural , shadowish , promiseless , ignorant holiness , in opposition to that which is truely Christs . To dwell in Heaven doth not more please him , then Within the Souls of Pious mortal Men. This is the Song ; but you find it not in Matthew , Mark , Luke , or John , but among the Heathens who were his Disciples ; and who were wont to enquire at his mouth , and learn of him . Thus have I Ra●●d the foundation of your Book , even by overthrowing the Holiness , and Righteousness , which by you is set up , as that which is the onely true Gospel , and Evangelical . Wherefore it remaineth , that the rest of your Book , viz. whatever therein is brought , and urged for the proof of this your Description of Holiness , &c. it is but the abuse of Christ , of Scripture , and Reason ; it is but a wresting and corrupting of the Word of God , both to your own destruction , and them that believe you . But to pass this , and to come to some other passages in your Book ; And first to that in Page 5 th . where you say , The Holiness , which is the Design of the Religion of Christ Jesus , is not such as is subjected in any thing without us ; or is made ours by a meer external , or outward application , &c. 1. These words secretly smite at the Justification that comes by the imputation of that most glorious Righteousness that alone resideth in the Person of the Lord Jesus ; and that is made ours by an act of eternal Grace , we resting upon it by the Faith of Jesus . 2. But if the Holiness of which you speak , be not subjected to any thing without us , then it is not of all that fulness which it pleased the Father should dwell in Christ : For the Holiness and Righteousness , even the inward Holiness that is in Saints , it is none other then that which dwelleth in the Person of the Son of God in Heaven : Neither doth any man partake of , or enjoy the least measure thereof , but as he is united by Faith to this Son of God , The thing is as true in him , in us ; in him as the Head , and without measure ; and is originally seated in him , not in us . Of his fulness have we all ( Saints ) received , and grace for grace . Wherefore the holiness that hath its original from us ; from the purity of the humane nature ( which is the thing you aim at ) and that originally , as you term it , is the dictates thereof , is the Religion of the Socinians , Quakers , &c. and not the Religion of Jesus Christ. And now I will come to your indifferent things , viz. those which you call , positive Precepts ; things , say you , of an indifferent nature ; and absolutely considered , are neither good nor evil ; but are capable of becoming so ; onely by reason of certain Circumstances : Of these positive indifferent Precepts , you say , you know but three in the Gospel ; but three that are purely so viz. That of coming to God by Christ , the Institutions of Baptisme , and the Lords Supper . This we have in Page 7. and 9. 1. These words , as I hinted before , are highly derogatory to the Lord the King of Glory , and trample as much upon the Blood of the Son of God , as words can likely do . For first , If coming to God by Christ , be in it self but an Indifferent thing , then , as I also hinted before , it is not of the substance of Christianity ; but a man may be truely a Christian without it ; may be saved , and go to heaven without it ; This is in truth the Consequence of your words : for things purely of an indifferent nature , do not in themselves either make or marre the Righteousness that justifieth us from the Curse before God. Wherefore by your Argument , if a man remain ignorant of that positive Precept , of coming to God by Christ ; he remaineth ignorant but of an Indifferent thing , a thing that in its self is neither good nor evil , and therefore not essentially material to his Faith or justifying Righteousness . 2. An indifferent thing in it self is next to nothing , neither good nor evil , then but a thing betwixt them both . Then is the Blood of the Lord Jesus , in it self , of no value at all ; nor Faith in him , of it self , any more then a thing● of ●ought ; their virtue and goodness onely dependeth upon● certain Circumstances that make them soo ? For the indifferency of the thing lyeth not simply in coming to God , but in coming to him by Christ : Coming otherwise to God , even in this mans eyes , being the All in All ; but in this coming , in coming to him by Christ , there lyeth the indifferency . I marvel what injury the Lord Jesus hath done this man , that he should have such indifferent thought of coming to God by him ? But hath he no better thoughts of his own good deeds , which are by the Law ? Yes doubtless , for those ( saith he ) are of an indispensible , and eternal obligation , which were first written in mens hearts , and originally dictates of humane nature . pag ▪ 8. Mark , Not a dictate of humane nature , or necessary conclusion on deduction from it , is of an indifferent , but of an indispensible ; not of a transient , but of an eternal obligation . It is onely going to God by Christ , and two other things , that he findeth in the Gospel , that of themselves , are of an indifferent nature . But how indifferent Even as indifferent in it self , as the blood of a silly Sheep , or the ashes of an Heifer ; for these are his very words . SVCH ( that is such ordinances as in themselves are of an indifferent nature ) were all the Injunctions and Prohibitions of the Ceremonial Law ; and some few SUCH we have under the Gospel . page 7. Then in page 9. ●he tells you what these positive Precepts under the Gospel or things indifferent are , THAT of going to God by Christ , is one ; and the other two , are Institutions of Baptisme ; and the Lords Supper . SVCH therefore as were the Ceremonies of the Law , such ( even ) SVCH ( saith he ) is that of going to God by Christ , &c. Wherefore he that shall lay no more stress upon the Lord Jesus to come to God by , then this man doth , would lay as much ( were the old Ceremonies in force ) upon a silly Sheep , as upon the Christ of God. For these are all alike , positive Precepts , such as were the Ceremonies of the Law , things in themselves neither good nor evil , but absolutely considered ; of an indifferent nature , So that to come to God by Christ , is reckoned , of it self , by him , a thing of a very indifferent nature , and therefore this man cannot do it ▪ but with a very indifferent heart ; his great ; and most substantial coming to God must needs be by some other way : But why should this THIEF love thus to Clamber , and seek to go to God by other Means ; such which he reckoneth of a more dispensible nature , and eternal ; seeing Christ onely ( as indifferent as he is ) is the onely way to the Father . I am the Way ( saith he ) the Truth , and the Life ; No man cometh to the Father but by me . If he be the on●ly Way , then there is none other ; if he be thus the Truth , then is all other the Lye ; and if he be here the Life , then is all other the Death ; let him call them indispensible and eternal never so often . So then , how far off this mans Doctrine is , of sinning against the Holy Ghost , let him that is wise consider it . For if coming to God by Christ , be in it self , but a thing indifferent , and onely made a Duty upon the account of certain Circumstances : then to come to God by Christ is a duty incumbent upon us onely by reason of certain Circumstances , not that the thing in it self is good ; or that the nature of sin , and the Justice of God layeth a necess●y on us so to . But what be these certain Circumstances ? For it is because of these , ( if you will believe him ) that God the Father , yea , the whole Trinity , did consult in Eternity , and consent , that Christ should be the Way to Life : Now I say , it is partly because by Him was the greatest safety , he being naturally , the Justice , Wisdome , and Power of God ; and partly , because it would ( we having sinned ) be utterly impossible we should come to God by other means and live . He that will call these Circumstances , that is , things over and above besides the Substantials of the Gospel , will but discover his unbelief and ignorance , &c. As for your saying , That Calvin , Peter Martyr , Musculus , Zanchy , and others , did not question , but that God could have Pardoned sin , without any other Satisfaction , then the Repentance of the Sinner . pag● 84 , It matters nothing to me , I have neither made my Creed out of them , nor other , then the Holy Scriptures of God. But if Christ was from before all World 's ordained to be the Saviour , then was he from all Eternity so appointed and prepared to be : And if God be , as you say , infinitely , page 136. and I will add , Eternally , just ; how can he Pardon without he be presented with that Satisfaction for Sin , that to all points of the highest perfection doth answer the Demands of this Infinite , and Eternal Justice ? unless you will say , that the Repentance of a Sinner is sufficient to answer whatever could be justly demanded as a Satisfaction thereto ; which if you should , you would in consequence say , that Man is , or may be in himself , just , that is , equal with God ; or that the sin of Man was not a transgression of the Law that was given , and a procurer of the Punishment that is threatned , by that Eternal God that gave it . ( But let me give you a Caution , Take heed that you belye not these men ) Christ cryes , If it be possible let this Cup pass from me . If what be possible : why , that Sinners should be saved without His Blood. Ought not Christ to have suffered ? Christ must needs have suffered , not because of some certain Circumstances ; but because the Eternal Justice of God , could not consent to the salvation of the Sinner , without a Satisfaction for the Sin committed . Of which more in the next ; if you shall think good to reply . Now that my Reader may see , that I have not abused you , in this Reply to your sayings , I will repeat your words at large , and leave them upon you to answer it . You say , Actions may become dutyes , or sins , two wayes : first as they are compliances with or transgressions of Divine positive Precepts : These are the declarations of the arbitrary Will of God , whereby he restraineth our liberty , for great and wise reasons in things that are of an indifferent nature , and absolutely considered are neither good nor evil ; and so makes things not good in themselves ( and are capable of becoming so , onely by reason of certain Circumstances ) Duties ; and things not evil in themselves , sins . SUCH were all the Injunctions and Prohibitions of the Ceremonial Law ; and some few SUCH we have under the Gospel . page . 7. Then page 9. you tell ●s , That the reason of the Positive Laws ( that is , concerning things in themselves i●different ) in the Gospel are declared ; of which , say you , I know but three that are purely so , viz. That of Coming to God by Christ , the Institution of Baptisme , and the Lords Supper . Here now let the Reader note , That the positive Precepts , declarations of the arbitrary Will of God , in things of an indifferent nature , being such , as absolutely considered , are neither good nor evil ; some few SUCH ( say you ) we have under the Gospel , namely , that of coming to God by Christ , &c. I am the more punctual in this thing , because you have confounded your weak , Reader with a crooked Parenthesis in the midst of the Paragraph , and also by deferring to spit your intended venome at Christ , till again you had puzzled him , with your Mathematicks , and Metaphysicks , &c. putting in another Page , betwixt the beginning , and the end of your blasphemy . Indeed in the seventh Chapter of your Book , you make a great noise of the Effects and Consequences of the Death of Christ , as that it was a Sacrifice for sin , an expiatory , and propitiatory Sacrifice . ( page 83. ) Yet , he that well shall weigh you , and compare you with your self , shall find that words and sense , with you are two things ; and also , that you have learned of your Brethren of old , to dissemble with Words , that thereby your own heart-errors , and the Snake that lyeth in your bosome , may yet there abide the more undiscovered . For in the conclusion of that very Chapter , even is and by a word or two , you take away that glory , that of right belongeth to the Death and Blood of Christ , and lay it upon other things . For you s●y , The Scriptures that frequently affirm ; that the end of Christs Death wa● the forgiveness of our sins , and the reconciling of us to the Father , we are not SO to understand , as if the blessings were absolutely thereby procured for us . ( page 91. ) any otherwise , then upon the account of our effectual believing . I answer . By the Death of Christ was the Forgiveness of Sins effectually obtained for all that shall be saved , and they even while yet Enemies , by that were reconciled unto God. So that , as to forgiveness from God , it is purely upon the account of grace in Christ ; We are justified by his Blood , we are reconciled to God by the Death of his Son. Rom. 5● . Yea peace is made by the Blood of his Cross ; And God for Christs sake hath forgiven us . So then , our effectual believing , is not a procuring cause in the sight of God ; or a condition of ours foreseen by God , and the motive that prevaileth with him to forgive us our manifold transgressions : Believing being rather that which makes Application , of that Forgiveness , and that possesseth the Son with that Peace , that already is made for us with God , by the Blood of his Son Christ Jesus ; Being justified by Faith , we have Peace with God through our Lord Jesus Christ. The peace and comfort of it cometh not to the Soul , but by believing . Yet the Work is finished ▪ Pardon procured , Justice being satisfied already , or before , by the precious Blood of Christ. Observe ; I am commanded to believe , but what should I believe ? or what should be the object of my Faith in the matter of my justification with God ? Why , I am to believe is Christ , I am to have Faith in his Blood. But what is 〈◊〉 to believe in Christ ? and what to have faith in his Blood ? Verily , To believe that while we were yet sinners Christ dyed for us ; That even then when we were Enemies , we were Reconciled to God by the Death of his Son : To believe that there is a Righteousness already for us compleated . I had as good give you the Apostles Argument and Conclusion in his own language . But God commended his love towards us , in that while we were YET sinners , Christ-dyed for us ; much more then being NOW justified by his Blood , we shall be saved from wrath through him . And note that this word [ now ] respects the same time with [ yet ] that went before . For if when we were enemies we were reconciled to God , by the Death of his Son ; much more being Reconciled , we shall be saved by his life : or Intercession . Believing then ( as to the business of my deliveranc from the Curse before God ) is an accepting of , a trusting to , or a receiving the benefit that Christ hath already obtained for me ; by which act of Faith , I see my interest in that Peace that is made before with God by the Blood of his Cross : For if Peace be made already by his Blood , then is the Curse taken away from his sight ; if the Curse be taken away from his sight , then there is no sin with the Curse of it to be charged from God by the Law , for so long as sin is charged by the Law , with the Curse thereto belonging , the Curse , and so the wrath of God remaineth . But ( say you ) Christ dyed to put 〈◊〉 into a capacity of pardon , 10 page 91. Answ. True ; But that is not all , He dyed to put us into the Parsonal Possession of Pardon : Yea , to put us into a personal Possession of it ; and that before we know it . But ( say you ) the Actual removing of our Guilt is not the necessary and immediate Result of his Death , Pag. 91. Answ. Yea , but it is , from before the Face of God ; and from the Judgement and Curse of the Law ; For before God the Guilt is taken away , by the Death and Blood of his Son , immediately , for all them that shall be saved ; else how can it be said we are Justified by his Blood ; He hath made Peace by his Blood ; He loved us , and washed us from our Sins in his own Blood , and that we are Reconciled to God by the Death of his Son ; which can by no means be : If notwithstanding , his Death and Blood , Sin in the Guilt , and Consequently the Curse that is due thereto , should yet remain in the sight of God. But what saith the Apostle ? God was in Christ Reconciling the World to himself ; not Imputing their Trespasses unto them . Those that are but Reconciling , are not yet Reconciled : I mean , as Paul , not yet come aright over in their own Souls by Faith : Yet to these he imputeth not their Trespasses : Wherefore ? because they have none : or because he forgiveth them as they Believe and Work : Neither of both ; but because he hat , First , made his Son to be Sin for them ; and lay'd all the Guilt and Curse of their Sin upon him ; that they might be made the Righteousness of God in him . Therefore even because by him their Sin and Curse is taken off , from before the Law of God ; therefore , God for the sake of Christ , seeketh for , and beseecheth the Sinner to be Reconciled : That is , to believe in , and imbrace his Majesty . No ( say you ) The Actual Removing of Guilt , is not the necessary and immediate Result of his Death ; but Suspended vntil such time as the forementioned Conditions , by the help of his Grace are performed by us . Answ. 1. Then may a Man have the Grace of God within him ; Yea , the Grace and Mercy of the New-Covenant , viz. Faith , and the like , that yet remaineth under the Curse of the Law ; and so hath yet his Sins untaken away from before the Face of God : For where the Curse is onely suspended , it may stand there : Notwithstanding , in Force against the Soul. Now , let the Soul stand accursed , and his Duties must stand accursed : For , First , the Person , and then the Offering must be accepted of God. God accepted not the Works of Cain , because he had not accepted his Person : But having first accepted Abel's Person , he therefore did accept his Offering . And here it is said , that Abel Offered by Faith : He belived that his Person was accepted of God , for the sake of the promised Messias ; and therefore believed also that his Offering should be accepted . 2. Faith , As it respecteth Justification in the sight of God , must know nothing to rest upon , but the Mercy of God , through Christ's Blood : But if the Curse be not taken away , Mercy also hangeth in Suspence ; yea , lyeth as drowned , and hid in the bottom of the Sea. This Doctrine then of yours , overthroweth Faith , and rusheth the Soul into the Works of the Law , the Moral Law ; and so quite Involveth it in the fear of the Wrath of God , maketh the Soul forget Christ , taketh from it the Object of Faith ; and if a Miracle of Mercy prevent not , the Soul must dye in everlasting Desperation . But ( say you ) it is Suspended till such time as the forementioned Conditions , by the help of his Grace , be performed by us , Pag. 92. Answ. Had you said the Manifestation of it is kept from us ; it might , with some Allowance , have been Admitted ▪ But yet the Revelation of it in the Word , which in some Sence may be called a Manifestation thereof , is first Discovered to us by the Word : Yea , is seen by us ; and also believed as a truth Recorded ; before the Injoyment thereof be with comfort in our own Souls . But , you Proceed and say , Therefore was the Death of Christ Designed , to Procure our Justification , from all Sins past , that we might by this means be Provoked to become New Creatures . Answ. That the Death of Christ is a mighty Argument to perswade with the Believer , to Devote himself to God , in Christ , in all things , as becometh one that hath received Grace , and Redemption , by his Blood , is True : But that it is in Our Power , as is here Insinuated , to become New Creatures , is as Vntrue . The New Cre●●ure , is of God ; yea , Immediately of God ; Man being as Uncapable to make himself A-new , as a Child to Beget himself : Neither is our Conformity to the Revealed Will of God , any thing else , ( if it be Right ) then the Fruit and Effect of that : All things are already , or before become New in the Christian Man. But to return : After all the Flourish you have made about the Death of Christ , even as he is an Expiatory , and Propitiatory Sacrifice ; In Conclusion , you Terminate the Business far short of which it was intended of God : For you almost make the Effects thereof but a bare Suspension of present Justice , and Death for Sin : or that which hath delivered us at present from a Necessity of dying ; that we might live unto God : That is , according as you have Stated it ; That we might from Principles of Humanity , and Reason , act towards the First Principles of Morals , &c. till we put our selves into a Capacity of Personal and Actual Pardon . Answ. The Sum of your Doctrine therefore is , That Christ by his Death onely holds the Point of the Sword of Justice , Not that he Received it into his own Soul. That he Suspends the Curse from us ; Not that himself was made a Curse for us ; that the Guilt might be Remitted by our Vertues : Not that Sin was made to be our Sin : But Paul and the New Testament , giveth us Account far otherwise : viz. That Christ was made our Sin , our Curse , and Death ; that we by him ( not by the Principle of pure Humanity , or our Obedience to your first Principles of Morals , &c. ) should be set free from the Law of Sin and Death . If any Object that Christ hath designed the Purifying our Hearts and Natures ; I Answer , But he hath not designed to Promote , or to Perfect that righteousness that is Founded on , and Floweth from , the Purity of our Humane Nature : for then he must design the setting up Mans righteousness ; that which is of the Law : and then he must design also the setting up of that which is directly in opposition , both also , to the Righteousness , that of God is designed to Justifie us : and that by which we are inwardly made Holy. As I have shewed before . You have therefore , Sir , in all that you have yet Asserted , shewed no other Wisdom then a Heathen , or of one that is short , even of a Novice in the Gospel . In the next place , I might Trace you Chapter , by Chapter ; and at large Refute , not only the whole design of your Book , by a particular Replication to them ; but also sundry , and damnable Errors , that like venome drop from your Pen. But , as before I told you in general , so here I tell you again , That neither the Scriptures of God , the Promise , or Threatnings , the Life , or Death , Resurrection , Assention , or coming again of Christ to Judgement ; hath the least Sillable , or Tendency in them , to set up Your Heathenish , and Pagan Holiness , or Righteousness : Wherefore your whole Discourse is but a meer abuse of , and Corrupting the Holy Scriptures , for the fastening , if it must have been , your Errors upon the Godly . I Conclude then upon the whole , that the Gospel hath cast out Mans Righteousness to the Dogs : and Conclude that there is no such thing as a Purity of Humane Nature , as a Principle in us , thereby to Work Righteousness withal . Farther , It never thought of returning us again , to the Holineness we lost in Adam : or to make our perfection to Consist in the Possession of so Natural , and Ignorant a Principle as that is , in all the things of the Holy Gospel : But hath declared another , and far better way , which you can by no means understand by all the Dictates of your Humanity . I will therefore content my self at present , with gathering up some few Errors , out of those abundance which are in your Book ; and so leave you to God , who can either Pardon these grievous Errors , or Damn you for your Pride and Blasphemies . You pretend in the beginning of your Second Chapter , to prove your Assertion ; Viz. That the great Errand that Christ came upon , was to put us again into possession of that Holiness which we had lost . For Proof whereof you bring John the Baptist's Doctrine , and the Angels saying to Zacharias , and the Prophet Malachi ( Mat. 3. 12. Luke 1. 16 , 17. Mal. 3. 1 , 2 , 3. ) In which Texts there is as much for your purpose , and no more , then there is in a perfect Blanck : For which of them speak a Word of the Righteousness or Holiness which we have lost ? Or , where is it said , either by these mentioned , or by the whole Scripture , that we are to be restored TO , and put again into Possession of that Holiness ? These are but the Dictates of your Humane Nature . John's Ministry was , To make ready a People prepared for the Lord Jesus : not to Possess them with themselves , and their own ( but now lost ) Holiness . And so the Angel told his Father , saying , Many of the Children of Israel shall he turn to the Lord their God : Not to Adam's Innocency , or to the Holiness that we lost by him . Neither did the Prophet Malachi Pro●hesie that Christ at his coming should put men again in Possession of the Holiness we had lost . And I say again , As you here fall short of your Purpose , so I Challenge you to produce but one piece of a Text , that in the least looketh to such a thing . The whole Tenor of the Scripture , that speaks of the Errand of Christ Jesus , tells us another Lesson , to wit , That he himself came to save us , and that by his own Righteousness ; not that in Adam , or which we have lost in him , unless you can say , and prove , that we had once , even before we were Converted , the Holiness of Christ within us , or the Righteousness of Christ upon us . But you yet go on ; and tell us , That this was also the Phrophesie of the Angel to Joseph , ( Pag. 14. ) in these Words , HE ( Jesus ) shall save his People from their Sins . Not ( say you ) from the Punishment of them : although that be a true Sence too : but not the Primary , but Secondary , and implyed onely , and the Consequence of the former Salvation , Pag. 15. Answ. Thus PEN the Quaker and you run in this , in one and the self same Spirit : He Affirming that Sanctification is antecedent to Justification , but not the Consequence thereof . 2. But what Salvation ? Why Salvation ? say you : First from the Filth : For that is the Primary and First Sence : Justification from the Guilt , being the never-failing Consequence of this . But how then must Jesus Christ , first save us from the Filth ? You add in Pag. 16. That he shall bring in , instead of the Ceremonial Observations , a far more Noble , viz. An inward Substantial Righteousness : and by Abrogating that ( namely of the Cerimonies ) he shall Establish onely this inward Righteousness . This is , that Holiness , or Righteousness you tell us of , in the end of the Chapter going before , that You acknowledge we had lost ; so that the Sum of all that you have said , is , That the way that Christ will take to save his People from their Sins , is , First to Restore unto them , and give them Possession of the Righteousness that they had lost in Adam : And having established this in them , he would accquit them also of Guilt . But that this is a shameless Error , and Blasphemy , is apparent from which hath already been Asserted of the Nature of the Holiness , or Righteousness , that we have lost : viz. That it was only Natural of the Old Covenant , Tipical : And such as might stand with perfect Ignorance of the Meditation of Jesus Christ : And now I add , That for Christ to come to Establish this Righteousness , is alone ; as if he should be sent from Heaven , to overthrow , and Abrogate the eternal Purpose of Grace , which the Father had purposed should be manifested to the World by Christ : For Christ came not to Restore , or to give us Possession of that which was once our own Holiness , but to make us Partakers of that which is in him , That we might be made Partakers of HIS Holiness . Neither ( were it granted that you speak the truth ; ) is it possible for a man to be filled with inward Gospel-Holiness , and Righteousness , that yet abideth , as before the Face of God , under the Curse of the Law , or the Guilt of his own Transgressions . The Guilt must therefore , first be taken off , and we set free by Faith in that Blood , that did it , before we can Act upon Pure Christian Principles : Pray tell me the meaning of this one Text ; which speaking of Christ , saith , Who when he had by himself Purged our Sins , sat down on the Right Hand of the Majesty on High , Heb. 1. 13. Tell me , I say , by this Text , whether is here intended the Sins of all that shall be saved ? If so , what a kind of Purging is here meant , seeing thousands , & thousands of thousands , of the Persons intended by this Act of Purging were not then in being , nor their Personal Sins in Act ? And note , he saith , he Purged them , before he sat down at the Right hand of God : Purging then , in this place , cannot First , and Primarily , Respect the Purging of the Conscience : But the taking ; the compleat taking of the Guilt ; and so the the Curse from before the face of God , according to other Scriptures : He hath made him to be Sin , and accursed of God for us . Now he being made the Sin which we committed , and the Curse which we deserved ; there is no more Sin nor Curse : I mean to be charged by the Law , to Damn them that shall believe ; not that their believing takes away the Curse ; but puts the Soul upon trusting to him , that before Purged this Guilt , and Curse : I say , before he sat down on the Right Hand of God : Not to Suspend , ( as you would have it ) but to take away the Sin of the World. The Lord hath LAID upon him the Iniquities of us all : And he BARE them in his own Body on the Tree : Nor yet that he should OFTEN Offer himself ; for then must he OFTEN have suffered since the Foundation of the World : But NOW , ( and that at ) Once ) in the end of the World , hath he Appeared , to put away Sin , by the Sacrifice of himself . Mark , he did put it away by the Sacrifice of his Body and Soul , when he dyed on the Cross : but he could not then put away the inward Filth of those , that then remained Unconverted ; or those that as yet wanted being in the World. The putting away of Sin therefore , that the Holy Ghost here intendeth , is , such a putting of it away , as respecteth the Guilt , Curse , and Condemnation thereof , as it stood by the Accusations of the Law , against all Flesh before the Face of God ; which Guilt , Curse , and Condemnation , Christ himself was made in that day , when he dyed the Death for us . And this is the First and Principle Intendment of the Angel , in that blessed saying to Godly Joseph , concerning Christ ; He shall save his People from their Sins ; from the Guilt and Curse due to them , first : and afterwards from the Filth thereof . This is yet manifest , farther ; because the Heart is Purified by Faith , and Hope , Acts 9. 15. 1 John 3. 3 , 4. Now it is not the Nature of Faith ; I mean , of Justifying Faith ; to have any thing for an Object ; from which fetcheth Peace with God ? & Holiness before , or besides the Christ of God himself , for he is the way to the Father : and no Man can come to the Father , but by him . Come ; that is , so as to find Acceptance , and Peace with him : The Reason is , because without his Blood , Guilt remains , Heb. 9. 22. He hath made Peace by the Blood of his Cross : so then , Faith in the first place seeketh Peace : But why Peace First ? because till Peace is fetched into the Soul , by Faiths laying hold on the blood of Christ , Sin remains in the Guilt and Curse , though not in the sight of God , yet upon the Conscience , through the Power of Unbelief : He that believeth not stands yet Condemned . Now , so long as Guilt , and the Curse in Power remains , there is not Purity , but Unbelief : not Joy , but Doubting : not Peace , but Peevishness : not Content , but Murmuring , and Anger , against the Lord himself . The Law Worketh Wrath , Rom. 4. Wherefore , as yet there can be no Purity of Heart ; because that Faith yet wants his Object : But having once found Peace with God by believing what the Blood of Christ hath done , Joy followeth , so doth Peace , Quietness , Content , and Love ; Which is also the fulfilling of the Law : Yet not from such Dungish Principles as yours : For so the Apostle calls them , Phil. 3. But from the Holy Ghost it self ; which God , by Faith , hath granted to be received by them that believe in the Blood of his Jesus . But you add , That Christ giveth , First Repentance , and then forgiveness of Sins . Page 17. Answ. 1. This makes nothing for the Holiness which we lost in Adam : for the Proof of which you bring that Text , Acts 5. 31. 2. But for Christ to take away Guilt , and the Curse , from before the Face of ●ods is one thing ; and to make that discovery is another . 3. Again , Christ doth not give forgiveness for the sake of that Repentance , which hath it's rise , Originally from the Dictates of our own nature , which is the thing you are to prove ; for that Repentance is called the Sorrow of this World ; and must be again Repented of : But the Repentance mentioned in the Text , is that which comes from Christ : But , 4. It cannot be for the sake of Gospel Repentance , that the forgiveness of Sins is Manifested , because both are his Peculiar Gift . 5. Therefore , both Faith , and Repentance , and Forgiveness of Sins , are given by Christ ; and come to us , for the sake of that Blessed Offering of his Body , once for all : For after he Arose from the Dead , having led Captivity Captive , and taken the Curse from before the Face of God : therefore his Father gave him Gifts for Men , even all the things that are Necessary , and Effectual , for our Conversion , and Preservation in this World , &c. Ephes. 4. 6 , 7 , 8. This Text therefore , with all the rest you bring , falleth short of the least shew of Proof , That the great Errand for which Christ came into the World was — to put us in Possession of the Holiness that we had lost . Your Third Chapter is as Empty of the Proof of your Design , as that through which we have passed : there being not one Scripture therein Tited , that giveth the least intimation , that ever it entred into the Heart of Christ to put us again into Possession of that Holiness which we had before we were Converted : for such was that we lost in Adam . You tell us the Sum of all is , That we are Commauded to add to , our Faith , Vertue , &c. Page 35. I suppose you intend a Gospel Faith , which if you can prove Adam had before the fall , and that we lost this Faith in him ; and also that this Gospel Faith is none other , but that which Origianally ariseth from , or is the Dictates of Humane Nature , I will confess you have Scripture , and Knowledge beyond me . In the mean time you must suffer me to tell you you are as far in this from the mind of the Holy Ghost , as if you had yet never in all your days heard whether there be a Holy Ghost , or no. Add to your Faith. The Apostle here lays a Gospel Principle , viz. Faith in the Son of God : which Faith layeth hold of the forgiveness of Sins , alone for the sake of Christ : Therefore he is a great way off , of laying the Purity of the Humane Nature , the Law , as written in the heart of natural man , as the Prenciple of Holiness ; from whence is produced good Works in the Soul of the Godly . In your Fourth Chapter also ( Pag. 28. ) even in the beginning thereof ; even with one Text you have overthrown your whole Book . This Chapter is to prove , that the onely Design of the Promises , and Threatnings of the Gospel , is to Promote , and put us again in Possession of the Holiness we had lost : ( For that the Reader must still remember , is the onely Design of your Book , Pag. 12. ) Whereas the First Text you speak of , maketh mention of the Divine Nature , or of the Spirit of the Living God , which is also received by the Precious Faith of Christ , and the Revelation of the Knowledge of him ; this Blessed Spirit , and therefore not the Dictates of Humane Nature , is the Principle that is laid in the Godly : But Adam's Holiness had neither the Knowledge , or Faith , or Spirit of the Lord Jesus , as it's Foundation , or Principle : Yea , Nature was his Foundation ; even his own Nature was the Original , from whence his Righteousness and good Works arose . The next Scriptures also ( viz. 2 Cor. 7. 1. Rom. 12. 1. ) overthrow you ; for they urge the Promises as Motives to stir us up to Holiness . But Adam had neither the Spirit of Jesus , or Faith in him , as a Principle ; nor any Promises to him as Motives : Wherefore this was not that to which , or which we Christians are Exhorted to seek the Possession of ; but that which is Operated by that Spirit which we receive by the Faith of Jesus , and that which is encouraged by those Promises , that God hath since given to them that have closed by Faith with Jesus . The rest also , ( in Pag. 29. ) not one of them doth promise us the Possession of the Holiness we have lost , or any mercy to them that have it . You add : And whereas the Promises of Pardon , and of Eternal Life , are Frequently made to believing ; there is nothing more Evidently declared , then that this Faith is such as Purifieth the Heart , and is Productive of good Works , Pag. 30. Answ. If the Promise be made at all to believing , it is not made to us upon the account of the Holiness we had lost ; for I tell you yet again , that Holiness is not of Faith , neither was Faith the Effect thereof . But , 2. The Promises of Pardon , though they be made to such a Faith as is Fruitful in good Works : Yet not to it , as it is Fruitful in doing , but in receiving Good. Sir , the quality of Justifying Faith , is this , Not to Work , but to Believe , as to the Business of pardon of Sin : and that not onely , because of the Sufficiency that this Faith sees in Christ to Justifie , but also for that it knows those whom God thus Pardoneth , he Justifieth as ungodly . Now to him that Worketh not , but believeth ; ( Mark , here Faith and Works are Opposed ) Now to him that Worketh not , but Believeth in him that Justifieth the Vngodly , his Faith is counted for Righteousness , Rom. 4. You add farther , That the Promises may be Reduced to these three Heads ; that of the Holy Spirit , of Remission of Sins , and Eternal Happiness , in the Injoyment of God. Answ. If you can prove that any of these Promises were made to the Holiness that we had lost , or that by these Promises we are to be Possessed with that Holiness again ; I will even now lay down the Bucklers . For albeit , The time will come when the Saints shall be absolutely , and perfectly Sin-less ; yet then shall they be also Spiritual , Immortal , and Incorruptible ; which you cannot prove Adam was , in the best of his Holiness , even that which we lost in him . The Threatnings you speak of ( Pag. 35. ) are every one made against Sin , but not one of them to drive us into a Possession of that Holiness that we had lost : Nay , contrariwise , he that looks to , or seeks after that , is as sure to be Damned , and go to Hell , as he that Transgresseth the Law ; because that is not the Righteousness of God , the Righteousness of Christ , the Righteousness of Faith , nor that to which the Promise is made . And this was manifested to the World betimes , even in that day when God drove the Man and his Wife out of Eden , and placed Cherubines , and a Flaming Sword in the way by which they came out , to the end , that by going back by that way , they might rather be Killed and Dye , then lay hold of the Tree of Life , Gen. 3. Which the Apostle also Respects , when he calleth the way of the Gospel , the New and Living Way , even that which is made by the Blood of Christ ; Concluding by this Discription of the Way that is by Blood , that the other is Old , and the Way of Death ; even that which is by the Morral Law , or the Dictates of our Nature , or by that fond Conceit of the Goodly Holiness of Adam , Heb. 10. Your Fifth Chapter tells us that the Promoting of Holiness was the design of our Saviours whole Life and Conversation among Men , Pag. 36. Answ. 1. Were this granted , it reacheth nothing at all the Design , for which you in your way Present us with it : For , 2. That which you have Asserted is , That the Errand about which Christ came , was , as the Effecting our Deliverance out of that Sinful State we had brought our selves into ; so to put us again in Possession of that Holiness which we had LOST : For that you say , is the Business of your Book ( Pag. 12. ) Wherefore you should have told us in the Head of this Chapter , not so much that our Saviour Designed the Promoting of Holiness , in General , by his life ; but that the whole Design of our Saviours Life and Conversation , was to put us again into Possession of THAT Holiness which we had lost , into a Possession of that Natural , Old Covenant , Figurative , Ignorant Holiness . But it seems you count that there is no other , then that now lost , but never again to be obtained , Holiness , that was in Adam . 3. Farther : You also Faulter here , as to the Stating of the Proposition ; for in the Beginning of your Book you State it thus ; That the Enduing Men with inward Real Righteousness , or True Holiness , was the Vltimate end of our Saviours coming into the World ; still meaning the Holiness we lost in Adam . You should therefore in this place also , have minded your Reader , of this your Proposition , and made it manifest if you could , that the Vltimate End of our Saviours whole Life and Conversation , was the Induing Men with this Adamitish Holiness . But HOLINESS , and THAT Holiness is alone with you ; and to make it his End , and whole End ; his Business , and the whole Business of his Life , is but the same with you . But you must know that the whole Life and Conversation of our Saviour , was intended for another Purpose , then to drive us back to , or to Indue us with such an Holiness , and Righteousness , as I have Proved this to be . You have therefore in this your Discourse , put an unsufferable Affront upon the Son of God , in making all his Life and Conversation to Center and Terminate in the Holiness we had lost : As if the Lord Jesus was sent down from Heaven , and the Word of God made Flesh ; that by a Perfect Life and Conversation he might shew us how Holy Adam was before he fell ; or what an Holiness that our Holiness was , which we had before we were Converted . Your Discourse therefore of the Life and Conversation of the Lord Jesus , is none other then Heathenish : For you neither Treat of the Principle ( his Godhead ) by which he did his Works ; neither do you in the least , in one Sillable , Aver the First , the main and Prime Reason of this his Conversation ; only you Treat of it so far , as a mean Man might have considered it . And indeed it stood not with your Design to Treat a right with these things : For had you Mentioned the First , though but once , your Babel had tumbled about your Ears : For if in the Holy Jesus did dwell the Word , One of the Three in Heaven ; or if the Lord and Saviour Jesus Christ , was Truly , Essentially , and Naturally God ; then must the Principle from whence his Works did Proceed , be better then the Principle from whence Proceeded the Goodness in Adam ; otherwise Adam must be God and Man. Also you do , or may know that the self same act may be done from several Principles : And again , that it is the Principle from whence the act is done , and not the bare doing of the act , that makes it better or worse Accepted , or not in the Eyes either of God or Men. Now then to shew you the Main , or Chief Design of the Life and Conversation of the Lord Jesus . First , It was , not to shew us what an Excellent Holiness we once had in Adam ; But that thereby God , the Eternal Majesty , according to his Promise , might be seen by , and dwell with Mortal Men : For the Godhead being altogether in it's own Nature Invisible , and yet desirous to be seen by , and dwell with the Children of Men ; therefore was the Son , who is the self same Substance with the Father , closed with , or Tabernacled in our Flesh ; that in that Flesh the Nature , and Glory of the Godhead , might be seen by , and dwell with us : The Word was made Flesh , and dwelt among us , ( and we beheld his glory : What Glory ? The Glory , as of the onely Begotten of the Father ) full of Grace and Truth . Again , The Life ( that is , the Life of God , in the Works and Conversation of Christ ) was Manifest ; and we have seen it , and bear Witness , and shew unto you that Eternal Life which was with the Father , and was Manifested unto us . And hence he is called the Image of the Invisible God ; or he by whom the Invisible God is most perfectly presented to the Sons of Men. Did I say before that the God of Glory is desirous to be seen of us ? Even so also , have the Pure in Heart , a desire that it should be so : Lord , say they , shew us the Father , and it suffiseth us : And therefore the promise is for their comfort , that they shall see God : But how then must they see him ? Why , in the Person , and by the Life , and Works of Jesus . When Philip under a mistake , thought of seeing God some other way , then in and by this Lord Jesus Christ ; What is the Answer ? Have I been so long time with you , saith Christ , and hast thou not known me Philip ? He that hath seen me hath seen the Father , and how sayest thou then , shew us the Father ; Believest thou not that I am in the Father , and the Father in me ? The Words that I speak unto you , I speak not of my self , but the Father , that dwelleth in me , he doth the Works . Believe me , that I am in the Father , and the Father in me ; or else Believe me for the very Works sake . See here , that both the Words and Works of the Lord Jesus , were not to shew you , and so to call you back to the Holiness that we had lost , but to give us Visions of the Perfections that are in the Father . He hath given us the Knowledge of the Glory of God , in the Face of Jesus Christ. And hence it is that the Apostle , in that brief Collection of the wonderful Mystery of Godliness , placeth this in the Front thereof , God was Manifested in the Flesh : Was Manifested , viz. In and by the Person of Christ : when in the Flesh he lived among us : Manifest , I say , for this , as one Reason , that the Pure in heart , who long after nothing more , might see him . I beseech thee , said Moses , shew me thy Glory . And will God indeed dwell with Men on the Earth , faith Solomon ? Now to fullfil the desires of them that fear him , hath he shewed himself in Flesh unto them ; which Discovery Principally is made by the Words and Works of Christ. But , Secondly , Christ by his Words and Works of Righteousness , in the days of his Flesh , neither shewed us which was , nor called us back to the Possession of the Holiness that we had lost ; but did Perfect , in , and by himself , the Law for us , that we had Broken. Man being Involved in Sin and Misery , by reason of Transgression Committed against the Law , or Ministration of Death , and being utterly unable to Recover himself there-from , the Son of God himself ; Assumeth the Flesh of Man , and for Sin Condemned Sin in that Flesh. And that , First , by walking through the Power of his Eternal Spirit , in the highest Perfection to every point of the whole Law , in it's most Exact and full Requirements ; which was to be done , not onely without Commixing Sin in his doing , but by one that was perfectly without the least being of it in his Nature : yea , by one that now was God-Man , because it was God whose Law was broken , and whose Justice was offended . For , were it now possible to give a Man Possession of that Holiness that he hath lost in Adam , that Holiness could neither in the Principle , nor Act , deliver from the Sin by him before Committed . This is Evident by many Reasons : First , because it is not a Righteousness able to answer the Demands of the Law for Sin ; that requiring not onely a perfect abiding in the thing Commanded , but a satisfaction by death , for the Transgression Committed against the Law. The Wages of Sin is Death . Wherefore he that would undertake the Salvation of the World , must be one who can do both these things : One that can perfectly do the Demands of the Law , in Thought , Word , and Deed , without the least Commixture of the least Sinful thought , in the whole Course of his Life : He must be also able to give by Death , even by the Death that hath the Curse of God in it , a compleat satisfaction to the Law for the breach thereof . Now this could none but Christ accomplish ; none else having Power to do it . I have Power , said he , to lay down my Life , and I have Power to take it again : And this Commandment have I Received of my Father . This Work then must be done , not by another Earthly Adam , but by the Lord from Heaven ; by one that can Abollish Sin , Destroy the Devil , Kill Death , and Rule as Lord in Heaven and Earth . Now the Words and Works of the Lord Jesus , declared him to be such a one . He was first , without Sin ; then he did no Sin ; neither could either the Devil , the whole World , or the Law , find any Deceit in his mouth . But by being under the Law , and walking in the Law ; by that Spirit which was the Lord God of the Law , he not onely did always the things that pleased the Father , but by that means in mans Flesh ; he did perfectly accomplish , and fullfil , that Law which all Flesh stood Condemned by . It is a Foolish , and an Heathenish thing , nay worse , to think that the Son of God should onely , or specially , fullfil , or perfect the Law , and the Prophets , by giving more and higher Instances of Morral Duties , then were before expresly given ( Pag. 17. ) This would have been but the Lading of men with heavy Burthens . But know then , whoever thou art that Readest , that Christ's Exposition of the Law , was more to shew thee the Perfection of his own Obedience , then to drive thee back to the Holiness thou hadst lost . For God sent him to fullfil it , by doing it , and dying , to the most sore Sentence it could Pronounce : not as he stood a single Person , but common , as Mediator between God and Man ; making up in himself the breach that was made by Sin , betwixt God and the World. For , Thirdly , He was to dye as a Lamb , as a Lamb without Blemish , and without Spot , according to the Type : Your Lamb shall be without Blemish : But because there was none such to be found by , and among all the Children of Men ; therefore God sent his from Heaven . Hence John calls him the Lamb of God ; and Peter , him that was without Spot , who Washed us by his Blood. Now wherein doth it appear that he was without Spot , and Blemish , but as he walked in the Law. These words therefore WITHOVT SPOT , are the Sentence of the Law , who searching him could find nothing in him , why he should be slain , yet he dyed because there was Sin ; Sin ! where ? Not in him , but in his People ; For the Transgression of my People was he stricken ( Isa. 53. ) He dyed then for our Sins , and qualified himself so to do , by coming Sinless into the World , and by going Sin-less through it ; for had he not done both these , he must have dyed for himself . But being God , even in Despite of all that stumble at him , he Conquered Death , the Devil , Sin , and the Curse , by himself , and then sat down at the Right Hand of God. Fourthly , And because he hath a Second Part of his Priestly Office to do in Heaven , therefore it was thus Requisite that he should thus manifest himself to be Holy , and Harmless , Undefiled , and Seperate from Sinners on the Earth : As Aron First put on the Holy Garments , and then went into the Holiest of all . The Life therefore , and Conversation of our Lord Jesus , was to shew us with what a Curious Robe and Girdle he went into the Holy Place . And not to shew us with what an Adamitish Holiness he would Possess his own . Such an High Priest became us , who is Holy , Harmless , and Vndefiled , Seperàte from Sinners , and made Higher then the Heavens , that he might always be Accepted , both in Person and Offering , when he Presenteth his Blood to God , the Attonement for Sin : Indeed in some things he was an Example to us to follow him ; but mark ; It was not as he was Mediator , not as he was under the Law to God , not as he dyed for Sin , nor as he maketh Reconciliation for Iniquity . But in these things Consist the Life of our Soul , and the beginning of our Happiness . He was then Exemplary to us , as he carried it Meekly , and Patiently , and Self-denyingly towards the World : But yet not so neither , to any , but such to whom he first offered Iustification by the means of his own Righteousness . For before he saith Learn of me , he saith , I will give you Rest ; Rest from the Guilt of Sin , and fear of Everlasting Burnings , Mat. 11. And so Peter , first tells us , he dyed for our Sins : And next , that he left us an Example . But should it be granted that the whole of Christ's Life , and Conversation among men , was for our Example , and for no other end at all , but that we should learn to live by his Example , yet it would not follow , but be as far from truth , as the ends of the Earth are assunder , that by this means he sought to Possess us with the Holiness we had lost ; for that he had not in himself ; 't is true , he was born without Sin , yet born God and Man ; he lived in the World without Sin , but he lived as God-Man ; he walked in , and up to the Law , but it was as God-Man . Neither did his Manhood , even in those acts of Goodness , which as to action , most properly respected it ; do ought without , but by , and in Conjunction with his Godhead . Wherefore all , and every whit of the Righteousness , and good that he did , was that of God-Man ; the Righteousness of God. But this was not Adam's Principle , nor any Holiness that we had lost . Your Fifth Chapter , therefore Consisteth of Words spoken to the Ayr. Your Sixt Chapter tells us , That to make Men truly Vertuous and Holy , was the Design of Christ's Unimitable Actions , or mighty Works and Miracles ; and these did onely tend to Promote it , Pag. 68. He neither did , nor needed , so much as one small piece of a Miracle to perswade men to seek for the Holiness which they had lost ; or to give them again Possession of that : For that as I have shewed , though you would fain have it otherwise , is not at all the Christan , or Gospel Righteousness . Wherefore , in one word , you are as short by this Chapter to prove your Natural , old Covenant , Promise-less , Figurative Holiness , to be here Designed , as if you had said so much as amounts to nothing . Farther , Christ needed not to Work a Miracle to perswade men to fall in Love with themselves , & their own Natural Dictates ; to perswade them that they have a Purity of the Humane Nature in them ; or that the Holiness which they have lost , is the onely True , Real , and Substantial Holiness : These things , both Corrupted Nature , and the Devil , have of a long time fastned , and fixed in their minds . His Miracles therefore tend rather to take Men off of the Pursuit after the Righteousness or Holiness that we had lost ; and to Confirm unto us the truth of a far more Excellent , and Blessed thing ; to wit , the Righteousness of God , of Christ , of Faith , of the Spirit , which , that you speak of never knew : neither is it possible that he should know it , who is hunting for your sound Complexion , your Purity of Humane Nature , or it 's Dictates , as the onely True , Real , and Substantial Righteousness . They are Ignorant of God's Righteousness , that go about to Establish their own Righteousness ; and neither have , nor can , without a Miracle , submit themselves unto the Righteousness of God. They cannot submit THEMSELVES thereto ; talk thereof they may , notion it they may , profess it too they may ; but for a man to submit himself thereto is by the mighty power of God. Miracles and Signs are for them that believe not : Why for them ? That they might believe , therefore their State is reckoned fearful , that have not yet believed for all his wondrous Works . And though he did so many Miracles among them , yet they believed him not : But what should they believe ? That Jesus is the true Messias , the Christ that should come into the World. Do you say that I Blaspheme ( saith Christ ) because I said I am the Son of God ; if I do not the Works of my Father believe me not ; but if I do , though you believe not me , believe the Works , that ye may know , and believe , that the Father is in me , and I in him , John 10. 37 , 38. But what is it to believe that he is Messias , or Christ ? Even to believe that this Man , Jesus , was ordained , and appointed of God , ( and that before all Worlds ) to be the Saviour of Men , by accomplishing in himself an Everlasting Righteousness for them , and by bearing their Sins in his Body on the Tree ; that it was he that was to Reconcile us to God , by the Body of his Flesh , when he hanged on the Cross. This is the Doctrine that at the beginning Christ Preached to that Learned Ignorant Nicodemus . As Moses ( said he ) lifted up the Serpent in the Wilderness , so must the Son of Man be lifted up , that whosoever believeth in him should not Perish , but have Everlasting Life . The Serpent was lifted up upon a Pole ; Christ was hanged on a Tree : the Serpent was lifted up for Murmurers : Christ was hanged up for Sinners : the Serpent was lifted up for them that were bitten with Fiery Serpents , the fruits of their wicked Murmuring : Christ was hanged up for them that are bitten with Guilt , the rage of the Devil , and the fear of Death , and Wrath : the Serpent was hanged up to be looked on : Christ was hanged up that we might believe in him , that we might have Faith in his Blood : They that looked upon the Serpent of Brass lived ; They that believe in Christ shall be saved , and shall never perish . Was the Serpent then lifted up for them that were good and Godly ? No , but for the Sinners : So God commended his Love to us , in that , while we were yet Sinners Christ dyed for us . But what if they that were Stung , could not , because of the swelling of their face , look up to the Brazen Serpent ? then without remedy they dye : So he that believeth not in Christ shall be Damned . But might they not be healed by humbling themselves ? one would think that better then to live by looking up onely : No , onely looking up did it ; when death swallowed up them that looked not . This then is the Doctrine , Christ came into the World to save Sinners : according to the Proclamation of Paul , Be it known unto you therefore , Men and Brethren , that through this Man is Preached unto you the forgiveness of Sins ; and by him , all that believe are Justified from all things , from which they could not be Justified by the Law of Moses . The forgiveness of Sins : But what is meant by forgiveness ? Forgiveness doth strictly respect the Debt , or Punishment that by Sin we have brought upon our selves . But how are we by this Man forgiven this ? Because by his Blood he hath answered the Justice of the Law , & so made amends to an offended Majesty . Besides , this Man's Righteousness is made over to him , that looks up to him for Life : Yea , that man is made the Righteousness of God in him . This is the Doctrine , that the Miracles were wrought to confirm , and that both by Christ , and his Apostles ; and not that Holiness , and Righteousness , that is the fruit of a feigned Purity of our Nature . Take two or three Instances for all . The Jews came round about him , and said unto him , How long dost thou make us to doubt ? If thou be the Christ , tell us plainly . Jesus answered them I told you , and you believed not ; the Works that I do in my Fathers name , they bear witness of me ; but ye believe not , because ye are not of my Sheep , John 10. 24 , 25 , 26. By this Scripture the Lord Jesus testifies what was the end of his Words , and wondrous Works ; viz. That men might know that he was the Christ ; that he was sent of God to be the Saviour of the World : and that these Miracles required of them , first of all , that they accept of him by believing : ( a thing little set by , by our Author ) for in Pag. 299. he prefer●eth his doing Righteousness far before it , and above ALL things else ; his words are Verbatim thus , Let us exercise our selves unto Real and Substantial Godliness , ( such as he hath Described in the first part of his Book : viz. That which is the Dictares of his Humane Nature , &c. ) and in keeping our Consciences vsid of Offence , both towards God , and towards Men ; and in studying the Gospel to enable us , not to Discourse , or onely to BELIEVE , but also and above ALL things to DOWELL . But Believing , though not with this man , yet by Christ and his wondrous Miracles , is expected first , and above ALL things , from men ; and to do well , in the best Sence ( though his Sence is the worst , ) is that which by the Gospel is to come after . Secondly , Go into all the World , and Preach the Gospel unto every Creature ; He that Believeth and is Baptized shall be saved ; and he that Believeth not shall be Damned . And these signs shall follow them that Believe : In my Name shall they cast out Devils , they shall speak with New Tongues , they shall take up Serpents , and if they drink any deadly thing it shall not hurt them , &c. Mark. 16. 16 , 17 , 18. Mark you here , it is Believing , Believing ; It is , I say , Believing that is here required by Christ. Believing what ? The Gospel ; even good Tydings to Sinners by Jesus Christ ; good Tydings of Good , glad Tydings of good things . Mark how the Apostle hath it : the glad Tydings is , that through Jesus is Preached the forgiveness of Sins ; and by him all that BELIEVE are Justified from ALL things , from which they could not be Justified by the Law of Moses . Acts 13. 33 — 39. These Signs shall follow them that Believe : Mark , Signs before , and Signs after ; and all to Exite to , and Confirm the weight of Believing . And they went forth and Preached every where ; the Lord working with them , and Confirming the Word with Signs following , Amen . Mark 16. 20. Thirdly , Therefore we ought to give the more earnest heed to the things that we have heard , least at any time we should let them slip . For if the Word spoken by Angels was stedfast , and every Transgression , and Disobedience received a just Recompence of Reward , how shall we escape if we neglect so great Salvation ? which at the first began to be spoken by the Lord , and was Confirmed to us by them that heard him ; God also bearing them Witness with Signs and Wonders , and with divers Miracles , and Gifts of the Holy Ghost , according to his own will , Heb. 2. 1 , 2 , 3 , 4. Here we are Excited to the Faith of the Lord Jesus , under these Words ( so great Salvation . ) As if he had said , Give earnest heed , the most earnest heed , to the Doctrine of the Lord Jesus , because it is SO great Salvation . What this Salvation is , he tells us , it is that which was Preached by the Lord himself ; That God so loved the World , that he gave his onely Begotten Son , that whosoever Believed in him should not Perish , but have Everlasting Life , John 3. God SO Loved , that he gave his Son to be SO great Salvation . Now as is expressed in the Text , to be the better for this Salvation , is , to give heed to hear it ; for Faith cometh by hearing . He saith not , give heed to doing , but to the Word you have HEARD ; Faith ( I say ) cometh by Hearing , and Hearing by the Word of God , Rom. 10. But that this hearing is the hearing of Faith , is farther Evident : 1. Because he speaketh of a great Salvation , accomplished by the Love of God in Christ , accomplished by his Blood. By his own Blood he entred into Heaven it self , having Obtained Eternal Redemption for us , Heb. 9. 2. This Salvation is set in Opposition to that which was Propounded before , by the Ministration of Angels , which Consisted in a Law of Works ; that which Moses received to give to the Children of Israel . For the Law ( a command to Works and Duties ) was given by Moses ; but Grace and Truth came by Jesus Christ. To live by doing Works is the Doctrine of the Law , and Moses : but to live by Faith , and Grace , is the Doctrine of Christ , and the Gospel . Besides , the threatning being pressed with an HOW shall we escape ? Respects still a Better , a Freer , a more Gracious Way of Life , then either the Morral , or Ceremonial Law ; for both these were long before ; but here comes in another Way , not that Propounded by Moses , or the Angels , but since by the Lord himself . How shall we escape if we neglect so great Salvation ? which at First began to be spoken by the Lord , and was Confirmed to us by then that heard him . Now Mark , It is this Salvation , this SO great , and Eternal Salvation , that was obtained by the Blood of the Lord himself : It was this , even to Confirm Faith in this , that the God of Heaven himself came down , to Confirm by Signs and Wonders ; God bearing them Witness , both with Signs and Wonders , and with divers Miracles , and Gifts of the Holy Ghost , according to his own Will. Thus we see , that to establish a Holiness that came from the First Principles of Morrals in us , or that ariseth from the Dictates of our Humane Nature , or to drive us back to that Figurative Holiness that we had once , but lost in Adam , is little thought on by Jesus Christ , and as little intended by any of the Gospel Miracles . A Word or two more . The Tribute Money you mention , Pag. 72. was not as you would clawingly Insinuate for no other Purpose , then to shew Christs Loyalty to the Magistrate : But First , and above all , to shew his Godhead , to Confirm his Gospel , and then to shew his Loyalty , the which Sir , the Persons you secretly smite at , have respect for , as much as you . Again , Also the Curse of the Barren Fig-Tree , mentioned , Pag. 73. was not ( if the Lord himself may be believed ) to give us an Emblem of a Person void of good Works ; but to shew his Disciples the Power of Faith , and what a wonder-working thing that blessed Grace is . Wherefore when the Disciples wondred at that sudden Blast , that was upon the Tree , Jesus answered not , Behold and Emblem of one void of Morral Vertues ; but , Verily , I say unto you , if you have Faith , and doubt not , ye shall not onely do this which is done to the Fig-Tree , but also if you shall say unto this Mountain , be thou removed , and be thou cast into the Sea , it shall be done ; and all things whatsoever ye shall ask in Prayer , Believing , ye shall Receive . Again , Mark saith , When Peter saw the Fig-tree , that the Lord had Cursed , dryed up from the Roots , he said to his Master , Behold the Fig-tree which thou Cursed'st is withered away . Christ now doth not say as you , this Tree was an Emblem of a Professor void of good Works ; but , Have Faith in , or the Faith of God ; For , verily I say unto you , whosoever shall say unto this Mountain , Be thou removed , and be thou cast into the Sea , and shall not doubt in his Heart , but shall believe that those things which he saith shall come to pass , he shall have whatsoever he saith : Therefore I say unto you , what things soever you desire when you pray , believe that you receive them , and you shall have them . ( Mat. 21. Mark 11. ) Christ Jesus therefore had a higher , and a better end , then that which you propound , in his cursing the Barren Fig-tree , even to shew , as himself Expounds it , the mighty power of Faith ; and how it lays hold of things in Heaven , and tumbleth before it things on Earth . Wherefore your Scriptureless Exposition , doth but lay you even Solomen's Proverb , The Legs of the Lawe are not equal , &c. I might Inlarge ; but enough of this ; Onely here I add , that the Wonders and Miracles , that attend the Gospel , were wrought , and are Recorded , to perswade to Faith in Christ By Faith in Christ , men are Justified from the Curse , and Judgement of the Law. This Faith worketh by Love , by the Love of God it brings up the Heart to God , and Goodness ; but not by your Covenant , not by Principles of Humane Nature , but of the Spirit of God ; not in a Poor , Legal , Old Covenant , Promiseless , Ignorant , Shadowish , Natural Holiness , but by the Holy Ghost . I come now to your Seventh Chapter ; but to that I have spoken briefly already , and therefore here shall be the shorter . In this Chapter you say , Christ's Death . Answ. But not with your Described Principles of Humanity , and Dictates of Humane Nature : He Designed not , as I have fully proved , neither by his Death , nor Life , to put us into a Possession of the Holiness which we had lost , though the Proof of that be the business of your Book . 2. To make men holy , was Doubtless , Designed by the Death and Blood of Christ : But the way and manner of the Proceeding of the Holy Ghost therein , you write not of ; although the First Text you mention ( Pag. 78. 79. ) doth fairly present you with it : For the way to make men inwardly Holy , by the Death and Blood of Christ , is , First , to Possess them with the Knowledge of this , that their Sins were Crucified with him ; or that he did bear them in his Body on the Tree : Knowing this , that our Old Man is Crucified with him , that the body of Sin might be Destroyed , that henceforth we should not serve Sin , Rom. 6. 6. So he dyed for all , that they that live , should not henceforth live unto themselves ( as you would have them ) nor to the Law or Dictates of their own Nature , as your Doctrine would perswade them ; but to him that dyed for them , and rose again . There are two things , in the right stating of the Doctrine of the Effects of the Death and Blood of Christ , that do Naturally Effect in us an Holy Principle , and also a life becoming such a Mercy . First , For that by it we are set at liberty ( by Faith therein ) from the Guilt , and Curse that is due to Guilt , from Death , the Devil , and the Wrath to come : No Incouragement to Holiness , like this , like the Perswasion , and Belief of this ; because this carrieth in it the greatest expression of Love , that we are Capable of Hearing , or Believing ; and there is nothing that worketh on us so Powerfully as Love. And herein is Love ! not that we Loved God , but that he Loved us , and gave his Son to be the Propitiation for our Sins . He then that by Faith can see that the Body of his Sin did hang upon the Cross , b● the Body of Christ , and that can see by that action , Death and Sin , the Devil and Hell , destroyed for him ; 't is he that will say , Bless the Lord , O my Soul , and all that is within me Bless his Holy Name , &c. Psa. 103. 1 , 2 , 3 , 4. Secondly , Moreover , the Knowledge of this giveth a man to understand this Mistery , That Christ and himself are united in one : For Faith saith , If our Old man was Crucified with Christ , then were we also Reckoned in him , when he hanged on the Cross , I am Crucified with Christ : All the Elect did Mystically hang upon the Cross in Christ. We then are Dead to the Law , and Sin , First , by the Body of Christ , Rom. 7. 4. Now he that is Dead is free from Sin ; now if we be dead with Christ , we Believe that we shall live with him , knowing that Christ being raised from the Dead , Dyeth no more , Death hath no more Dominion over him ; for in that he dyed , he dyed unto Sin once ; but in that he liveth , he liveth unto God : Likewise reckon your selves also dead unto Sin , but alive unto God , through Jesus Christ our Lord. This also Peter doth lively Discourse of , Forasmuch then ( saith he ) as Christ hath suffered for us in the Flesh , Arm your selves likewise with the same mind ; for he that hath suffered in the Flesh hath ceased from Sin , 1 Pet. 4. 1 , 2. By which Words he Insinuateth the Mystical Union , that is between Christ the Head , and the Elect his Body ; Arguing ; from the Suffering of a Part , there should be a Sympathy in the whole : If Christ then suffered for us , we were ( even our Sins , Bodies and Souls ) reckoned in him , when he so suffered . Wherefore , by his sufferings , the Wrath of God for us is appeased , the Curse is taken from us : For as Adam by his acts of Rebellion , made all that were in him Guilty of his Wickedness ; so Christ by his acts , and doings of Goodness , and Justice , made all that were reckoned in him good , and Just , also : But as Adam's Transgression did First , and immediately Reside with , and remain in the Person of Adam onely , and the Imputation of that Transgression to them that sprang from him ; so the Goodness , and Justice , that was accomplished by the Second Adam , First , and Immediately Resideth in him , and is made over to his also , by the Imputation of God. But again , As they that were in Adam , stood not onely guilty of Sin , by Imputation , but Polluted by the Filth that Possessed him at his fall ; So the Children of the Second Adam , do not onely ( though first ) stand Just by Vertue of the Imputation of the Personal acts of Justice , and Goodness done by Christ , but they also receive of that inward quality , the Grace , and Holiness that was in him , at the Day of his rising from the Dead . Thus therefore come we to be Holy , by the Death , and Blood of the Lord : This also is the Contents of those other Scriptures , which abusively you Cite , to Justifie your Assertion , to wit : That the great Errand of Christ in coming into the World , was — to put us again into Possession of the Holiness which we had lost : And that onely Designed the Establishing such a Holiness , as is Sealed Originally in our Natures , and Originally Dictates of the Humane Nature . The rest of the Chapter being spoken to already , I pass it , and Proceed to the next . Your Eighth Chapter tell us , That it is onely the Promoting of the Design of making Men Holy , that is Aimed at by the Apostles , Insisting on the Doctrines of Christ's Resurrection , Assention , and coming again to Judgement . Though this should be granted , as indeed it ought not ; yet there is not one Sillable in all their Doctrines , that tendeth in the least to drive Men back to the Possession of the Holiness we had lost ; which is still the thing Asserted by you , and that , for the Proof of which you make this noise , and adoe . Neither did Christ at all Design the Promoting of Holiness , by such Principles as you have Asserted in your Book ; neither doth the Holy Spirit of God , either help us in , or excite us to our Duty , Simply from such Natural Principles . But the Apostles in these Doctrines you mention , had far other Glorious Designs ; such as were truly Gospel , and tended to strengthen our Faith yet farther : As , First , For the Resurrection of Christ ; They Urge that , as an Undeniable Argument , of his doing away Sin , by his Sacrificing , and Death : He was delivered for our Offences , because he put himself into the Room , and State of the Wicked , as undertaking their Deliverance from Death , and the Everlasting Wrath of God : Now putting himself into their Condition , he bears their Sin , and dyes their Death ; but how shall we know that by undertaking this Work he did accomplish the thing he intended ? The answer is , He was raised again for our Justification , Rom. 4. 25. even to make it manifest that by the Offering of himself he had Purged our Sins from before the Face of God. For in that he was raised again , and that by him , for the appeasing of whose Wrath he was delivered up to Death ; it is evident that the Work for us , was by him effectually done : For God raised him up again . And hence it is that Paul calls the Resurrection of Christ , the sure Mercies of David , Act. 13. And as concerning that he raised him up from the Dead , now no more to return to Corruption ; he saith on this wise , I will give thee the sure Mercies of David . For Christ having Conquered and overcome Death , Sin , the Devil , and the Curse , by himself , as 't is manifest he did ; by his rising from the Dead ; what now remains for him , for whom he did this , but Mercy and Goodness for ever ? Wherefore the Resurrection of Christ is that which Sealeth the truth of our being delivered from the Wrath by his Blood. Secondly , As to his Ascention , they urge , and make use of that , for divers weighty Reasons also . 1. As a farther Testimony yet , of the Sufficiency of his Righteousness to Justifie Sinners withal : For if he that undertaketh the Work , is yet entertained by him , whose Wrath he was to appease thereby : What is it ? but that he hath so compleated that Work. Wherefore he saith , that the Holy Ghost shall Convince the world , that he hath a sufficient righteousness , and that because he went to the Father ( John. 16. ) And they saw him no more , because he , went he Ascended up to the Father , was there Entertained , Accepted , and Imbraced of God. That is an Excellent Word . He is Chosen of God , and Precious : Chosen of God , to be the Righteousness , that his Divine Majesty is pleased with , and takes Complacency in ; God hath Chosen , Exalted , and set down Christ at at his own Right Hand ; for the sweet Savour that he smelled in his Blood , when he dyed for the Sins of the World. 2. By his Ascention he sheweth how he returned Conqueror , and Victor over our Enemies . His Ascention was his going home , from whence he came , to deliver us from Death : Now it is said ▪ that when he returned home , or Ascended , he led Captivity Captive , Eph. 4. that is , carried them Prisoners , whose Prisoners we were : He rode to Heaven in Triumph , having in Chains the Foes of Believers . 3. In that he Ascended , it was , that he might perform for us , the Second Part of his Priestly Office , or Mediator-ship . He is gone into Heaven it self , there , now to appear in the presence of God for us . Wherefore , he is able to save to the uttermost , all that come to God by him , ( as indifferent a thing as you make it to be ) seeing he ever-liveth ( viz. in Heaven , whether he is Ascended ) to make Intercession for them . 4. He Ascended , that he might be Exalted not onely above , but be made head over all things to the Church . Wherefore now in Heaven , as the Lord in whose hand is all Power , he Ruleth over , both Men , and Devils , Sin , and Death , Hell , and all Calamities , for the good and profit of his Body , the Church , Eph. 1. 19 , 20 , 21. 5. He Ascended to prepare a place for us , who shall live and dye in the Faith of Jesus , John 14. 1 , 2 , 3. 6. He Ascended , because there he was to receive the Holy Ghost , the great Promise of the New Testament ; that he might Communicate of that unto his chosen ones , to give them light to see his wonderful Salvation , and to be as a Principle of Holiness in their Souls : For the Holy Ghost was not yet given , because that Jesus was not yet Glorified . But when he Ascended on High , even as he led Captivity Captive , so he received Gifts for Men ; by which Gifts he meaneth the Holy Ghost , and the Blessed and saving Opperations thereof , Luke 24. Acts 1. 2. Thirdly , As to his coming again to Judgement , that Doctrine is urged , to shew the benefit , that the Godly will have at that day , when he shall gather together his Elect , and Chosen , from one end of Heaven unto the other . As also to shew you what an end he will make with those , who have not obeyed his Gospel , Mat. 25. 2 Thes. 1. 8. 2. Pet. 3. 7 , 8 , 9 , 10 , 11. Now 't is true , all these Doctrines do Forcibly Produce an Holy , and Heavenly life , but neither from your Principles , nor to the end you Propound ; to wit , that we should be put into Possession of our first , Old Covenant Righteousness , and act from , Humane , and Natural Principles . Your Ninth Chapter is spent , as you as you suppose , to shew us the Nature , and Evil of Sin ; but because you do it more like a Heathen Philosopher , then a Minister of the Gospel , I shall not much trouble my self therewith . Your Tenth Chapter Consisteth in a Commendation of Vertue , but still of that , and no other , though Counterfeited for another , then at first you have Described , ( Chap. 1. ) even such , which is as much in the Heathens you make mention of , as in any other man , being the same both in Root , and Branches , which is Naturally to be found in all men , even as is Sin and Wickedness it self . And hence you call it here , A living up to your feigned highest Principle , like a Creature Possessed of a Mind and Reason . Again , While we do thus , we act most agreeable to the right frame and temper of our Souls ; and Consequently most Naturally ; and all the actions of Nature , are confessedly very sweet and Pleasant ; of which very thing you say , the Heathens had a very great Sence . Pag. 113. 114. Answ. No marvel , for it was their Work , not to search the deep things of God , but those which be the things of a man , and to Discourse of that Righteousness , and Principle of Holiness , which was Naturally founded , and found within themselves , as Men ; or , as you say , as Creatures Possessed with a mind , and Reason : But as I have already shewed , all this may be , where the Holy Ghost and Faith is absent , even by the Dictates , as you call them , of Humane Nature ; a Principle , and actions , when trusted to that , as much please the Devil , as any Wickedness , that is committed by the Sons of Men. I should not have thus boldly Inserted it , but that your self did ( Pag. 101. ) tell me of it : but I believe it was onely Extorted from you ; your Judgement , and your Apollo suit not here , though indeed the Devil is in the right ; for this Righteousness and Holiness which is our own , and of our selves , is the greatest enemy to Jesus Christ ; the Post , against his Post , and the Wall , against his Wall. I came not to call the Righteous ( puts you quite of the World ) but Sinners to Repentance . Your Eleventh Chapter , is , to shew what a miserable Creature that man is , that is Destitute of your Holiness . Answ. And I add , as miserable is he , that hath , or knoweth no better : For such an one is under the Curse of God , because he abideth in the Law of Works , or in the Principles of his own Nature , which neither can cover his Sins from the sight of God ; nor Possess him with Faith or the Holy Ghost . There are two things in this Chapter , that Proclaim you to be a●●●gnorant of Jesus Christ. ● First you say , It is not possible a wicked Man should have God●● Pardon . Pag. 119. Pag. 130. Secondly , You Suppose it to be impossible for Christ's Righteousness to be Imputed to an unrighteous man. Pag. 120. Answ. To both which , a little briefly ▪ God doth not use to Pardon Painted Sinners , but such as are Really so ▪ Christ dyed for SINNERS , and God Justifieth the VNGODLY , even him that worketh not , nor hath no Works to make him Godly . Besides , Pardon supposeth Sin ; now he that is a Sinner ▪ is a Wicked man ; by Nature a Child of Wrath , and as such an Object of the Curse of God , because he hath broken the Law of God. But such God Pardoneth ; not because they have made themselves Holy , or have given up themselves to the Law of Nature , or to the Dictates of their Humane Principles , but because he will be Gracious , and because he will give to his beloved Son Jesus Christ the benefit of his Blood. As to the Second Head ▪ What need is there , that the Righteousness of Christ should be Imputed , where men are Righteous first ? God useth not thus to doe ; his Righteousness is for the stout hearted , and for them that are far from Righteousness , Isa. 46. 12 , 13. The Believing of Abraham was , while yet he was Uncircumcised ; and Circumcision was added , not to save him by , but as a Seal of the Righteousness of THAT Faith , which he had being yet Vncircumcised . Now we know that Circumcision in the Flesh , was a Type of Circumcision in the heart ; wherefore the Faith that Abraham had , before his outward Circumcision , was to shew us , that Faith if it be right , layeth hold upon the Righteousness of Christ , before we be Circumcised inwardly ▪ and this must needs be so ; for if Faith doth Purifie the Heart ; then it must be there before the Heart is Purified . Now this inward Circumcision is a Seal , or Sign of this ; That that is the onely saving Faith , that layeth hold upon Christ before we be Circumcised . But he that believeth , before he be inwardly Circumcised , must believe in another , in a Righteousness without him , and that as he standeth at present in himself Ungodly , for he is not Circumcised ; which Faith , if it be right approveth it self also , so to be , by an after Work of Circumcising inwardly . But , I say , the Soul that thus layeth hold on Christ , taketh the onely way to please his God , because this is that also , which himself hath determined shall be accomplished upon us . But unto him that worketh , is the Reward , not reckoned of Grace , but of Debt ; but to him that Worketh not , but Believeth in him that Justifieth the VNGODLY , his Faith is counted for Righteousness , Rom. 4. He that is Ungodly hath a want of Righteousness , even of the inward Righteousness of Works : But what must become of him ? Let him Believe in him that Justifieth the Ungodly ; because for that purpose there is in him a Righteousness . We will now return to Paul himself ; he had Righteousness before he was Justified by Christ ; yet he chose to be Justified , rather as an unrighteous man , then as one Indued with so brave a Qualification . That I may be found in him , not having mine own Righteousness ▪ away with mine own Righteousness ; I chuse rather to be Justified as Ungodly by the Righteousness of Christ , than by mine own , and his together , Phil. 3. You Argue therefore like him that desireth to be a Teacher of the Law , ( nay worse ) that neither knoweth what he saith , nor whereof he Affirmeth . But you say , Were it possible that Christ's Righteousness could be imputed to an Vnrighteous man , I dare boldly affirm that it would signifie as little to his Happiness , while he continueth so , as would a Gorgeous , and Splendid Garment , to one that is almost starved , &c. Answ , 1. That Christ's Righteousness is Imputed to men , while Sinners is sufficiently testified by the Word of God , Ezek. 16. 1 , — 8. Zech. 3. 1 , 5. Rom. 3. 24 , 25. Chap. 4. 1 , — 5. Chap. 5. 6 , — 9. 2 Cor. 5. 18 , — 21. Phil. 3. 6 , 7 , 8. 1 Tim. 1. 15 , 16. Rev. 1. 5. 2. And that the Sinner , or unrighteous Man , is happy in this Imputation , is also as abundantly Evident . For , 1. The Wrath of God , and the Curse of the Law , are both taken off , by this Imputation . 2. The Graces , and Comforts of the Holy Ghost , are all Intailed to , and followers of this Imputation . Blessed is he , to whom the Lord will not Impute Sin : It saith not , that he is Blessed that hath not Sin to be imputed ; but he to whom God will not Impute them , he faith , Therefore the non Imputation of Sin , doth not argue a non being thereof in the Soul , but a Glorious act of Grace , Imputing the sufficiency of Christ's Righteousness , to Justifie him that is yet Ungodly . But what Blessedness doth follow , the Imputation of the Righteousness of Christ , to one that is yet Ungodly ? Answ. Even the Blessing of Abraham , to wit , Grace , and Eternal Life : For Christ was made the Curse , and Death that was due to us , as Sinners ; that the Blessing of Abraham might come upon the Gentiles , through Faith in Jesus Christ : That we might receive the Promise of the Spirit through Faith , Gal. 3. 13 , 14. Now Faith hath it's eye upon two things , with respect to it's act of Justifying . First , it acknowledgeth that the Soul is a Sinner , and then that there is a sufficiency in the Righteousness of Christ , to Justifie it in the sight of God , though a Sinner . We have Believed in Jesus Christ , that we might be Justified by the Faith of Christ , and not by the Works of the Law. Therefore they that believe aright , receive Righteousness , even the Righteousness of another , to Justifie them , while yet in themselves they are Sinners . Why do they believe in Christ ? The answer is , That they MIGHT be Justified , not because in their own Eyes they are . They therefore at present stand Condemned in themselves , and therefore they believe in Jesus Christ , that they might be set free from present Condemnation . Now being Justified by his Blood , as Ungodly , they shall be saved by his Life , that is , by his Intercession : For whom he Justifieth by his Blood , he saveth by his Intercession : For by that is given the Spirit , Faith , and all Grace that preserveth the Elect unto Eternal Life and Glory . I Conclude therefore , that you argue not Gospelly , in that you so boldly Affirm , that it would signifie as little to the Happiness of one , to be Justified by Christ's Righteousness , while a Sinner ; as would a Gorgeous and Splendid Garment to one that is ready to perish . For farther , Thus to be Justified is Meat and Drink to the Sinner ; and so the beginning of Eternal Life in him . My Flesh is Meat indeed , said Christ , and my Blood is Drink indeed : And he that Eateth my Flesh , and Drinketh my Blood , hath Eternal , or Everlasting Life . He Affirmeth it once again . As the living Father hath sent me , and I live by the Father , so he that Eateth me , even he shall live by me , John 6. Here now is a Man an Hungred ; what must he feed upon ? Not his pure Humanity , not upon the sound Complexion of his Soul , nor yet on the Dictates of his Humane Nature , nor those neither , which you call , truly Generous Principles : But upon the Flesh , and Blood of the Son of God , which was once given for the Sin of the World. Let those then , that would be saved from the Devil , and Hell , and that would find a Fountain of Grace in themselves , first receive , and feed upon Christ , as Sinners , and Ungodly . Let them believe that both his Body , and Blood , and Soul , was offered for them , as they were Sinners . The believing of this , is the Eating of Christ ; this eating of Christ , is the beginning of Eternal Life , to wit , of all Grace , and health in the Soul ; and of Glory to be Injoyed most perfectly in the next World. Your Twelfth Chapter is to shew , That Holiness being Perfected , is Blessedness it self ; and that the Glory of Heaven Consisteth chiefly in it . Answ. But none of your Holiness , none of that inward Holiness which we have Lost before Conversion , shall ever come to Heaven : That being as I have shewed , a Holiness of another Nature , and arising from another Root , then that we shall in Heaven injoy . 2. But farther , Your Description of the Glory that we shall ●ossess in Heaven , is questionable , as to your notion of it ; your ●●●●on is , That the substance of it Consists in a perfect resemblance to the Divine Nature . Answ. Therefore not in the Injoyment of the Divine Nature it self ; For that which in Substance is but a bare Resemblance , though it be a most perfect one , is not the thing it self , of which it is a Resemblance . But the Blessedness that we shall enjoy in Heaven , in the very Substance of it , Consisteth not wholly , nor Principally , in a Resemblance of , but in the Injoyment of God himself ; Heirs of God. Wherefore there shall not be in us a Likeness onely to , but the very Nature of God : Heirs of God , and joynt Heirs with Christ , Rom. 8. Hence the Apostle tells us , that he rejoyced in hope of the Glory of God , Rom. 5. Not onely in hope of a Resemblance of it . The Lord is my Portion , saith my Soul. But this is like the rest of your Discourse . You are so in Love with your Adamitish Holiness , that with you it must be God in Earth , and Heaven . Who they are that hold , our Happiness in Heaven , shall come by a meer fixing our Eyes upon the Divine Perfections ? I know not ; But thus I Read , We shall be like him : Why ? or how ? For we shall see him as he is . Our Likeness then to God , even in the very Heavens , will in great part come by the Visions of him . And to speak the truth , our very entrance into eternal life , or the beginnings of it here , they come to us thus , But we all ( every one of us that shall be saved , come by it onely thus ) with open Face beholding as in a Glass , the Glory of the Lord , are changed from Glory to Glory , even as by the Spirit of the Lord , 2. Cor. 3. 18. And whereas you tell us , Pag. 124. That the Devils themselves have a large measure of some of the Attributes of God , as Knowledge , Power , &c. though themselves are unlike unto him . In this you most Prodigiously Blaspheme . Your Thirteenth Chapter is to shew , That our Saviours preferring the Business of making Men Holy , before any other , witnesseth , that this is to do the best Service to God. But still respecting the Holiness , you have in your first Chapter Described , which still the Reader must have his eye upon , it is false , and a slander of the Son of God. He never intended to Promote , or Prefer , your Natural Old Covenant , Holiness , viz. that which we had lost in Adam , or that which yet from him , in the Dregs thereof , remaineth in Humane Nature ; but that which is of the Holy Ghost , of Faith , of the New Covenant . I shall not here again take notice of your 130 Page , nor with the Error Contained therein , about Justification by Imputed Righteousness . But one thing I observe , that in all this Chapter you have nothing Fortified what you say , by any Word of God , no though you Insinuate ( Pag. 129. and Pag. 131. ) that some Dissent from your Opinion . But instead of the Holy Words of God , being as you Feign , Conscious to your self , you cannot do it SO well , as by another Method , viz. The Words of Mr. John Smith ▪ therefore you Proceed with his ; as he with Plato's , and so wrap you up the Business . You come next to an Improvement upon the whole , where you make a Comparison between the Heathens and the Gospel ; shewing how far the Gospel helpeth the Light the Heathens had , in their Pursuit after your Holiness . But 〈◊〉 the Excellency of the Gospel , as you have vainly Dreamt , is , to make Improvement , First of the Heathens Principles ; such good Principles , say you , as were by the Light of Nature Dictated to them . Pag. 133 , 134 , 135. As , 1. That there is but one God , that he is Infinitely perfect , &c. 2. That we owe our lives , and all the comforts of them to him . 3. That he is our Soveraign Lord. 4. That he is to be Loved above all things . Answ. 1. Seeing all these are , and may be known , as you your self confess , by them that have not the Gospel ; and I add , nor yet the Holy Ghost , nor any saving Knowledge of God , or Eternal Life : Therefore it cannot be the Design of Jesus Christ , by the Gospel , to Promote , or help forward this Knowledge , simply from this Principle : viz. Natural Light , and the Dictates of it . My Reason is , because when Nature is strained to the highest Pin , it is but Nature still ; and so all the improvement of it's Light , and Knowledge , is but an increase of that which is but Natural . Now , saith Paul , The Natural Man receiveth not the things of the Spirit of God , for they are foolishness unto him , neither can he know them , because they are Spiritually discerned , 1 Cor. 2. But the Gospel is the Ministration of the Spirit ; a Revelation of another thing then is found in , or can be acquired to , by Heathenish Principles of Nature . I say , a Revelation of another thing ; or rather , another discovery of the same . As , 1. Concerning the Godhead ; the Gospel giveth us another discovery of it , then is possible to be obtained by the Dictates of Natural Light , even , a discovery of a Trinity of Persons , and yet Unity of Essence , in the same Deity . 1 John 5. 1 , 5 , 8. 2. The Light of Nature will not shew us , that God was in Christ , Reconciling the World to himself . 3. The Light of Nature will not shew us , that we owe what we are , and have , to God , because we are the Price of the Blood of his Son. 4. The Light of Nature will not shew , that there is such a thing as Election in Christ. 5. Or , that there is such a thing , as the Adoption of Children to God , through him . 6. Nor that we are to be saved by Faith in his Blood. 7. Or , that the Man Christ shall come from Heaven , to Judgement . These things , I say , the Light of Nature teacheth not ; but these things are the Great and Mighty things of the Gospel , and those , about which it chiefly bendeth it self , touching upon other things , still as those that are knowable , by a Spirit Inferior to this of the Gospel . Besides , as these things are not known by the Light of Nature , so the Gospel , when it comes , as I also told you before , doth Implant in the Soul , another Principle , by which they may be received , and from which the Soul should act and do , both towards God , and towards Men ; as Namely , the Holy●Ghost , Faith , Hope , the Joy of the Spirit , &c. The other things you mention , Pag. 138 , 140 , 142 , 143. viz. 1. The Immortality of the Soul. 2. The Doctrine of Rewards , and Punishments in the Life to come . 3. Of the forgiveness of Sin upon true Repentance , &c. Answ. All these things may be Assented to , where yet the Grace of the Gospel is not ; but yet the Apprehension must be such , as is the Light , by which they are discovered ; but the Light of Nature cannot discover them , according to the Light and Nature of the Gospel ; because the Gospel Knowledge of them , ariseth also from another Principle : So then , these Doctrines are not Cofirmed by the Gospel , as the Light of Nature teacheth them : Wherefore , Paul , speaking of the things of the Gospel , and so consequently of these , he saith , Which things also we speak , NOT in the WORDS which MAN'S Wisdom teacheth , but which the HOLY GHOST teacheth , comparing Spiritual things with Spiritual . As if he shoul say , We speak of God , of the Soul , of the Life to come , of Repentance , of Forgiveness of Sins , &c. Not as Philosophers DO , nor yet in their Light ; but as Saints , Christians , and Sons of God ; as such who have received , not the Spirit of the World , but the Spirit which is of God ; that we may know the things that are freely given to us , of God. But you add ( for the Glory of the Gospel ) That we have other things , which no man could , without Divine Revelation , once have Dream'd of ▪ As , 1. That God hath made miserable Sinners the Objects of such Transcendent Love , as to give them his onely begotten Son. Answ. I must confess , If this one Head had by you been handled well , you would have Written like a Worthy Gospel Minister . But you add , Pag. 146. 1. That when Christ was sent , it was to shew us upon what terms God was Re●nciled to us : viz. By laying before us all the Parts of ▪ Holiness , which are necessary to Restore our Natures to his Likeness● ▪ and most Pathetically , moreover to intreat us to do what lyeth or our ▪ Parts to put them in Practice , that so to Eternity it may be well 〈…〉 . What these things are , you mention not here ; therefore I shall leave them to be spoken to , under the Third Head. 2. A Second thing you mention is , That this Son of God Conversed upon equal terms with Men , becoming the Son of Man , b●rn of a Woman : ( a great Demonstration that God hath a liking to the Humane Nature . ) But little to the purpose as you have handled it . 3. That the Son of God taught men their Duty , by his own Example , and did himself perform what he required of them ; and that himself did tread before us EVERY step of that which he hath told us leadeth to Eternal Life . Answ. Now we are come to the point : viz. That the way to Eternal Life , is , First of all to take Christ for our example , treading his step : And the Reason , if it be true , is weighty ; For he hath trod every step before us , which he hath told us leads to Eternal Life . 1. Every step . Therefore he went to Heaven by Vertue of an Imputative Righteousness ; For this is one of our steps thither . 2. Every step . Then he must go thither , by Faith in his own Blood , for Pardon of Sin ; For this is another of our steps thither . 3. Every step . Then he must go thither , by Vertue of his own Intercession at the Right Hand of God , before he came thither ; For this is one of our steps thither . 4. Every step . Then he must come to God , and ask mercy for some great Wickedness , which he had Committed ; For this is also one of our steps thither . But again , we will Consider it the other way . 1. Every step . Then we cannot come to Heaven , before we first be made accursed of God ; For so was he before he came thither . 2. Every step . Then we must first make our Body and Soul an Offering for the Sin of others ; For this did he before he came thither . 3. Every step . Then we must go to Heaven for the sake of our own Righteousness ; For that was one of his steps thither . O Sir ! What will thy Gallant , Generous mind do here ? Indeed you talk of his being an Expiatory Sacrifice forus , but you put no more trust to that , then to Baptism , or the Lords Supper ; counting that , with the other two , but things indifferent in themselves , Pag. 6 , 7 , 8. You add again , That this Son of God being raised from the Dead , and Ascended to Heaven , is our High Priest there : But you talk not at all , of his sprinkling the Mercy Seat with his Blood , but clap upon him , the Heathens Demons , Negotiating the Affairs of Men with the Supream God ; and so wrap up , with a testification that it is needless to enlarge on the Point , Pag. 150. But to be plain , and in one word to tell you ; About all these things you are Heathenishly dark ; there hath not in these 150 Pages , one Gospel truth been Christianly handled by you ; but rather a darkening of truth , by Words without Knowledge . What Man that ever had Read , or Assented to the Gospel , but would have spoken ( yet kept within the bounds of truth ) more Honourably of Christ , then you have done ? His Sacrifice must be stept over , as the Spider stradleth over the Wasp , his Intercession is needless to be Inlarged upon . But when it falleth in your way to talk of your Humane Nature , of the Dictates , of the first Principles of Morrals within you , and of your Generous mind to follow it : Oh what need is there now of Amplifying , Inlarging , and Pressing it on Mens Consciences ! As if that poor Heathenish , Pagan Principle , was the very Spirit of God within us : And as if Righteousness done by that , was that , and that onely , that would or could fling Heaven Gates off the Hinges . Yea , a little after you tell us , That the Doctrine of ●ending the Holy Ghost , was to move , and Excite us to our Duty ; and to Assist , Chear , and Comfort us in the Performance of it . Still meaning our close Adhering by the Purity of our Humane Nature to the Dictates of the Law , as Written in our hearts as Men. Which is as false as God is true . For the Holy Ghost is sent into our Hearts , not to Excite us to a Compliance with our Old and Wind-shaken Excellencies , that came into the World with us , but to Write new Laws in our Hearts ; even the Law of Faith , the Word of Faith , and of Grace , and the Doctrine of Remission of Sins , through the Blood of the Lamb of God ; that Holiness might flow from thence . Your 15th . Chapter is to shew , That the Gospel giveth for greater helps to an Holy Life , then the Jewish Ceremonies did of Old I Answer . But the Reader must here well weigh , that in the Gospel you find also , some po●sitive Precepts , that are of the same Nature with the Ceremonies under the Law ; of which , that of coming to God by Christ , you call one , and Baptism , and the Lords Supper , the other two . So then by your Doctrine , the Excellency of the Gospel doth not lye in that we have a Christ to come to God by ▪ but in things as you feign more substantial . What are they ▪ Inward Principles of Holiness , Pag. 159. Spiritual Precepts , P. 16● . That height of Vertue , and true Goodness , that the Gospel Designeth to raise us to : All which are General Words , falling from a staggering Conscience , leaving the World , that are Ignorant of his mind , in a Muse ; but tickling his Brethren with the Delights of their Morral Principles , with the Dictates of their Humane Nature , and their gallant Generous Minds . Thus making a very Stalking-horse of the Lord Jesus Christ , and of the Words of Truth and Holiness , thereby to slay the silly one ; making the Lord of Life and Glory , instead of a Saviour , by his Blood , the Instructer , and School-Master onely of Humane Nature , a Chaser away of evil Affections , and an Extinguisher of Burning Lusts ; and that not so neither , but by giving perfect Explications of Morral Precepts , ( Pag. 17. ) and setting himself an Example before them to follow him , Pag. 297. Your Sixteenth Chapter Containeth an answer to those that Object against the Power of the Christian Religion to make Men Holy. Answ. And to speak truth ; what you at first render as the cause of the Unholiness of the Professors thereof ( Pag. 171 ▪ ) is to the Purpose , had it been Christianly Managed by you , as namely , Mens Gross ▪ Unbelief of the truth of it ; for it Effectually●Worketh in them that Believe ( 1 Thes. 2. 13. ) but that you onely touch , and away , neither shewing what is the Object of Faith , nor the cause of it's being so Effectual to that Purpose ; neither to you at all treat of the Power of Unbelief , and how all Men by Nature are shut up therein , Rom. 11. 32. But presently , according to your Old and Natural Course , you fall First , upon a supposed Power in Men , to imbrace the Gospel , both by closing with the Promise , and shuning the threatning ( Pag. 172. ) farther adding , That mankind is Indued with a Principle of Freedom , and that this Principle is as Essential , as any other to the Humane Nature ( Pag. 173. ) By all which it is Manifest , that however you make mention of Unbelief , because the Gospel hath laid the same in your way ; yet our Old Doctrine , of the Purity of the Humane Nature , now broken out into a freedom of Will , and that as an Essential of the Humane Nature , is your great Principle of Faith , and your following of that , as it Dictateth to you Obedience to the first Principles of Morrals , the Practice of Faith , by which you think to be saved . That this is so , must unavoidably be gathered from the good opinion you have your self of coming to God by Christ : viz. That in the Command thereof ; it is one of these Positive Precepts , and a thing in it self absolutely considered indifferent , and neither Good nor Evil. Now he that looketh upon coming to God by Christ , with such an Eye as this , cannot lay the stress of his Salvation upon the Faith , or Belief thereof ; Indifferent Faith , will serve for Indifferent things : Yea , a Man must look beyond that , which he Believeth is but one with the Ceremonial Laws , but not the same with Baptism , or the Lord's Supper ; for with those you compare that of coming to God by Christ. Wherefore Faith , with you , must be turned into a Chearful , and Generous Complying with the Dictate ; of the Humane Nature , and Unbelief , into that which Opposeth this , or that makes the Heart backward , and sluggish therein . This is also gathered from what you aver of the Divine Morral Laws , that they be of an Indispensible , and Eternal Obligation ( Pag. 8 ) things that are good in themselves ( Pag. 9. ) Considered in an Abstracted Notion ( Pag. 10. ) Wherefore things that are good in themselves , must needs be better then those that are in themselves but Indifferent : neither can a Possitive Precept make that which of it self is neither Good nor Evil , better then that which in it's own Nature remaineth the Essentials of Goodness . I Conclude then , by Comparing you with your self , by bringing your Book to your Book , that you understand neither Faith , nor unbelief , any farther then by obeying , or disobeying the Humane Nature , and it 's Dictates in Chief ; and that of coming to God by Christ , as one of the things that is indifferent in it self . But a little to touch upon your Principle of Freedom , which in Pag. 9. you call an understanding and liberty of Will. Answ. First , That there is no such thing in Man by Nature , as Liberty of Will , or a Principle of Freedom , in the saving things of the Kingdom of Christ , is Apparent by several Scriptures . Indeed there is in Men , as Men , a willingness to be saved their own way , even by following ( as you ) their own Natural Principles , as is seen by the Quakers , as well as your self ; but that there is a freedom of will in Men , as Men , to be saved by the way wich God hath Prescribed , is neither asserted in the Scriptures of God , neither standeth with the Nature of the Principles of the Gospel . The Apostle saith , The Natural Man receiveth not the things that be of the Spirit of God. And the Reason is , not because , not Principally because he layeth aside a Liberty of Will , but because they are foolishness to him ( 1 Cor. 2. ) Because in his Judgement they are things of no Moment , but things ( as you have imagined of them ) that in themselves are but indifferent . And that this Judgement that is passed by the Natural Man , concerning the things of the Spirit of God ( of which , that of coming to God by Christ , is the chief ) is that which he cannot but do as a Man ; is Evident from that which followeth ; neither CAN he know them , because they are Spiritually Discerned : Neither CAN he know them as a Man , because they are Spiritually Discerned . Now if he cannot know , them , from what Principle should he will them : For Judgement , or Knowledge must be , before the Will can act . I say , again , a Man must know them to be things in chief , that are Absolutely , and Indispensibly Necessary , and those in which resteth the greatest Glory ; or else his Will will not Comply with them , nor Center , and Terminate in them , as such , but still count themselves ( as you ) though somewhat Convinced that he ought to adhere unto them ) things that in themselves , are onely indifferent , and absolutely Considered neither Good nor Evil. A farther inlargement upon this Subject , will be time enough , if you shall Contradict . Another Reason , or cause ( which you call an immediate one of the unsuccessfulness of the Gospel , is , Mens unaccountable mistaking the Design of it ( not to say worse ) as to conceive no better of it , then as a Science , and a matter of Speculation , &c. Pag. 173. Answ. If this be true , you have shewed us the Reason , why your self have so base and unworthy thoughts thereof : For although coming to God by Christ , be the very chief , first , the substance , and most Essential part of obedience thereto ; yet you have reckoned this but like one of the Ceremonies of the Law , or as Baptism with Water , and the Lord's Supper , Pag. 7 , 8 , 9. Falling more Directly upon the Body of the Morral Law , as written in the Heart of Men , and inclining more to the teaching , or Dictates of Humane Nature , ( which were neither of them both ever any Essential part of the Gospel ) then upon that which indeed is the Gospel of Christ. And here I may ( if God will ) timely Advertise my Reader , that the Gospel , and it's Attendants , are to be accounted things Distinct : The Gospel properly taken , being Glad Tidings of good things ; or , the Doctrine of the for giveness of Sins freely by Grace , through the Redemption that is in Christ Jesus . For to speak strictly ; neither is the Grace of Faith , Hope , Repentance , or Newness of Life , the Gospel ; but rather things that are wrought by the Preaching thereof ; things that are the Effects of it ; or its unseperable Companions , to all them that shall be saved . Wherefore the Gospel is said to be Preached in all Nations , for the obedience of Faith : Hope also is called , the Hope of the Gospel , not the Gospel it self . So again , the Gospel is Preached that Men should repent , but it is not Preached that men should Gospel . But your Gospel , which Principally , or Chiefly Centers in the Dictates of Humane Nature , and your Faith , which is chiefly a subjecting to those Dictates , are so far off from being at all , any near attendants of the Gospel , that they never are urged in the New Testament , but in order to shew men they have forgotten to act as men , Rom. 1. 19 , 20 , 21. Chap. 2. 14 , 15. 1 Cor. 11. 14. Your last Reason is , because of several untoward opinions , the Gospel is very unsuccessful , Pag. 175. Answ. But what these opinions are , we hear not ; nor how to shun them you tell us here nothing at all . This I am sure , there are no Men in this day have more opposed the Light , Glory , and Lustre of the Gospel of Christ , then those ( as the Quakers and others ) that have set up themselves , and their own Humanity , as the Essential parts of it . You in Answer to other things add many other Reasons to prove they are mistaken that count the Gospel a thing of but mean Operation to work Holiness in the heart : at which you ought your self to tremble , seeing the Son himself , who is the Lord of Gospel , is of so little esteem with you , as to make coming to God by him so trivial a business as you have done . Your large Transcript of other mens sayings , to prove the good success of the Gospel of Old , did better become that People and age , then you & yours ; they being a people that lived in the power thereof , but you such Bats as cannot see it . That Saying , you mention of Rigaltias , doth better become you and yours : Those now adays do retain the Name , and the Society of Christians , which live altogether Antichristian Lives : For take away Publicans , and a wretched Rable , &c. And your Christian Churches , will be la●entable , weak , small , and insignifieant things . I shall add to yours another reason of the unsuccessfulness of the Gospel in our days , and that is , because so many ignorant Sir Johns , on the one hand , and so many that have done Violence to their former Light , and that have Damned themselves in their former Anathematizing of others , have now for a long time , as a Judgement of God , been permitted to be , and made the mouth to the People : Persons whose Lives are Debauched , and who in the Face of the World , after seeming serious Detestings of Wickedness , have for the Love of filthy Lucre , and the Pampering their idle Carcasses , made Shipwrack of their former Faith , and that Feigned good Conscience they had . From which number if you , Sir , have kept your self clear , the less Blood of the Damned will fall upon your head : I know you not by Face ; much less your Personal Practice ; yet I have heard as if Blood might pursue you , for your Unstable Weathercock Spirit , which doubtless could not but stumble the Weak , and give advantage to the Adversary to speak Vilifyingly of Religion . As to your Seventeenth and Eighteenth Chapters , I shall say little , onely I wish that your Eighteenth had been more express in discovering how far a man may goe , with a notion of the truth of the Gospel , and yet perish because he hath it not in Power . Onely in your Inveighing so much against the Pardon of Sin , while you seem so much to cry up Healing ; you must know that Pardon of Sin is the beginning of Health to the Soul : He Pardoneth our Iniquities , and Healeth all our Diseases , Psa. 103. 3. And where he saith , by the stripes of Christ we are healed , it is Evident that healing beginneth at Pardon , and not Pardon after healing , as you would rather have it , 1 Pet. 2. 24. compare , Isa. 53. As for your Comparison of the Plaister , and the Physitians Potion , Pag. 217. I say , you do but abuse your Reader , and muddy the way of the Gospel . For the first thing of which the Soul is sick , and by which the Conscience receiveth wounding , it is the guilt of Sin , and fear of the Curse of God for it . For which is provided the wounds and Precious Blood of Christ , which Flesh and Blood , if the Soul eat thereof by Faith , giveth deliverance there-from . Upon this the filth of Sin appears most odious , for that it hath not onely at present Defiled the Soul , but because it keeps it from doing those Duties of Love , which by the Love of Christ it is constrained to endeavour the perfecting of . For Filth , appears Filth ; that is irksome , and odious to a contrary Principle now implantin the Soul ; which Principle had its Conveyance thither by Faith in the Sacrifice and death of Christ going before . The Love of Christ constraineth us , because we thus judge ; That if one dyed for all , then are all Dead ; and that he dyed for all , that they which live should not henceforth live unto themselves , but to him that dyed for them , and rose again , 2 Cor. 5. 14. The man that hath received Christ , desireth to be Holy , because the Nature of the Faith that layeth hold on Christ ( although I will not say as you , it is of a Generous mind ) worketh by love , and longeth , yea , greatly longeth that the Soul may be brought , not onely into an universal Conformity to his Will , but into his very likeness ; and because that State standeth not with what we are now , but with what we shall be hereafter : Therefore in this we groan , being burthened ( with that which is of a contrary Nature ) to be cloathed upon with our House which is from Heaven : Which state is not that of Adam's Innocency ; but that which is Spiritual , and Heavenly , even that which is now in the Lord in Heaven . But I will Descend to your Nineteenth . Chapter , it may be more may be discovered there . Your Nineteenth Chapter is to shew ; That a right understanding of the Design of Christianity ( viz. as you have laid it down ) will give satisfaction concerning the true Notion . First , Of Justifying Faith. Secondly , Of the Imputation of Christ's Righteousness , Pag. 221. First , Of Justifying Faith ; It is ( say you ) such a Belief of the truth of the Gospel , as Includes a sincere Resolution of Obedience to all it's Precepts . Answ. To this I shall Answer ; First , that the Faith which we call Justifying Faith , is like Precious Faith with all the Elect , and that which is most Holy : but those Acts of it , which Respect our Justification with God from the Curse of the Law that is due for Sin ; are such , as respect not any good Work done by us , but the Righteousness that Resideth in the Person of Christ ; and is made ours by the imputation of Grace . This Faith I say , accounteth him in whom it is now a Sinner , and without Works ; yea , if he have any that in his own eyes are such , this Faith rejects them , and throweth them away ; for it seeth a Righteousness in the Person of Christ sufficient ; even such as is verily the Righteousness of God. Now to him that worketh not , but believeth . Works and Faith are put here in oppposition , Faith being considered as Justifying , in the sight of God from the Curse . The Reason is , because the Righteousness by which the Soul must thus stand Justified , is a Righteousness of God's appointing , not of his Prescribing us ; a Righteousness that Intirely is Included in the Person of Christ. The Apostle also , when he speaks of God's saving the Election , which hangeth upon the same Hinge , as this of Justification doth , to wit , on the Grace of God ; he opposeth it to Works ; and that , not to this or that sort onely , but even to Work , in the Nature of Work ( Rom. 11. ) If it be of Grace , then it is no more of Works ; otherwise Grace is no more Grace ; but if it be of Works , then it is no more of Grace ; otherwise Work is no more Work. By this Text , I say , the Apostle doth so throughly Distinguish between Grace and Works , as that which so ever standeth in the Case , the other must be Annihilated : If it be by Grace , then must Works be no more , then it is no more of Works : but if it be of Works , then is Grace no more , then it is no more of Grace . But this , notwithstanding , you urge farther ; That Faith Justifieth , as it includes , a sincere Resolution , &c. Answ. Although , as I have said before , the Faith which is the Justifying Faith , is that of the Holiest Nature , yet in the Act , by which it layeth hold of Justifying Righteousness , it respects it , simply , as a Righteousness offered by Grace , or given unto the Person that by Faith layeth hold thereon as he stands yet ungodly and a Sinner . Faith Justifieth not seperate from the Righteousness of Christ as it is a Grace in us , nor as it subjecteth the Soul to the obedience of the Morral Law , but as it receiveth a Righteousness offered to that Sinner , that as such will lay hold on , and accept thereof . Christ Jesus came into the World to save Sinners , by being their Redemption , and Righteousness himself . But you add , The Faith that Intaileth the Sinner to SO High a Priviledge as that of Justification , must needs be such as complyeth with all the purposes of Christ's coming into the World , &c. Answ. By this supposition , Faith Justifieth , not by receiving of the Righteousness that Christ by himself accomplished for Sinners ; but by falling in with all good Works , which because they cannot be known , much less done , by the Soul at first , his Faith being then , as to the perfection of knowledge of Duties , weak , he standeth still before God unjustified , and so must stand until he doth comply with all those purposes of Christ's coming into the World. But yet again you recall your self , and distinguish one purpose from the rest , as a grand one , Pag. 222. And that is to receive Christ as Lord , as well as a Saviour . Answ. 1. Although the Soul that in truth receiveth Christ , receiveth him wholly , and intirely as Christ , and not as chopt , and pul'd in Pieces : Yet I distinguish between the act of Faith , which layeth hold of Christ for my Justification from the Curse before God , and the consequences of that act , which are to engage me to newness of Life . And indeed , as it is impossible for a Man to be a new Man , before he be Justified in the sight of God ; so it is also as impossible , but that when Faith hath once layed hold on Christ for Life , it should also follow Christ by Love. But , 2. Christ may be received at first as Lord , and that in our Justification , and yet not at all be considered as a Law-giver , for so he is not the Object of Faith for our Justification with God , but a requirer of Obedience to Laws , and Statutes of them that already are Justified by the Faith that receiveth him as Righteousness . But Christ is as well a Lord for us , as to , or over us , and it highly concerneth the Soul , when it believeth in , or trusteth to the Righteousness of Christ , for Justification with God , to see that this Righteousness Lords it over Death , and Sin , and the Devil , and Hell for us : The Name wherewith he shall be called , is , The Lord our Righteousness . Our Righteousness , then is Lord , and Conquerour over all , and we more then Conqerours through this Lord that loved us . The Author to the Hebrews calls him King of Righteousness , because by his Righteousness he ruleth as Lord and King , and can reign and Lord it , at all times over all those that seek to seperate us from the presence , and Glory of God. Now , how you will brook this Doctrine I know not ; I am sure he stands in need thereof , that is Lorded over by the Curse of the Law , the guilt of Sin , the Rage of the Devil , and the fear of the Death and Hell ; He , I say , would be glad to know that in Christ there is a Righteousness that Lords it , or that Christ , as he is Righteousness , is Lord. Wherefore Reader , when thou shalt Read or Hear , that Jesus Christ is Lord , if thou art at the same time under guilt of Sin , and fear of Hell , then do thou Remember that Christ is Lord more ways then one , he is Lord as he is Righteousness ; he is Lord as he is Imputative Righteousness ; he is the Lord OVR Righteousness . Of the same import is that also , he is a Prince , and a Saviour , he is a Prince as he is a Saviour ; because the Righteousness by which he saveth , beareth Rule in Heaven , and Earth : And hence we Read again , that even when he was in the Combat with our Sins , the Devils , the Curse , and Death , upon the Cross , he even in that place made a shew of them openly , and triumphed over them . Now in these things he is Lord for us , and the Captain of our Salvation ; as also in that he hath Led Captivity Captive ; all which places , with many more , being Testimonies to us , of the sufficiency of that Righteousness which saveth us from the Justice of the Law and Wrath of God. But you respect not this his manner of Lording ; but will have him be a Saviour , as he giveth Laws , especially those you call Indispensible , and Eternal , the Morral Law. You would have him a Saviour , as he bringeth us back to the Holiness we had lost . But this is none other then Barbarous Quakerisme , the stress of their Writing , also tending to no other purpose . But you tell us , That you scarcely admired at any thing more in all your Life , then that any , worthy Men especially , should be so difficulty perswaded , to receive or imbrace this account of Justifying Faith , and should perplex , and make intricate , so plain a Doctrine . Answ. And doubtless they far more groundedly stand amazed at such as you , who while you pretend to shew the design of the Gospel , make the very Essential of it , a thing in it self indifferent ; and absolutely considered neither good nor evil , that makes obedience to the Morral Laws , more Essential to salvation , then that of going to God by Christ , that maketh it the great Design of Christ , to put us into a Possession of that promiseless , natural old Covenant holiness which we had lost long since in Adam , that maketh as if Christ , rejecting all other Righteousness , or Holiness , hath Established onely this : Yea , that maketh the very Principle of this Holiness to consist in a sound Complexion of Soul , the Purity of Humane Nature in us , a habit of Soul , truly Generous Motives and Principles , Divine Morral Laws , which were first written in Mens Hearts , and Originally Dictates of Humane Nature . All this Villany against the Son of God , with much more as bad , is Comprised within less then the first sixteen ●ages of your Book . But , say you , what pretence can there be for thinking that Faith is the Condition , or Instrument of Justification , as it complyeth with onely the Precept of relying upon Christ's Merits , for the obtaining of it : especially when it is no less manifest then the Sun at Noon-day , that obedience to the other Precepts must go before obedience to this : And that a Man may not rely upon the merits of Christ , for the forgiveness of his Sins , and he must be presumptuous in so doing , and puts an affront upon his Saviour too , till he be sincerely willing to be reformed from them , Pag. 223. Answ. That the Merits of Christ , for Justification , are made over to that Faith that receiveth them , while the Person that believeth it , stands in his own account , by the Law a Sinner , hath already been shewed . And that they are not by God appointed for another purpose , is manifest through all the Bible . 1. In the Type , when the bloody Sacrifices were to be offered , and an Atonement made for the Soul , the People were onely to confess their Sins over the head of the Bullock , or Goat , or Lamb , by laying their Hands thereon , and so the Sacrifice was to be slain . They were onely to acknowledge their Sins . And observe it , in the day that these offerings were made , they were not to Work all ; For he that did any Work therein , was to be cut off from his People , Lev. 4. ch . 16. ch . 23. 2. In the Antitype thus it runs ; Christ dyed for our Sins ; Christ gave himself for our Sins ; He was made to be Sin for us ; Christ was made a Curse for us . Yea , but , say you , What pretence can there be , that Faith is the Condition , or Instrument of Justification , as it Complyeth with onely the Precepts of relying upon Christ's Merits ; that is , first , or before the Soul doth other things . Answ. I say ( avoiding your own Ambiguous terms ) that it is the Duty , the indispensible Duty of all that would be saved , First , Immediately , now to close in by Faith with that work of Redemption , which Christ by his blood hath purchased for them , as they are Sinners . 1. Because God doth hold it forth , yea , hath set it forth to be received by us , as such , Rom. 3. 23. to 27. 2. Because God hath Commanded us by Faith to receive it as such , Act. 16. And I add , If the Jaylor was altogether ignorant of what he must do to be saved ; and Paul yet bids him then , before he knew any thing else , Believe in the Lord Jesus Christ , and he should be saved , that then Believing ( even Believing on Christ for a Righteousness to justifie , and save him ) must go first , and may , nay ought to be pressed , even then , when the Soul stands ignorant of what else he ought to do , Act. 16. 30 , 31 , 32. But , you say , It is evident as the Sun at Noon-day , that obedience to the other Precepts must go before obedience to THIS ; that is , before Faith in Christ. Answ. This you say ; But Paul said to the ignorant Jaylor , that knew nothing of the mind of God in the Doctrine of Justification , that he should first believe on the Lord Jesus Christ ; and so should be saved . Again when Paul Preached to the Corinthians , The first Doctrine that he delivered unto them was , That Christ dyed for their Sins , according to the Scriptures , &c. 1 Cor. 15. 1 , 2 , 3 , 4. But what be these other Precepts ? Not Baptism , nor the Supper of the Lord ; for these you say are ( as poor and inconsiderable ) as that of coming to God by Christ , even all three , things in themselves neither good nor evil , but of an indifferent Nature ; they must be therefore , some more weighty things of the Gospel , then these possitive Precepts . But what things are they ? It is good that you tell us , seeing you Tacitely forbid all men upon pain of Presumption , and of doing affront to Jesus Christ , that they rely not on the merits of Christ for forgiveness , till they be sincerely willing to perform them first ; yet I find not here one particular Precept instanced by you : But perhaps we shall hear of them hereafter , therefore now I shall let them pass . You tell us farther , that such a relyance as that , of acting Faith , First , on the Merits of Christ for Justification , is ordinarily to be found amongst Vnregenerate , and even the worst of Men. Answ. This is but a falshood , and a slander , for the Unregenerate know him not ; how then can they believe on him : Besides , the worst of men , so far as they pretend Religion , set up your Idol in their hearts ; viz. their own good meanings , their own good Nature , the Notions and Dictates of their Nature , living that little which they do live upon the Snuff of their own Light , the Sparks of their own fire , and therefore woe unto them . But you add , How can it be otherwise , then that that act of Faith must needs have a Hand in Justifying , and the special Hand too , which distinguisheth it from that which is found in such Persons . Answ. 1. There is no Act of Faith doth more distinguish true Faith from false , and the Christian from the painted Hypocrite , then that which first lays hold on Christ , while the Person that hath it stands in his own esteem , ungodly ; all other like your self , being fearful and unbelieving ( Rev. 20. 8. ) despise it , and wonder , and perish ( Act. 13. 40 , 41. ) 2. And this Faith , by thus acting , doth more subdue Sin ( though it doth not Justifie , as subduing , but as applying Christ's Righteousness ) then all the Wisdom and Purity of Humane Nature , or the Dictates of that Nature , that is found in the whole World. But you add farther ; What good ground can Men have for this fancy , when as our Saviour hath Merited the Pardon of Sin for this end , that it might be an Effectual motive to turn from it ? Answ. Although you speak this in great Derision to Faith when it worketh right , yet know that therefore ( seeing you would hear it ) I say , therfore , hath our Saviour merited pardon , and bestowed it on men freely , and bid them believe or receive it , and have it ; that thereby they might be incouraged to live to him , and love him , and comply with his commandements . For scarcely for a Righteous Man will one dye , yet for peradventure for a good Man some would even dare to dye : But God commended his love to us , in that while we were yet Sinners Christ dyed for us . Much more then being NOW Justified , we shall be saved from Wrath through him . Now , as here we are said to be Justified by his Blood , that is , as his Blood appeaseth the Justice of God ; so again , it is said that this Blood is set forth by God for us to have Faith in it , by the term of a Propitiation . Whom God hath set forth to be a Propitiation ) or a Sacrifice to appease the displeasure of God ) through Faith in his Blood. To declare at this time his Righteousness , that he might be Just , and the justifier of him that believeth in Jesus , Rom. 3. Again , As we are thus Justified by Blood in the sight of God , by Faith in it , so also it is testified of his Blood , that it sprinkleth the Conscience of the faithful , but still onely as it is received by Faith. But from what is the Conscience sprinkled , but from those dead Works that remain in all that have not yet been Justified by Faith in this Blood. Now if Faith in this Blood doth sprinkle the Conscience , and so doth purge it from all dead Works , then must Faith go first to the Blood of Christ for Justification , and must bring this home to the Defiled Conscience , before it be delivered from those dead Works that are in it , and made Capable of serving the Living God , Rom. 5. 7 , to 10. ch . 3. 24 , 25. Heb. 9. 14. ch . 10. 19 , 20 , 21 , 22. But you say , you will never trust your discoursive faculty so long as you live , if you are mistaken here , Pag. 224. Tell not me of your discoursive faculty : The Word of God is plain : And never challenge Man , for he that Condemneth your way to Heaven , to the very Pit of Hell , as Paul doth , can yet set forth a better . I come now to the Second thing ; viz. The Doctrine of the imputation of Christ's Righteousness , which you thus Expound . It Consists in dealing with sincerely Righteous Persons , as if they were perfectly so , for the sake , and upon the account of Christ's Righteousness , Pag. 225 , 226. Answ. 1. Any thing but truth ; But I would know how sincerely Righteous they were that were Justified without Works ? or how sincerely Righteous they were , whom God Justified , as Ungodly ? Rom. 4. 3 , 4 , 5. 2. Your Explication of the imputation of Christ's Righteousness makes it respect our Works rather then our Persons ; It Consists , say you , in dealing with sincerely Righteous Persons , as if they were Perfectly so : That is , it Justifieth their imperfect Righteousness First , and so Secondarily their Persons for the sake of that . But Observe a few things from this Explication . 1. This Concludeth that a man may be sincerely Righteous in God's account , WITHOUT the Righteousness of Christ : for that is to be imputed to such , and none but such . 2. Th● Concludeth that Men may be sincerely Righteous , BEFORE Christ's Righteousness is imputed : For this sincere Righteousness is Precedent to the Imputation of Christ's . 3. This Concludeth that a Man may have true , yea , saving Grace in great and mighty action in him , before he hath Faith in the Righteousness of Christ. For if a Man must be sincerely Righteous first ; then he must not onely have that we call the Habit , but the powerful Acts of Grace . Besides , if the Righteousness of Christ is not to be looked to First , but Secondarily ; not before , but after we be made sincerely Righteous ; then may not Faith be thus acted if a man should have it , until he be first a sincerely Righteous Person . 4. This Concludeth that a Man may be brought from under the Curse of the Law in God's sight , before he have Faith in the Righteousness of Christ , yea , before it be imputed to him : For he that in God's account is reckoned sincerely Righteous , is beloved of his God. 5. This Concludeth that a Man may be from under the Curse of God , without the Imputation of the Righteousness of Christ : For if a Man must be sincerely Righteous in God's account without it , then he is from under the Curse of God without it . 6. This Doctrine teacheth farther , that Christ came to call , and Justifie the Righteous , contrary to his express Word . In short , By this account of things , first , we must be healed , and then the Plaister comes . Yea , so Confident is this Man in this his Assertion , that he saith , it is not possible any other notion of this Doctrine should have truth in it , Pag. 226. O this Jesus ! this Rock of offence ! But he that believeth on him shall not be Confounded . But Blessed be God for Jesus Christ , and for that he took our Nature , and Sin , and Curse , and Death upon him : And for that he did also by himself , by one Offering Purge our Sins . We that have believed have found rest , even there where God and his Father hath smelled a sweet savour of rest ; because we are presented to God , even now compleat in the Righteousness of him , and stand discharged of guilt , even by the Faith of him : Yea , as Sins past , so Sins to come , were taken up and satisfied for , by that offering of the Body of Jesus , we who have had a due sence of Sins , and of the Nature of the Justice of God , we know that no Remission of the guilt of any one can be , but by Attonement made by Blood , Heb. 9. 22. We also know that where Faith in Jesus Christ is wanting , there can be neither good Principle , nor good Indeavour ; for Faith is the first of all Graces , and without it there is nothing but Sin. We know also , that Faith as a Grace in us , severed from the Righteousness of Christ , is onely a beholder of things , but not a Justifier of Persons , and that if it lay not hold of , and applyeth not that Righteousness which is in Christ , it carrieth us no farther then to the Devils . We know that this Doctrine killeth Sin , and curseth it , at the very roots ; I say , we know it , who have mourned over him whom WE have pierced , and who have been confounded to see that God by his Blood should be pacified towards us , for all the Wickedness we have done . Yea , we have a double Motive to be Holy ; and Humble before him ; one because be dyed for us on Earth , another because he now appears for us in Heaven , there sprinkling for us the Mercy-Seat with his Blood , there ever-living to make Intercession for them that come unto God by him . If any man Sin , we have an Advocate with the Father , Jesus Christ the Righteous , who is the Propitiation for our Sins ; Yet this Worketh in us no looseness , nor farvour to Sin , but so much the more an abhorrence of it : She loveth much , for much was forgiven her : Yea , she weeps , she washeth his Feet , and wipeth them with the hairs of her Head , to the confounding of Simon the Pharisee , and all such ignorant Hypocrites . But I pass this , and come to the Twentieth Chapter , which is to learn us by what Measure , and Standard we are to Judge of Doctrines ; and that is , by the Design of Christianity , as stated , you must know , by Mr. Fowler : Wherefore it will be requisite here again , that a Collection of Principles , and Doctrines be gathered out of this Book , that the Man that hath a short Memory may be helped the better to bear them in mind , and to make them , if he shall be so bewitched by them , instead of the Bible , a Standard for Truth , and a Rule for him to obtain Salvation by . First , Then he must know that the Principle by which he must walk , must be the Purity of the Humane Nature , a Divine or God-like Nature , which yet is but an Habit of Soul , or more plainly the Morral Law , as Written in the Heart , and Originally the Dictates of Humane Nature , a Generous Principle , such an one as although it respects Law , yet acts in a Sphere above it ; above it as a Written Law , that acts even in the first Principles of it , Pag. 7 , 8 , 9 , 10. Secondly , He must know , that the Holiness Christ designed to Possess his People with , is that which we had lost in Adam , that which he had before he fell , that Natural Old Covenant Christ-less Holiness , Pag. 12. Thirdly , He must put a difference between those Laws of the Gospel that are Essential to Holiness , and those Positive Precepts that in themselves are indifferent , & absolutely considered neither good nor evil ; but must know also that of these Possitive Precepts he alloweth but three in the Gospel , but three that are purely such ; to wit , that of coming to God by Christ , the Institutions of Baptism , and the Lord's Supper , Pag. 7 , and 9. Fourthly , He must hold for certain , that the Faith which Intituleth a Sinner to so high a Priviledge as that of Justification , must needs be such as Complieth with all the purposes of Christ's coming into the world ; ( whiter at present it understands them or not ) & it is no less necessary it should Justifie as it doth so , P. 222. Fifthly , He must know that a Man may not rely upon the Merits of Christ for the forgiveness of his Sins , before he have done other good Works first , Pag. 223. Sixthly , And that the right explication of the imputation of Christ's Righteousness , is this , that it Consisteth in having to do with persons that are sincerely Righteous , Pag. 225. For it is not possible for Christ's Righteousness to be imputed to an unrighteous Man , Pag. 120. These things , with many like to them , being the main points by this Man handled , and by him asserted to be the design of Christianity , by these we must , as by a Rule , and Standard , understand how to Judge of the truth of Doctrines . And ( saith he ) Seeing the Design of Christianity is to make Men Holy , ( still meaning from Principles of Humanity , and by Possessing us again , with the often repeated Holiness which we had lost ) whatsoever opinions do either directly , or in their evident Consequences obstruct the promoting of it , are perfectly false . Pag. 227 , 228. Answ. Thus with one Word , as if he were Lord , and Judge himself , he sendeth to the Pit of Hell , all things that Sanctifie , or make Holy the hearts of Men , if they oppose the Design of his Christianity . But what if the Holy Ghost will become a Principle in the hearts of the Converted , and will not now suffer them to act simply , and alone , upon the Principles of pure Humanity ; or what now if Faith will become a Principle to act by , instead of these that are Originally Dictates of Humane Nature ? Or , what if a Man should act now as a Son , rather then simply as a Creature indued with a Principle of Reason ? I question here , whether these things thus doing do not obstruct , put by , yea , and take the way of his Pure Humanity , Dictates of Humane Nature ; and instead thereof , Act , and Govern the Soul by , and with their own Principles . For albeit , there be the Dictates of Humane Nature in the Sons of Men , yet neither is this Nature , nor yet the Dictates of it , laid by Jesus Christ as the truly Christian Principles in his . But you add : Those Doctrines which in their own Nature do evidently tend to the serving of THIS design of Christianity , we may conclude are most True , and Genuine , Pag. 229. Answ. The Holiness which you so often call the Design of Christianity , being by your self said to be that which we had lost , ( for this one Sentence is it , on which your whole Book is built ( P. 12. ) whatsoever Doctrine , or Doctor it be that asserts it , both that Doctrine is of the Devil , and that Doctor an Angel of darkness , or rather a Minister of Satan , become as a Minister of Rigteousness . For where is it said in all the whole Book of God , that ever the Lord Christ Designed , yea made it his Errand from Heaven , to put us again in Possession of the Holiness which we had lost ? Yet this you affirm , and tell us the business of your Book is to prove it : But blessed be God , your shifts are discovered , and your Fig-leaves rent from off you , and the Righteousness or Holiness so much cryed up by you , proved to be none of the Holiness of the Gospel , but that which stood with perfect ignorance thereof . I might speak to what yet remains of falshood , in the other part of this Chapter ; but having overthrown the Foundation , and broken the Head of your Leviathan ; what remains falleth of it self , and dyeth of it's own accord . What you say of Modes , or Forms , and Sticklers for little Trifles , such as place their Religion in meer Externals , you may fasten them where of due they belong : Yet I tell you , the least of the Commandments of Christ is better then your Adamitish Holiness . Your Twenty first Chapter tells us ( if we will believe you ) how we shall Judge of the necessity of Doctrine , to be imbraced , or rejected ; also , you say , it giveth us a brief discourse of the Nature of Fundamentals . But because your discourse of them is general , and not any one Particularized , I might leave you in your generals , till you dealt more Candidly , both with the Word of God , and your abused Reader . Indeed you tell us of Primary Fundamentals , such as without the Knowledge , and belief of which it is impossible to acquire that inward Righteousness , and Holiness which the Christian Religion Aimeth at ; but the Particulars of these , say you , I shall not enumerate , because ( as will appear from what will be said anon ) it is not needful to have a just table of them . Answ. Deep Divinity ! First , They are such as without the Knowledge and Belief of them , it is not possible we should acquire your true Holiness ; and yet for all that it is not needful that we be told what they are , or that we should have a just Table of them . Secondly , But if they be things necessary , things without the Knowledge of which it is impossible we should be truly Holy , then is it needful that we understand what they are : Yea , then is it needful that they be written , and presented one by one unto us , that our Knowledge of them being distinct and full , we may the better be able to obtain or acquire your Glorious ( so pretended ) Holiness . But I know your Primary Fundamentals , they are your first Principles of Morrals , not Faith in the Righteousness of Christ , for that is comprehended in your possitive , and in themselves indifferent things : Your Morrals are the things in themselves absolutely necessary , of an indispensible and Eternal Obligation , Pag. 8 , 9. But Secondly you tell us of Points of Faith that are Secondarily Fundamental ; the disbelief of which cannot consist with true Holiness , in those to whom the Gospel is sufficiently made known . Answ. The Secondary Fundamentals also , are all kept close , and hid ; and not otherwise to be understood , but by implication ; however the disbelief of these is not of so sad a consequence as is that of the former ; because , say you , They are not in their own Nature , Holiness , Pag. 235. Yea , he insinuateth that the disbelief of them may stand with true Holiness in those to whom the Gospel is not sufficiently made known . Of these Secondary Fundamentals therefore , ( whatever is their number ) this is one , even coming to God by Christ ; for as in Page 7 , and 9. he calleth it a Possitive Precept , a thing that in it self is neither good nor evil ; so here he speaks of such as are not in their own Nature Holy ; not such , as that Holiness is not in some degree or other attainable without the belief of them . That one of these Secondary Fundamentals is intended by Mr. Fowler , that of coming to God by Christ ; I farther gather , because ●e saith , that in the number of these , are all such Doctrines , as are with indisputable clearness revealed to us ( that is , by the Holy Scriptures of the New Testament , Pag. 235. ) For therein is this Revealed to be a Fundamental ; but he saith , not a Primary one , because , that in it self it is but indifferent , and not in it's own Nature good . Now the belief of these ; saith he , though it is not in it self any more , then in higher , or lower degrees profitable , ( Confusion ! Darkness ! Confusion ! ) yet it is absolutely necessary from an External cause : That is , with such abundant clearness , as that nothing can cause men to refuse to admit them , but that which argueth them to be stark naught . Answ. 1. Then , hence it seems ▪ that the reason why you admit these Secondary sort of Fundamentals , is not from any Internal Power , but an External Declaration onely . 2. Nay , and you do but ADMIT them neither , and that too , for some External cause ; not because of the worthiness of the Nature of the points themselves . 3. And were it not , but that you are loath to be counted stark naught in the eyes of Men , so far as I can descern , you would not at all make profession of them , with pretence as unto God ▪ For , say you , We must take notice here , that all such Points ( viz. these Fundamentals ) are not of equal necessity to be received by all Christians , because that in regard of the Diversity of their Capacities , Education , and other means and advantages , some of them may be most plainly perceived by some to be delivered in the Scriptures , which cannot be so by others , with the like ease . Answ. From these words I take notice of four things . 1. That by this Universal ( all Christians ) is Comprehended the Heathen , and Pagan People , that give heed to , and mind to follow that light , that Originally , and Naturally stirreth them to Morral Duties . These be they that want the Education , and Vantages of other , and are not in such a Capacity , as they to whom these things are delivered by the Scriptures . 2. That this People , notwithstanding they want a Scripture Revelation of these Secondary Fundamentals , yet have the more necessary , the first sort of Fundamentals : For the secondary sort , say you , are not in their own Nature such , as that Holiness is not in some degree or other attainable without the belief of them . 3. That therefore these Secondary sort of Fundamentals , are onely necessary to be believed by them that have the indisputable ( the Scripture ) Revelation of them ; and that in truth the others may be saved without them . 4. But yet , even those that are made capable by education , and other advantages , to obtain the belief of them , ought notwithstanding , not to have the same respect for them , as for those of the first sort of Fundamentals , because they are not in their own Nature such . But will this man know that Christ is not onely a Fundamental , but the very foundation of all other Fundamental truths , revealed both in the Old Testament , and the New ? and that his pure Humane Nature , with the Dictates of it , with his feigned Adamitish Holiness is no Fundamental at all ; I mean no Fundamental of Faith , no Gospel Fundamental , 1 Co. 3. 14. Eph. 2. 19 , 20. Yea , will he know that from Heaven there is none other Name given , then the Name of Jesus Christ , whereby we must be saved , none other Name given under the whole Heavens , Act. 4. 12. Oh the Witchcrafts by which some Mens Spirits are Intoxicated ! and the strength of delusion , by which some are infatuate , and turned aside from the simplicity that is in Jesus Christ ! But I proceed : Your great Question , or rather Urim and Thummim , by which you would have all men make Judgement of their saveable , or damnable state , Pag. 236. is according to your description of things , most Devilish and Destructive . For to obey God and Christ , in all things with you , is to do it from Principles purely Humane in the Faith of this ; that Christ hath designed to possess us again with that Holiness we had lost . Again , to obey God , and Christ with you , is , so to obey all their Laws , as respecting the first Principles of Morrals , and our obedience to them , far more indispensible then that of coming to God by Christ. Farther , he that obeys them in all things with your directions , must not look upon Faith in the Blood of Christ , and Justification by his Righteousness , as the main and first , but the second part of our duty ; other Commands or Precepts more naturally Holy , and Good , first being imbraced , and lived in the practise of by , us . This , I say , being the Doctrine you have asserted , and the Foundation on which your Urim and Thummim stands ; the Foundation , with your tryal are both from the Devil and Hell , as hath at large been proved , and discovered in this Book . And I now will add ( and bid you take your advantage ) that should a man with all his might strive to obey all the Morral Laws , either as they are contained in the first Principles of Morrals , or in the express Decalogue , or Ten Commandments , without Faith , First , in the Blood , and Death , and Resurrection of Christ , &c. For his Justification with God ; his thus doing would be counted Wickedness , and he in the end accounted a Rebel against the Gospel , and shall be Damned for want of Faith in the Blood of the Lord Jesus . Your Twenty Second Chapter saith That the Design of Christianity teacheth us what Doctrines and Practises we ought as Christians to be most Zealous for , or against , Pag. ●37 . Answ. But there is not by that ( it being rightly stated ) one Sillable that tendeth to incourage any Man , to have lower thoughts of coming to God by Christ , then of keeping the Morral Law. For even the first Text you bring , doth utterly overthrow it . Contend , say you , for the Faith : I Answer then , not for the Law of Work ; for the Law is not of Faith , but the Man that doth these things shall live in them , by them . Contend earnestly for the Faith , for there are certain men crept in unawares , which were before of old ordained unto this Condemnation ; even the Condemnation that is to come upon them that Contend against the Faith ; ) for these ungodly Men turn the Grace of God into Lasciviousness , and deny the onely Lord God , and our Lord Jesus Christ. Now these creeping ungodly Men , may be divided into three Rancks . 1. Such as by Principle , and Practice both , say , Let us do evil , that good may come thereon ; and their Damnation in Just , Rom. 3. 8 , 9. 2. Such as by Practice onely , appear to be such , denying to profess the Principle thereof , such are they that made excuse and delay , when invited to come to the Wedding , Mat. 22. 1 , 2 , 3. Luke 14. 3. There is yet another sort ; And they are such as seem to deny it , both in Principle , and Practice also ; onely they do it Covertly , PRIVILY bringing in Damnable Heresies , even denying the Lord that bought them . These bring upon themselves swift destruction , 2. Pet. 2. 1. This Third sort , make of the Doctrine of Grace , and of the forgiveness of Sins , through the Faith of the Righteousness of Christ , a Loose , and Liscentious Doctrine , or a Doctrine that giveth liberty to the Flesh : By reason of THESE the way of truth is evil spoken of , and the Hearts of Innocent ones Alienated therefrom : These will not stick to charge it upon the very chief of the Brethren , if they shall say , As Sin abounded , Grace hath much more abounded ; that they press men to do evil , that good may come of it , Rom. 3. 8 , 9. But ( as I said ) these Vilisie Christ , not with open Words , but Covertly ; PRIVILY they bring in their Blasphemy under a Cloak , crying , the Law , Holiness , Strictness , good Works , &c. Besides , these cloath their Doctrines with Names and Notions that belong not at all unto them ; as of Christ , Grace , the Spirit , the Gospel , when there is onely there , the Devil , and his Angels , and Errours ; as Angels of Light , and Ministers of Righteousness . Of this last sort , are you , and the subject matter of your Book ; for you bring into the World an Antigospel Holiness , Holiness , Antigospel Principles , and Antigospel Fundamentals ; and that these things might be Worshiped by your Disciples , you give them the Name of Holiness , the Design of Christ , and of Christianity ; by which means you remove the Christ of God , from before , and set him behind , forbiding Men to believe on him , till they have Practiced your things first : Nay , after they have Practiced yours , they then must come to God by him ; still respecting the Principles and Dictates of Humanity , as things of the greatest weight , things that are good in themselves ; Still considering that coming to God by Christ , is not good in it self , but so , onely upon the account of certain Circumstances ; a thing in it self of an indifferent Nature , and absolutely considered neither good nor evil . Wherefore , Sir , laying aside all fear of men , not regarding what you may procure to be inflicted upon me , for this may plain dealing with you , I tell you again , that your self is one of them , that have Closely , Privily , and Devilishly , by your Book , turned the Grace of our God into a Lascivious Doctrine , bespattering it with giving liberty to looseness , and the hardening of the ungodly in Wickedness , against whom shall you persist in your Wickedness : I shall not fail ( may I live , and know it , and be helped of God to do it ) to discover yet farther the rottenness of your Doctrine , with the accursed tendencies thereof . What you say about doubtful Opinion , alterable Modes , Rites , and Circumstances in Religion , Pag. 239. I know none so wedded thereto as your selves , even the whole gang of your rabling counterfeit Clergy ; who generally like the Ape you speak of , lye blowing up the Aplause and Glory of your Trumpery , and like the Tail , with your Foolish and Sophistical arguings , you cover the filthy parts thereof ; as you sweetly argue in the next Chapter , Pag. 242. saying , Whatsoever of such are Commended by the custome of the place we live in , or commanded by Superiours , or made by ANY Circumstance convenient to be done , our Christian liberty Consists in this , that we have leave to do them . So that do but call them things indifferent , things that are the customs of the place we live in , or made by ANY Circumstance convenient , and a man may not doubt but he hath leave to do them , let him live at Rome or Constantinople , or amidst the greatest Corruption of Worship and Government . These are therefo●● doubtless , a Third sort of Fundamentals , by which you can Wrastle with Conviction of Conscience , and stifle it ; by which you can suit your self for every Fashion , Mode , and Way of Religion . Here you may hop from Presbiterianism , to a Prelatical Mode ; and if time and chance should serve you , backwards , and forwards again : Yea , here you can make use of several Consciences , one for this way now , another for that anon ; now putting out the Light of this by a Sophistical Delusive Argument , then putting out the other , by an argument that best suits the time . Yea , how oft is the Candle of the Wicked put out , by such glorious Learning as this . Nay , I doubt not , but a man of your Principles , were he put upon it , would not stick to count those you call Gospell-possitive Precepts , of no Value at all in the Christian Religion ; for now , even now , you do not stick to say that , that even that of going to God by Christ , is one of these , and that such an one , as if absolutely Considered in it self , is neither good nor evil . How then , if God should cast you into Turky , where Mahomet Reigns as Lord ? It is but reckoning that it is the Religion , and Custome of the Country , and that which is Authorized by the Power that is there ; wherefore it is but sticking to your Dictates of Humane Nature , and remembring that coming to God by Christ is a thing of an indifferent Nature in it self , and then for peace sake , and to sleep in a whole skin , you may comply , and do as your Superiour commands . Why ? Because in Turky , are your first sort of Fundamentals found : There are Men that have Humane Nature , and the Law of Morrals written in their hearts ; they have also the Dictates thereof written within them , which teach them , those you call the Eternal Laws of Righteousness ; wherefore you both would agree in your Essential , and immutable differences of good and evil , Pag. 6. and differ onely about these possitive Laws , Indifferent things . Yea , and Mahomet also for the time , because by a custome made convenient , might be now accounted worshipful , and the Circumstances that attend his Worship , especiall those of them , that clash not with the Dictates of your Humane Nature , might also be swallowed down . Behold you here then ( good Reader ) a glorious Latitudinarian , that can , as to Religion , turn and twist like an Eel on the Angle ; or rather like the Weather-cock that stands on the Steeple . But ( saith he ) our refusing to comply with these can hardly proceed from any thing better then a proud affection of singularity , or at best , from Supersticious Scrupulosity , Pag. 242. Do but believe him therefore in what he saith , and you cannot chuse but be ready with him to comply with all Modes , that may serve for advantage . Besides , he saith , that the Word Superstition , in the Greek implyeth , a frightful , and over-timerous apprehension of the Divine Nature ; and consequently abase and under-valuing conception of it . So that to be tender of Conscience , especially in things of Divine Worship , binding up the Soul to the words of the everlasting Testament , in such things especially , as a Fool can call little , and insignificant trivial matters , rendreth a man such an one as hath a very Erronious Conscience . But he would not be understood ( Pag. 244. ) as if he here intended to vilifie things that are plainly commanded , or to tolerate that which is plainly forbidden , onely he would have all things that may fall within the reach of these two general Heads , be examined by this general Rule , HIS discription of the Design of Christianity . Answ. But I could tell him , that whatsoever is imposed as a part of God's Worship , is Judged by a better rule then his , both as to it's goodness and badness , neither can we account any thing indifferent that is a part thereof . Besides , whatsoever is reputed a part of God's Worship , layeth hold on the Conscience of the Go●ly : Although a ranting Latitudinarian may say , If the Devil should Preach , I would hear him , before I would suffer Persecution : ( As a brave fellow which I could name , in his Zeal was pleased to declare . ) But what trust should any man put to the rule to which you direct him for help , and relief therein ; seeing that from the beginning to the end , from the top to the bottom , it is a cursed Blasphemous Book ; a Book that more vilifieth Jesus Christ , then many of the Quakers themselves : for which of them said worse of him , and make coming to God by him , a more insignificant thing , then you by your pretended design of Christianity have done . We have therefore a more sure Word of the Prophets , to the which we do well to take heed ; by which , both your Doctrine , and practice , is already judged to be naught , as will be farther discovered time enough , when you shall Justifie or Condemn Particulars . Your Twenty Fourth Chapter I shall now pass by , until I can better compare you and Popery , against which you there so stoutly diggle together . Your Twenty Fifth Chapter carrieth in it an hideous outcry against many of your Ministers and Guides , complaining , and confessing , That nothing hath so conduced to the Prejudice of your Church of England , and done the seperating parties so much service , as the Scandalous lives of some that exercise your Ministerial Function , P. 258. Answ. I will grant it , if you respect these poor carnal People , who yet have been shamed from your Assemblies , by such Vicious Persons you mention : But the truly Godly , and Spiritually Judicious have left you from other Arguments , of which I shall not here Dilate . But from Page 261. to the end of the Chapter , you take upon you to particularize other of your Ministers that are an offence to you , and to the Design of your Christianity . 1. Such as affect to make people stare at their high flown bumbast Language , or to please their Phantacies with foolish Jugglings , and Poedantick or Boyish wit ; or to be admired for their ability in dividing of an hair , their Metaphysical Acuteness , and Scholastick subtilety , or for their Daughty Dexterity in Controversial Squabbles . And I add , had you joyned herewith , such as vilifie , and trample upon the Blood of the Lord Jesus , preferring the Snivel of their own brains before him , you had herein but drawn your own Picture , and given your Reader an Emblem of your self . 2. The Second sort you blame , are such as seek to approve themselves to their Auditories to be Men of Mysteries , and endeavour to make the plain and easie Doctrines of the Gospel as Intricate and obscure as ever they are Able . I will add to these , such as take away the Doctrine of Faith , and that set themselves and their Works in the room thereof : Such as have sought to overturn the Foundation , Jesus Christ , and have made coming to God by him , in it self of a far more indifferent Nature then the Dictates of our Humanity . 3. Another sort ( you say ) are such as Preach upon free Grace , and Christian Priviledges , otherwise then as Motives to cite to obedience , and never scarce insist upon any Duties , but those of believing , laying hold on Christ's Righteousness , applying the promises , and renouncing our own Righteousness , which they that have none at all to renounce , have a mighty kindness for . Answ. 1. Who they are that Preach free Grace in your Church , to excite Men to uncleanness , you may know better then I. But if these Words ( otherwise then to Cite men to obedience ) be thus thrust in , of purpose thereby to speak evil of the Preachers of free Grace , and the exalters of the imputed Righteousness of Christ , then look to it ; for such venome Language as this , doth but involve you within the bowels of that most dreadful Prophecy , concerning the false Prophets of the last days , that shall privily bring in damnable Heresies , even denying the Lord that bought them . 2. The Preaching of free Grace , pressing to believing , and laying hold on Christ's Righteousness , is the most available means under Heaven , to make Men Holy , and Righteous : 1. Before God. 2. Then before Men. 3. The Phreaching of these are first , and principally to beget Faith , to beget Life , to beget Souls to God ; yea , to beget in Men such a Principle , whereby they may serve God acceptably , with reverence and Godly fear . 4. But to Preach free Grace , doth much condemn your free-will ; to Preach Christ's Righteousness doth utter Curse , and Condemn yours ; and to Preach the Promise of Grace , doth quite shut out a Covenant of Works : Therefore no marvel if you , who are so Wedded to these things , be such an Enemy to free Grace , the Righteousness of Christ , and the Gospel-promises , that you make even these things a Characteristical note ( first abusing the Consequences of them ) of a Church-troubling-Preacher . 5. You tauntingly proceed , saying , Such Preachers also press us to renounce our own Righteousness , which they that have none at all to renounce , have a mighty kindness for . Answ. Indeed those that have a Righteousness of their own , as the Pharisees , and Hyprocrites of old , had never much kindness for the Doctrine of Grace , and the Ministers of Christ , but the Publicans and harlots had : and therefore these ( while they that had Righteousness stumbled and fell ) entred into the Kingdom of Heaven . The Publicans and Harlots entred the Kingdom of Heaven , before you . But what Righteousness have you of your own , to which you so dearly are Wedded , that it may not be let go , for the sake of Christ ? seeing also so long as you go about to establish it , you submit not your self to the Righteousness of God : Yea , Why do you taunt those Ministers that perswade us to Renounce our own Righteousness , and those also that follow their Doctrine ? seeing this was both the Doctrine and Practice of Paul and all others , save onely those that had Moses Vail over their Hearts . Another sort of Ministers that you say are Enemies to the promoting of Holiness , are such as are never in their Element , but when they are talking of the Irrespectiveness of God's Decrees , the absoluteness of his promises , the utter disability , and perfect impotency of Natural Men , to do any thing towards their own Conversion , and that insists with great Emphasis , and Vehemency , upon such like false , and dangerous opinions . Pag. 262. Answ. The Men that Preach these things , being rightly stated , Preach the truth of God , if the Scriptures may bear sway ; they having all been prooved the truth of the Gospel , both by the Prophets and Apostles : And when you shall think meet by argument to contradict them , either I , or some other may shew you the folly of your undertaking . In the mean time let the Reader take notice that here you have judged not by Scripture , nor by Reason , but upon a bare Presumption , a rising from your Pride or Ignorance . Wherefore pray you in your next , shew us . 1. What is in Man that the decree of Election should respect as a thing fore-seen of God , to prevail with him to predestinate him to Eternal life by Jesus Christ our Lord. 2. Make it manifest that in the Word of God there neither is , nor can be any absolute promise contained . 3. Shew us what ability there is in a Natural Man , as such , to do things towards his own Conversion ; I mean things immediately tending to , and that must infallibly consummate therein , and let us see what things they are : And know that when you have well done all this , according to the Scriptures of truth , that then it will be time enough to condemn the contrary , for false , and dangerous opinions . But shall I speak the truth for you ? The reason of this your presumptuous exclamation , and condemnation of these things , is because they stand in the way of promoting your ignorant , tottering , promiseless , and Gospelless Holiness ; they stand in the way of old Adam , they stand in the way of your dunghil rebellious Righteousness , they stand in the way of your freedom of will , and a great rable more of such like pretended Vertues . Yea , they do , and must , and shall stand there , when you and the rest of the Socinians , and Quakers , have said their all against them . There is yet another sort of Preachers whom you condemn , and so do I as well as you , though not in your Spirit , nor to advance your Pestiferous Principles : and they are such as make it their great business , to advance the petty interest of any party whatsoever , and concern themselves more about doing this , then about promoting , and carrying on that , wherein consists the chief good of all Mankind , and are more Zealous to make Prosilites to their particular Sects , then Converts ( I will add first to Jesus Christ , and then ) to an Holy Life , and press more exact and ridged conformity to their Modes and Forms , then to the Laws of God , and the Essential Duties of the Christian Religion . Lastly , the Caution which you give to Ministers , because there wanteth for it , among you , a Foundation , is to be esteemed but an Error , and an abuse of the words , and practices of the Apostle . And as for your subtile and close incensing the power to persecute Non-conformists , know that we are willing , God assisting , to overcome you with truth , and patience , not sticking to Sacrifice our lives , and dearest concerns in a faithful Witness-baring against your filthy errors , Compiled and Foisted into the World , by your Devilish design to promote Paganism , against Christianity , Pag. 265 , 266. I come now to your Twenty Sixth Chapter , which is spent to prove , that an obedient temper of mind is a necessary , and excellent qualification to prepare men for a firm belief , and a right understanding of the Gospel of Christ , Pag. 267. Answ. 1. For as much as the obedient temper you mention , is Precedent to , or before Faith , and the right understanding of the Gospel , it must needs be also , that which stands with unbelief , and ignorant of the same . Now that this should be an excellent , and necessary qualification , to a firm belief , and right understanding of the Gospel , is altogether without proof , and truth . But this is affirmed for the farther promoting of your Humane Nature , and the things that Originally are Dictates thereof . But , 2. The obedience or inclination to obedience that is before Faith , or the understanding of the Gospel , is so far off from being an excellent preparative , or good qualification for Faith , and the knowledge of the Gospel , that in its own Nature ( which is more then in its Consequences ) it is a great obstruction thereto . For , while a Man remains faithless and ignorant of the Gospel , to what doth his obedient temper of mind incline ? Not to Faith , nor the Gospel of Christ ; for with these , as yet you suppose he hath not to doe ; therefore he inclineth to the Law of Morrals , either as it was delivered in Tables of Stone from Sinai , or as written in the hearts of all the Children of Men , to it under the last consideration , ( which is in truth the most Heathen and Pagan ) to it , as so you intend your obedient temper of mind should incline , Pag. 7 , 8 , 9 , 10. Now this Doctrine being in it self of quite another Nature then the Doctrine of Faith , and also , as such , a Covenant by it self , it requireth the mind by vertue of it's Commands , to stand to THAT , and to rest in THAT : For of necessity the heart and mind of a Man , can go no farther , then it seeth , and hath learnt ; but by this Morral Doctrine , the heart and mind is bound and limited to it self , by the power of the Dictate to obedience , and the promise of obtaining the Blessing , when the preceptive part of it is fulfilled . Hence Paul tells us that though that Ministration , that was Written , and Ingraven in Stones , ( which in Nature is the same with this ) is glorious , yet these imperfections attended , the Man that was in it . 1. He was but within the bounds of the Ministration of Death . 2. In this estate he was blind , and could not see how to be delivered therefrom : The vail is over their h●art , so that they could not heretofore , neither can they now see to the end of that which was commanded , neither to the perfection of the command , nor their own insufficiency to do it , nor to th● Death and Curse of God , that attended him , that in every thing continued not in that was Written in the Book of the Law to do them . 3. Every Lecture , or Reading of this Old Law , is as a fresh Hood-winking of it's Disciples , and a doubling of the hindrance of their coming to Christ for life . But their minds were blinded , for until this day the same Vail remaineth untaken away , in reading of the Old Testament , which Vail is done away in Christ ; But even unto this day when Moses is read , the Vail is over their Hearts , 2 Cor. 3. 6 , to 15. And let the Reader note , that all these things attend the Doctrine of Morrals ; the Ceremonies being in themselves more apt to instruct Men in the Knowledge of Christ , they being by God's Ordaination , Figures , Shadows , Representations , and Emblems of him ; but the Morrals are not so , neither as Written in our Natures , nor as Written and Engraven in Stones . Wherefore your so highly commended obedient temper of mind ( you intending thereby an hearty complyance before Faith , with Morrals for Righteousness ) is so far off from being an excellent temper , and a necessary qualification , to help a Man to a firm belief , and right understanding of the Gospel ; that it is the most ready way of all ways in the World , to keep a man perpetually blind , and ignorant thereof . Wherefore the Apostle saith , that the Vail , the Ignorance cannot be taken away , but when the Heart shall turn to the Lord , that is from the Doctrine of Morrals as a Law and Covenant in our Natures , or as it was Written , and Ingraven in Stones , to Christ for mercy to pardon our transgressions against it , and for imputative Righteousness to Justifie us from it . While Moses is Read , the Vail is over the Heart ; that is , while Men with their minds stand bending also to do it : But mark , when it , the Heart , shall turn to the Lord , or to the Word of the Gospel , which is the Revelation of him , then the Vail shall be taken away . And hence it will not be amiss , if again we consider how the Holy Ghost compareth , or setteth one against another , these two Administrations . The Law he calls the Letter , even the Law of Morrals , that Law that was Written and Engraven in Stones . The other Ministration he calls the Ministration of the Spirit , even that which Christ offered to the World , upon believing . Again , he denyeth himself to be a Minister of the Law of Morrals . He hath made us able Ministers of the New ▪ Testament ; no● of the Letter ( or Law ) but of the Spirit ( or Gospel . ) The reason is , for the Letter , or Law , can do nothing but kill , Curse , or Condemn , but the Spirt or the Gospel , giveth life . Farther , in comparing , he calls the Law , the Ministration of Death ; or that which layeth Death at the Doors of all Flesh ; but the Gospel the Ministration of Righteousness , because by this Ministry there is a Revelation of that Righteousness that is fulfilled by the Person of Christ , and to be imputed for Righteousness to them that believe , that they might be delivered from the Ministration of death . How then ? hath the Ministration of God no Glory ? Yes , forasmuch as it is a Revelation of the Justice of God , against Sin. But yet again , it 's Glory is turned into no Glory , when it is compared with that which excelleth . For if the Ministration of Death , Written and Graven in the Stones was glorious , so that the Children of Israel coul● not stedfastly behold the face of Moses , for the Glory of his countenanc● which Glory was to be done away : how shall not the Ministratio● of the Spirit be rather Glorious : For if the Ministration of Condemnation be Glory , much more doth the Ministration of Righteousness exceed in Glory : For even that which was made Glorious hath no Glory in this respect , by reason of the Glory that excelleth , 2 Cor. 3. 9 , 10. So then , your obedient temper of mind , forasmuch as it respecteth the Law of Morrals , and that too , before Faith , or a right understanding of the Gospel , is nothing else but an obedience to the Law , a living to Death , and the Ministration of Condemnation , and is a perswading the World , that to be obedient to that Ministration , that is not the Ministration of the Gospel , but holdeth it's Disciples in blindness and ignorance , in which it is impossible Christ should be revealed , is an excellent , yea , a necessary qualification to prepare Men for a firm belief , and a right understanding of the Gospel of Christ , which yet even blindeth , and holdeth all blind that are the followers of that Ministration . I come now to your Proof , which indeed is no Proof of this Antigospel Assertion , but Texts abused , and wrestled out of their place , to serve to underprop your erronious Doctrine . The First is , If any Man will do his will , he shall know of the Doctrine , whether it be of God , or whether I speak of my self , John 7. 17. P. 268. Answ. This Scripture respecteth not at all the Morral Law , or obedience to the Dictates of Humane Nature , as an acceptable qualification precedent to Faith , or that , for the sake of which God will give Men Faith in , and a right understanding of the Gospel ; but is it self an immediate exhortation to believing , with a promise of what shall follow ; as who shall say , The Father hath sent me into the World to be Salvation to it , through Faith in my Blood : My Fathers will therefore is , that Men believe in me ; and if any will do his will , he shall know of the Doctrine , he shall feel the power thereof , by the peace and comfort that will presently possess the Soul , and by the holy effects that follow . That this is the true exposition of this place , will be verified if you consider , that to do the will of God , in a New Testament sence , is to be taken under a double consideration . 1. As it respecteth Christ. 2. Man. 1. As it respecteth Christ , so it concerns his compleating the Redemption of Man by himself , by his own personal performances , John 6. 38 , 39. Heb. 10. 5 , 6 , 7 , 8 , 9 , 10. 2. As it respecteth Man , it doth first , and immediately respect our believing on him for Remssion of Sins , and Eternal Life . And this is the Will of the Father which sent me , ( saith Christ ) that every one that seeth the Son , and believeth on him , may have everlasting Life , and I will raise him up at the last day , John 6. 40. This then is the will of God ; That Men do believe in Jesus Christ. Again , when the Jews asketh Jesus Christ what they should do , that they might work the works of God , he did not send them first to the Morral Precept , or to it's first Principles in the hearts of Men , by obeying that , to fit themselves for Faith ; but immediately he tells them , This is the Work of God , that ye believe in him whom he hath sent , John 6. 29. This is the Work of God ; that is , this is his Commandement , that we believe in the Name of his Son Jesus Christ , &c. and love one another as he gave us Commandement . 1 John 3. 23. If any Man will do his will , he shall know of the Doctrine , that is , ( as I have said ) he shall feel , and have the Authourity of this Faith in his heart , both to give Peace , and Joy in his heart , and assurance , and the Sealing of his Soul to Glory . For all these things come in upon believing , First in Christ. 1. By Faith we have Peace with God , Rom. 5. 1. 2. We have Joy and Peace , through Believing , Rom. 15. 13. 3. Assurance comes also through Believing , Joh. 6. 69. Heb. 10. 22. 4. Yea , and the Sealings up to Eternal Life ; In whom also after that ye believed , ye were sealed with that Holy Spirit of Promise , Eph. 1. 13. 5. Sanctification , and a right obedient temper , is not to be found in Men before , but after they have believed ; He purified their hearts by Faith. Yea , Heaven and Eternal Happiness is promised to them who are Sanctified by Faith which is in Christ , Act. 15. 9. Chap. 26. 18. This First Text therefore , hath been by you abused , in that you have ungodly strained it , ( but in vain ) to make it warrant your Heathenish preparations to Faith. The Second Scripture ; He that is of God heareth Gods Words ; ye therefore hear them not , because you are not of God , John 8. 47. Answ. This Scripture supposeth Men must first be of God , before they can hear God's Word ; before they can hear it with the hearing of Faith ; and therefore nothing respecteth those that before they have Faith , live in the Law of Works ; and least of all , those that become obedient thereto , that thereby they may obtain everlasting life : For these are not of God , not of him in a New Testament Sence ; not Sons , because they are born of Men , of the will of Men , of the Law , and according to the Wisdom of Flesh and Blood , John 1. 12 , 13. Your Third Scripture is ; And as many as were ordained to Eternal Life , believed , Act. 13. 48. Which Text you thus expound : That as many of the Gentiles as were disposed , or in a ready preparedness for Eternal Life , believed ; that is those which were Proselites of the Gate , who were admitted by the Jews , to the hope of Eternal Life , and to have a Portion in the Age to come , without submitting to the whole Law , or any more then owning the God of Israel , and observing the Seven Precepts of Noah . Answ. 1. That obedience to the Morral Law , is not a preparative to Faith , or an excellent and necessary qualification to the right understanding of the Gospel I have proved . 2. That to be a Jewish Proselite , was to live in the Faith of Messias to come , is the strain of all the Scriptures that have to deal with them . 3. But that ordaining men to Eternal Life , respects an act of the Jews , or that the Jews did dispence with the Gentile Proselites , in their casting off all their Laws , but the seven Precepts of Noah . 4. Or that God counted this a fit , or forerunning qualification to Faith in Jesus Christ , neither stands with the Word of God , nor the Zeal of that People . 5. Besides , the Words presently following seem to me to insinuate more ; viz. That the Jews , and Religious Proselites , that adhered to Paul , at his first Sermon , verse 43. did Contradict and Blaspheme at his second , verse 45. And moreover , that it was they that raised Persecution upon him , and expelled him out of their Coasts , verse 50. When the Gentiles , even those that were more Barbarously ignorant at his coming , when they heard that by Christ there was offered to them the forgiveness of Sins , they believed , verse 48. and Glorified the Word of the Lord. The Wisdom of Heaven so disposing such of their hearts , that were before by him , not by Jews , ordained to Life . And as many as were ordained to Eternal Life , believed . But you come again in Pag. 269. to the Scripture first urged by you ; If any man will do his will , &c. and you tell us , That this must also needs be implyed , he shall rightly understand the Doctrine too . Which word ( understand ) you so carry , as may best help you , in case you should meet with an Adversary . As if any should thus object , that here you have granted that the Words make promise of an understanding of the Gospel ; yea , require in it the very first act of the will ; then you readily shift it , by saying , That this is implyed onely , suggesting that obedience to Morrals is expressed , and therefore muh first be thought on , and done . But if one of your Brotherhood stop here , and make the objection ; then you add , It is Knowledge , at least , in all the necessary points thereof , absolutely necessary , and Essential parts ; from among which , you long since did cast out , Coming to God by Jesus Christ : Yea , you add ; That by ( that which you call ) the design of the Gospel , it may be presumed , that whosoever considereth it , with a design of being so , ( that is , of living up to Humane Principles , and that desireth to be possessed again of the Holiness he hath lost ; for that is it , for the proof of which you have Written above 300 Pages , ) he must needs believe the Gospel to have come from God , and also be inlightned in the true Knowledge of , at least the necessary points of it ; viz. All Morral Duties contained therein , which are never a one of them as such an Essential of the Gospel , but are such Duties as are consequential to the belief thereof . Wherefore ( although you feign it ) this honest temper , as you call it , will not help you , 1. To judge of the Gospel without Prejudice ; nor , 2. To evidence it with satisfaction ; nor , 3. Secure those in whom it is , from Error and Delusion ; No Man being more Bruitish or Heathenish , nor so void of satisfaction about it , nor more involved in Error concerning it , then your self ; being truly what you charge upon others . 1. Grosely ignorant . 2. Too highly Opinionate . 3. Proud in affection . 4. Lignorish . 5. A Self-Lover . 6. And for your Blasphemy under the just Judgement of God. If our Gospel be hid , it is hid to them that are lost : In whom the God of this World hath blinded the minds of them that believe not ; least the light of the Glorious Gospel of Christ , who is the Image of God , should shine unto them , 2 Cor. 4. 3 , 4. I am come now to your last Chapter , Pag. 281. which tells us wherein the essence and life of Christianity Censisteth : viz. In a good state and habit of mind , in a holy frame and temper of Soul. Answ. 1. It consisteth in a Life of Faith , when I live in the belief of this , that Christ loved me , and gave himself for me . The Life that I now live in the Flesh ( saith Paul ) it is by the Faith of the Son of God , who loved me , and gave himself for me : 2. And besides , a good state and habit of mind , or an Holy frame and temper of Soul , in your notion of them , which respecteth purely obedience to Morrals , from Natural Impulses , or Dictates of our Humanity , they are rather Heathenish then Christian , and being alone , end in Death , rather then Life . As many as are of the Works of the Law , are under the Curse ; ( he saith not , they that Sin against it , but they that are OF the Works of it ) such as do Justice , Righteousness , Charity , Goodness , Mercy , Patience , and all kind of Morral Duties , from Principles Humane , Natural , or as Men , they are under the Curse , because they have sinned first , and also are in firm and weak in their pursuit after the perfections they desire . These follow after Righteousness , but that flyes from them ; wherefore they do not obtain it , because they seek it not by Faith in Christ , but as it were by the Works , the Righteous , Good , and Holy Works of the Law. But you add ; It is such a habit of mind , such a frame ▪ and temper of Soul , as esteemeth God as the chiefest good , and preferreth him and his Son Jesus Christ before all the World ; and that prizeth above all things an interest in the Divine Perfections , &c. Answ. 1. God must needs be esteemed the chiefest good , by all that have but , and are ruled by the light of Nature ; because they see him by his Works , to be Almighty ; Merciful , and Eternal ; but this may be where the Knowledge of the Man , the Mediator is not , therefore this , in this , and in your sence , cannot be of the Essence of Christianity , for that it is common to all the World. That estimation of God , which is common to Natural Men , cannot be of the Essence of Christianity , because they want that knowledge of him , that comes by Jesus Christ , and so are not capable to esteem of him under a Christian consideration . But ; you say , it is that good habit , and temper of mind , that preferreth ▪ God , and his Son Jesus Christ , before all the World. Answ. He that esteemeth God above all , must needs , at least in his Judgement , so prefer him ; but whereas you add ( and his Son Jesus Christ ) you put in them Words , but as a Cloak ; For your self have not preferred his Son Jesus Christ ; no , not before a Morral Law ; no , not before your obedience to it , although but by Humane Principles ; Yea , you have accounted the Command of God , by which we are injoyned by him , to come to God , a thing in it self but like Levitical Ceremonies , or as Baptism , and the Lord's Supper ; a thing in it●self indifferent , and absolutely considered neither good nor evil , Pag. 7 , 8 , 9. You add ; It is such a temp●r as prizeth above all things ; an interest in the Divine Perfections ; such as Justice ▪ and Righteousness , Vniversal Charity , Goodness , Mercy , Patience , and all kind of Purity . Answ. Seeing by these expressions you onely intend Morral Vertues , and those that are inherent in you , and originally operations of Humanity , it is evident that you have but Impiously , and Idolatrously Attributed to your own goodness , so high , and blessed a Title . For whatsoever is in your Nature , and Originally the Dictates thereof , and whatsoever proficiency you make therein , by Humane Principles , and helps of Natural Indowments ; these things are but of your self , your own Justice , your own Righteousness , your own Charity , Goodness , Mercy , Patience , Kindness , &c. Now to call these the Divine Perfections , when they are onely your own Humane Vertues , bespeaks you , I say , Fond , Impious , and Idolatrous , and shews you , in the midst of all your prentended design to Glorifie God , such an one , who have set up your own goodness with him , yea , and given it the Title of his blessed Grace and Favour . That Scripture you mention , Rom. 14. 17. Although by the Word ( Righteousness ) there , is intended obedience to the Morral Law , yet to it by persons already Justified by Christ's Righteousness ; hence they are said to do it in the Joy , and Peac● of the Holy Ghost ; or by the Joy and Peace , which they had by Faith in Christ's Righteousness , as Revealed to them by the Spirit of God Hence again , they are said in IT to serve Christ , or to receive the Law at his hand , which he giveth to them to walk after , having first justified them from the Curse thereof by his Blood. 2. The Law was given twice on Sinai ; the last time , with a Proclamation of Mercy going before , and he that receiveth it thus , receiveth it after a Gospel manner . For they as Justified persons are dead to the Law , as a Covenant of Works , by the Body of Christ , that they might live to another , even to him that is raised from the Dead . But you by this Scripture intend not this Doctrine , for you make Justification by Christ , come after , not before obedience to the Law : Yea , you make obedience thereto , the Essential , and coming to God by Christ , but a thing of a more remote Nature , from true and substantial Gospel-Righteousness . In Page 283. you speak again of the old Principle , and thus you comment , A Principle of Holiness that respecteth Duty , as with respect to the Nature of the Command , so not with respect to the Duty as occasioned by certain External Inducements , and Motives , but from a good temper , and disposition of Soul. Answ. This I say , still respecting your old Principle of Humanity , and the Purity of your Nature , the most amounts but to this : Your Principle is confined to a liberty of Will and Affections , with respect to doing of the Law of Work , which many have professed to have , and do , before you , and yet have come short of the Glory of God. For as I told you before , I tell you now again , that the Gospel-Principles are the Holy Ghost and Faith , which help that Soul in whom they dwell , to count believing in Jesus Christ the great & Essential part of our Christianity , and our reckoning our selves pardoned , for the sake of him : And thus being set free from Sin , we become the Servants of God , and have our fruit unto Holiness , and the end everlasting Life , Rom. 6. 20. Your description of a Child of Abraham , you meaning in a new Testament sence , is quite beside the truth : For●albeit , the Sons of Abraham will live Holy Lives , & become obedient to the substantial Laws ; yet it is not their subjection to Morrals , but Faith in Jesus , that giveth them the Denomination of Children of Abraham . Know ye therefore that they : that are of Faith , are the Children of faithful Abraham : They that are of Faith , the same are the Children of Abraham : Yea , they that are of Faith , are blessed with faithful Abraham . In Pag. 284. You say , That there is not one Duty more affectionately recommended to us in the Gospel , then is Alms-giving . Answ. Yes , That there is , and that which more immediately respecteth our Justification with God , then Ten Thousand such Commandements ; and that is Faith in Christ. Alms-Deeds is also a blessed Command ; yet but one of the Second Table , such as must flow from Faith going before ; Faith I mean that layeth hold on Christ's Righteousness , if it be accepted of God. For before the Heart be good , the Action must be naught ; now the Heart is good by Faith , because Faith , by applying Christ's Righteousness , makes over whole Christ to the Soul , of whose fulness it receiveth , and Grace , for Grace , John 1. 16. Many things in this last Chapter , are worthy Reprehension , but because you tell us , in the last two Pages thereof , is the Sum of all that need to be said , I will immediately apply my self to what is there contained . You say , ( Pag. 296. ) It is not possible we should not have the design of Christianity accomplished in us , and therefore that we should be destitute of the power of it , if we make our Saviours most excellent life , the Pattern of our Lives . ( By our Saviours Life ( as by a Parenthesis ) you also express ) you mean , as your self hath in short Described it , Chap. 5. viz. The greatest Freedom , Affability , Courtesie , Candor , Ingenuity , Gentleness , Meekness , Humility , Contempt of the World , Contentation , Charity , Tenderness , Compassion , Patience , Submission to the Divine Will , Love of God , Devoutest temper of mind towards him , mighty Confidence and trust in God , &c. Answ. Our Saviours Life , in not onely these , but all other Duties that respected Morrals , was not Principally ▪ or ▪ First , to be imitated by us , but that the Law , even in the preceptive part thereof , might be fully , and perfectly fulfilled for us 〈◊〉 Christ is the 〈◊〉 of the Law for Righteousness ; the end , not onely of the Ceremonial Law , but the ten Commandments too : For if the word ( Righteousness ) respecteth in special them . Jesus increased in favour with God. This respecteth him as made under the Law , and his pleasing of God in that Capacity . So also doth that , In him I am well pleased . Now I say , as Jesus stood in this Capacity , he dealt with ●lse Law in it is greatest force , and severity , as it immediately came from God , without the advantage of a Mediator ; and stood by his perfect complying with , and fulfilling every Title thereof . Besides , as Jesus Christ had thus to do with the Law , he did it in order to his finishing transgression , and putting an end to Sin ; and so consequently as Mediator , and Undertaker for the World : For his perfect complying withal , and fulfilling every Title of the Law , respected nothing his own private person , that he for himself might be Righteous thereby ; for in himself he was eternally Just and Holy , even as the Father , but it respected us , even us ; For US he was made under the Law , that we , by his fulfilling the Law , might by him be Redeemed from under the Law , and also receive the Adoption of SONS . For we having sinned , ●●nd transgressed the Law , and the Justice of God , yet requiring obedience thereto , and the Law being too weak through our Flesh to do it , God therefore sent his own Son in the likeness of sinful Flesh ; who himself for us did first of all , Walk in the Law , and then for Sin suffered also in his Flesh , the Sentence , and Curse pronounced against us by the Law : For it was nothing less necessary , when the Son of God became undertaker for the Sin of the World , that he should walk in obedience to the whole of the Precepts of the Law , to deliver us from the Judgement of the Law ; I say it was no less necessary he should so do , then that he should bear our Curse and Death : For it would have been impossible for him to have overcome the last , if he had not been Spotless touching the first : For therefore it was impossible he should be holden of Death , because he did nothing worthy of Death ; no , not in the Judgement of the Law , to which he immediately stood . Now as Christ Jesus stood thus to , and walked in the Law , it is Blasphemy for any to presume to imitate him ; because thus to do , is to turn Mediator and Vndertaker for the Sin of the World. Besides , whoso doth attempt it , undertakes an impossibility , for no Man can stand by the Morral Law , as it immediately comes from the Divine Majesty ; he having Sinned first ; even before he goeth about to fulfil it : And in this sence is that to be understood , as many as are of the Works of the Law ; are under the Curse , held accursed , because they have sinned first ; accursed in their performances , because of imperfection , and therefore assuredly accursed at last , because they come short of the Righteousness thereof . 1. Christ Jesus did never set himself forth for an example , that we by imitating his steps in Morrals , should obtain Justification with God , from the Curse of that Law ; For this would be to overthrow , and utterly abolish the Work which himself came into the World to accomplish , which was not to be our example , that we by treading his steps might have Remission of Sins , but that through the Faith of him , through Faith in his Blood we might be reconciled to God. 2. Besides , thus to imitate Christ , is to make of him a Saviour , not by Sacrifice , but by example : Nay , to speak the whole , this would be to make his Mediatorship wholly to center , rather in prescribing of Rules , and exacting obedience to Morrals , then in giving himself aransome for Men. Yea , I will add , to imitate Christ , as you have prescribed , may be done by him , that yet may be ignorant of the excellency of his Person , and the chief end of his being made Flesh : For in all these things which you have discoursed in that fifth Chapter of him ; you have onely spoken of that , something of which is apprehended by the light of Nature . Yea , Nature it self will teach , that men should trust in God , which is the most excellent ▪ Particular that there you mention : Wherefore our Lord Jesus himself foreseeing , that in Men there will be a proudness , to contentent themselves with that Confidence , he intimateth that it would be in us insignificant , if it stand without Faith in himself ; Ye believe naturally in God ; saith he , Believe also in me . Faith in Jesus is as absolutely necessary as to believe immediately in the Divine being : Yea , without Faith in Jesus , whosoever believeth in God is sure to perish , and burn in Hell. If you believe not that I am he , ye shall dye in your Sins . And to take Jesus in Morrals for example , is no where called believing in him ; neither is there one promise of eternal life , annexed to such a practice . But you say , If we tread in his blessed steps , and be such , according to our measure , and capacity , as we have understood he was in this World. Answ. I say , for a Man to confine himself , onely to the life of the Lord Jesus for an example , or to think it enough to make him , in his life , a pattern for us to follow , leaveth us , through our shortness in the end , with the Devil and his Angels , for want of Faith in the Doctrine of Remission of Sins : For Christ did no where make another Mediator between God and him , nor did he ever trust to another Man's Righteousness , to be thereby Justified from the Curse of the Law , neither did he at all stand in need thereof , without which WE must be Damned , and Perish : Now I say , these things being no where practiced by him , he cannot therein be an example to us : And I say again , seeing that in these things , by Faith in them , is immediately wrapped up our Reconciliation with God , it followeth , that though a Man take the Lord Christ in his whole life , for an example in the end , that notwithstanding , he abideth unreconciled to God. Neither will that clause ( and be such ) help such a person at all : For Justification with God , comes not by imitating Christ as exemplary in Morrals , but through Faith in his Precious Blood. In the Law I read , that the Paschal Lamb was neither to be eaten Sodden , nor Raw , but Roast with fire , must it be eaten , Exod. 12. Now to make Salvation Principally to depend upon imitating Christ's Life ; it is to feed upon him Raw , or at most as Sodden ; or Sanctified and Holy : But the precept is , Eat it Roast with fire ; is ; the Antitype , as accursed of God for Sin , and induring the punishment for it . The Law is compared to fire , and it's Curse to a burning Oven : Now under the Curse of this fiery Law , was the Lord Jesus afflicted for the Sins of the World : Wherefore , as so considered , our Faith must lay hold upon him , for Justification with God. This is the Law of the Burnt Offering ( which was the Offering for Sin ; ) It is the Burnt Offering , because of the burning upon the Altar all night , unto the morning , and the fire of the Altar shall be burning in it , Levit. 6. 9. But now I would inquire ; Had Israel done the Commandment , if they had eaten the Passover Raw ; or Boiled in Water ? or if they had offered that Offering ; that was to be burnt as a Sin Offering , otherwise then it was commanded ? Even so , to feed upon Christ , as he is Holy ▪ and of good life onely ; and also as taking him therein for an example to us , to follow his steps for Justification with God ; this is to eat the Passover Raw , and not as Rost with Fire ; this is to feed upon Jesus , without respecting him as accursed of God for our Sin , and so consequently to miss of that eternal life , that by his Blood he hath obtained for every one that believeth on him . I have been pleased with this observation , that none of the Signs and Wonders in Aegypt , could deliver the Children of Israel thence , till the Lamb was slain , and Roast with fire , Exod. 12. 1. And I have been also pleased with this , that the Father , not Moses , gave the Manna from Heaven , which was a Type of the Flesh , and Blood of Christ , that whoso feedeth on , shall live for ever , John 6. 32. Yea , Circumcision also , which was a Type of inward , and Heart-Holiness , was not of Moses , but of the Fathers , and Principally a consequence of the Faith of Abraham , John 7. 22. Whence I gather , That no Wonder , but the Blood of Christ can save : That no Kindess , but the Mercy of God can give this to us : And that no Law , but the Law of Faith , can make us truly Holy in heart . But you add , Those that sincerely , and industrously indeavour to imitate the Holy Jesus in his Spirit , and Actions , can never be ignorant what it is to be truly Christians . Those that follow Jesus in his Spirit , must first receive that Spirit from Heaven , which Spirit is received , as I have often said , by applying first , by Faith , the Merits of Christ to the Soul , for Life , and Justification with God. The Spirit is not received by the Works of the Law , but by the hearing of Faith ; neither comes it in the Ministry , or Doctrine of Morrals , but in and by the Ministry of Faith ; and the Law is NOT of Faith. Wherefore seeing you have , in Page 223. of your Book , forbidden Sinners to come first to Jesus for Justification with God ; the Spirit you talk of , however you call it the Spirit Jesus , can be no other then the Spirit of a Man ; which you also your self , in Pag. 7 , 8 , 9. call the Purity of Humane Nature , a Principle of Reason , the first Principles of Morrals , or those that are Originally Dictates of Humane Nature . Wherefore by these Words ( in his Spirit ) you do but Blaspheme the Holy Ghost , and abuse your ignorant Reader ; calling now ( Quaker-like ) the Dictates of your Humanity , and your Socinian Complyances therewith , the Spirit of Holy Jesus . I conclude therefore , that the way of Salvation , or the design of Christianity as prescribed by you , is none other then the Errors of your own brain , the way of Death , the Sum and Heart of Papistical Quakerism , and is quite denyed by the Lord Jesus , and by his blessed Testament : And now go your ways , and imitate the Lord Jesus , and take the whole History of his life for your example , and walk in his steps , and be such as much as you can , yet without Faith in his Blood , first ; yea , and if you stand not Just before God through the imputation of his Righteousness , your imitating will be found no better then rebellion , because by that , instead of Faith in his Blood , you hope to obtain remission of Sins , thrusting him thereby from his Office , and Work , and setting your dunghil Righteousness up , in his stead . I come now to Your Conclusion . First , in Page 198. You pr●se men to betake themselves to find ( that which you call ) the design of Christianity , accomplished in their hearts and lives . Answ. Seeing that the Holiness that your erronious Book hath exalted , is none other but THAT which we have LOST ; Yea , and again seeing you have set this in the Head of , and before the the Righteousness of Christ , I admonish my Reader to tremble at the Blasphemy of your Book , and account the whole design therein to be none other , but that of an enemy to the Son of God , and Salvation of the World : For that Holiness as I have shewed , is none other , but a Shadowish , Christless , Graceless ▪ Holiness , and your so exalting of it , very Blasphemy . You proceed , saying , Let us exercise our selves unto real , and substantial Godliness ▪ ( still meaning your Adamitish Holiness ) Let us study the Gospel not to discourse , or onely to believe , but also , and above ALL things , to do well . Answ. Herein still you manifest , either ignorance of , or malice against the Doctrine of Faith ▪ that Doctrine , which above all Doctrines , is the q●intessence of the new Testament , because therein ( and not Principally , as you feign , by doing well ) is the Righteousness of God revealed , and that from Faith to Faith ; not from Faith to Works , nor yet from Works to Faith. Besides , the Gospel is Preached in all Nations for the obedience of FAITH : Neither Works , the Law , the Dictates of Humanity , nor the first Principles of Morrals , knowing what to do with the Righteousness of the Gospel , which is a Righteousness imputed by God , not wrought by us ; a Righteousness given , not earned , a Righteousness recived by believing , not that which floweth from our obedience to Laws , a Righteousness which comes from God to us , not one that goeth from us to God. Besides , as I also have hinted before ; the Apostle , and you are directly opposite . You cry , above ALL things , DO well : that is Work and do the Law ; but he , Above ALL take the SHIELD of Faith , wherewith are quenched ALL the fiery Darts of the Wicked , Eph. 6. But you add , Pag. 300. Let us do what lyeth in us to convince our Atheist , that the Religion of the blessed Jesus , is no trick or devi●e , and our wanton and loose Christians , that it is no notional business , speculative Science . Answ. This you cannot do by your Morral Natural Principles of Humanity : For even some of your BRAVE Phylosophers , whose Godliness you have so much aplauded , were even then in the must of their , and your Vertues , Athestically ignorant of the Religion of Jesus . And as to the loose Christian , Christ neither hath need of , nor will he bless your Blasphemous opinions , nor feigned Godliness , but Real ungodliness , to make them Converts to his Faith and Grace ; neither can it be expected it should , seeing you have not onely dirty thoughts , but vilifying Words , and sayings of his Person , Work , and Righteousness . You have set your Works before his , Pag. 223. calling them Substantial , Indispensible , and Real ; but coming to God by him , a thing i● it self Indifferent , P. 7 , 8 , 9. You go on , and say , Let us declare — that we are not hearty ●elyers 〈◊〉 Christ's Righteousness , by being imitators of it . Pag. 300. You cannot leave off to Contemn and Blaspheme the Son of God. Do you not yet know that the Righteousness of Christ , on which the sinner ought to rely for life , is such , as consisted in his standing to , and doing of the Law , without a Mediator ? And would you be doing this ? What know you not , that an Essential of the Righteousness he accomplished for Sinners when he was in the World ? is , That he was Conceived by the Holy Ghost , Born without Sin , did all things in the Power of , and Vnion with his own eternal God-head . And are you able thus to imitate him ? Again , the Righteousness on which we ought to rely for life , is that which hath in it the Merit of Blood : We are Justified by his Blood , through Faith in his Blood : Is this the Righteousness you would imitate ? Farther , the Righteousness on which poor Sinners should rely , is that , for the sake of which , God forgiveth the Sins of him , that resteth by Faith thereupon . But would you be imitating of , or accompishing such a Righteousness ? Your Book Sir is begun in Ignorance , mannaged with Errour , and ended in Blasphemy . Now the God of Glory , if it may stand with his Glory , give you a sight of your Sins , against the Son of God , that you may as Saul , lye trembling , and being astonished cry out , to be Justified , with the Righteousness of God , without the Law , even that which is by Faith of Jesus Christ , unto all , and upon all them that believe . Many other gross Absurdities , which I have omitted in your whole Book , may ( perhaps ) be more throughly gathered up , when you shall have taken the opportunity to reply . In the mean time I shall content my self with this . Behold the Lamb of God that taketh away the Sin of the World , Joh. 1. 29. Even Jesus , who delivered us from the Wrath to come , 1 Thes. 1. 10. Who when he had by himself purged our Sins , sat down on the Right Hand of the Majesty on High , Heb. 1. 3. Christ dyed for our Sins , 1 Cor. 15. 1 , 2 , 3. God hath made him to be Sin for us , 2 Cor. 5. 21. Christ was made a Curse for us . Gal. 3. 13. He bare our Sins in his own Body on the Tree , 1 Pet. 2. 24. He loved us , and washed us from our Sins in his own Blood , Rev. 1. 5. God for Christ's sake ●ath forgiven you , Eph. 4. 23. We have Redemption through his Blood , even the forgiveness of our Sins , according to the riches of his Grace , Eph. 1. 7. Now unto the King , Eternal , Immortal , Invisible , the onely Wise God , be Honour , and Glory , for ever , and ever . Amen . The Conclusion . That my Reader may farther perceive that Mr. Fowler , even by the chief of the Articles of the Church of England , is adjudged Erronious , and besides the very Fundamentals of the Doctrine of Jesus Christ , and that in those very Principles that are the main ( I say , ) and that most immediately concern Christ , Faith , and Salvation , will be evident to them that compare his Design of Christianity , with these Articles hereunder Recited . The Articles concerning Free-will . THe condition of Man after the fall of Adam , is such , that he cannot turn , and prepare himself , by his own Natural strength , and good Works , to Faith , and calling upon God : Wherefore we have no power to do good Works , pleasant and acceptable to God , without the Grace of God by Christ preventing us , that we may have a good will ; and working with us when we have that good will. The Article concerning justification . WE are accounted Righteous before God , ONELY for the Merit of our Lord and Saviour Jesus Christ , by Faith , and not for our own Works , or Deservings : Wherefore that we are justified by Faith ONELY , is a most wholesome Doctrine , and full of Comfort , &c. The Article of Works before justification . WOrks done before the Grace of Christ , and the inspiration of his Spirit , are not pleasant to God , for as much as they spring not of Faith in Jesus Christ , or deserve Grace of Congruity : Yea , rather for that they are not done as God hath willed , and commanded them to be done , we doubt not but they have the NATVRE of Sin. These Articles , because they respect the points incontroversie betwixt Mr. Fowler , and my self ; and because they be also Fundamental truths of the Christian Religion ( as I do heartily believe ) let all Men know that I quarrel not with him , about things wherein I discent from the Church of England , but do contend for the truth continued , even in these very Articles of theirs , from which he hath so deeply revolted , that he clasheth with every one of them , as may farther be shewn when he shall take heart to reply . But to wind up this unpleasant Scrible , I shall have done when I have farther shewed , how he joyneth with Papist , and Quaker , against these wholsome , and Fundamental Articles . Mr. Fowler 's Doctrine compared with Campian the Jesuite , upon that question whether Faith onely Justifieth : saith Campian , 1. Campian . We ( Papists ) say , that as Grace is put into us in Justification , so also our Righteousness is inlarged through Good Works , and is inherent in us ; therefore it is not true that God doth Justifie by Faith ONELY . Fowler Pag. 221. Justifying Faith is such a belief of the truth of the Gospel as includeth a sincere resolution of obedience unto all its Precepts ; and that it justifieth AS it doth SO : In short , is it possible that Faith in Christs Blood , for the forgiveness of Sin , should be the onely act which justifieth a Sinner ? 2. Campian . So that Faith is urged , but not Faith ONELY ; again , by Faith is meant all Christianity , and the whole Religion of Christians . Fowler , Pag. 222. For surely the Faith which intaileth the Sinner to so high a Priviledge , as that of justification , must needs be such as complyeth with all the purposes of Christ's coming into the World ; especially with his grand purpose , as Lord , and that it is no less necessary that it should justifie as it doth this . 3. Campian . Though Works void of Christ are nothing ; yet through Grace they serve to Justification . Fowler , Pag. 225. 226. Of the Imputation of Christ's Righteousness , this is the true Explication ; It consisteth in dealing with sincerely Righteous Persons : as if they were perfectly so , for the sake and upon the account of Christ's Righteousness : The grand intent of the Gospel being to make us partakers of an inward real Righteousness ; and it being a Secondary one , that we should be accepted , and rewarded , as if we were compleatly Righteous . 4. Campian . Speaking of Faith , Hope , and Charity , he confesseth , that Faith in Nature is before them , but it doth not Justifie before they come . Fowler , Pag. 223. What pretence can there be for thinking that Faith is the condition , or Instrument of Justification , as it complyeth with onely the Precept of relying on Christ's Merits , for the obtaining of it : especially when it is no less manifest then the Sun at Noon Day , that obedience to the other Precepts , or Works of Love , must go before obedience to this . 5. Campian . I deny ( that Faith ONELY doth Justifie ) for you have not in all the Word of God , that Faith ONELY doth Justifie . Fowler , Pag. 225. And for my part , I must confess , that I would not willingly be he that should undertake to Encounter one of the Champions of that foul Cause , with the Admission of this Principle , That Faith Justifieth , onely as it apprehendeth ( resteth or relyeth on , Pag. 224. ) the Merits , and Righteousness of Jesus Christ , I must certainly have great luck , or my Adversary but little Cunning , if I were not forced to repent me of such an engagement . 6. Campian . Abraham being a Just Man , was made more Just by a living Faith. Fowler , Pag. 283. He onely is a true Child of Abraham , who in the Purity of the Heart obeyeth those substantial Laws , that are imposed by God , upon him . 7. Campian . I say that Charity and good Work , are not excluded ( in the causes of ruo Justification . ) Fowler , Pag. 215. For we have shewn , not onely that Reformation from the practice , and purification of Heart from the liking of Sin , are as plainly as can be asserted in the Gospel , to be absolutely necessary to give Men a right to the Promises of it , but also that its great Salvation doth even consist in it . Mr. Fowler 's Doctrine compared with William Pen the Quaker . 1. Pen's Sandy Foundation , Pag. 19. Life and Salvation is to them that follow Christ the Light , in all his Righteousness , which every man comes onely to experience , as he walks in a holy Subjection to that measure of Light and Grace , wherewith the fulness hath inlightned him . Fowler , Pag. 8. That is , those which are of an indispensible , and Eternal Obligation , which were first written in mens hearts , and Originally Dictates of Humane Nature . 2. Pen , Pag. 32. I really confess that Jesus Christ fullfilled the Fathers Will , and offered up a most satisfactory Sacrifice , but not to pay God , or help him to save Men. Fowler , Pag. 85. Christ was set forth to be a Propitiatory Sacrifice for Sin ; I will not say that his Father ( who is perfectly sui Puris ) might be put by this means into a Capacity of forgiving it . 3. Pen , Pag. 16. God's Remission is grounded on Man's Repentance , no tthat it 's impossible for God to pardon without a Plenary Satisfaction . Fowler , Pag. 84. There are many that do not question but that God could have pardoned Sin , without any other satisfaction , then the Repentance of the Sinner , &c. 4. Pen , Pag. 27. Justification doth not go before , but is subsequential to the Mortification of Lusts. Fowler , Pag. 14 , 15. This Blessing of making Men Holy , was so much the design of Christ's coming , that he had his very Name from it ; Observe the Words ; He shall save his People from their Sins ; not from the punishment of them , &c. And that is the Primary sence of them which is most plainly expressed in them ; That he shall save his People from the punishment of Sin , is a true sence too ; but it is Secondary , and implyed onely , as this latter is the never failing , and necessary consequence of the former Salvation . 5. Pen , Pag. 25. Since therefore there can be no admittance had , without performing that Righteous Will , and doing those Holy , and Perfect sayings ; Alas ! to what value will an imputative Righteousness amount ? &c. Fowler , Pag. 16. Christ shall bring in an inward substantial , and everlasting Righteousness , and by abrogating the outward ( Ceremonial ) and establishing ONELY this Righteousness , he should inlarge the Jewish Church , an accession of the Gentiles , being by that means made unto it . 6. Pen , Pag. 24 , 25. Since God hath prescribed an inoffensive life , as that which onely can give acceptance with him ; and on the contrary hath determined not to justifie the Wicked , &c. Will not the abomination appear greatest of all , when God shall be found Condemning the just , on purpose to justifie the wicked ; and that he is thereto compelled , or else no Salvation ? which is the tendency of their Doctrine , who imagine the Righteous , and merciful God , to condemn and punish his righteous Son , that he being sanctified for our Sins , we might be justified ( while unsatisfied ) by the imputation of his perfect Righteousness . O why should this horrible thing be contended for by Christians ! Fowler , Pag. 119. If it were possible ( as it hath been proved it is not ) that a Wicked Man should have God's pardon , it would not make him cease to be miserable . Fowler , Pag. 120. Were it possible that Christ's Righteousness could be imputed to an unrighteous man , I dare boldly affirm it would signifie as little to his happiness , as would a Gorgeous and Splendid Garment , to one that is almost starved with Hunger , or that lyeth racked by the torturing Diseases of the Stone , or Cholick . Fowler , Pag. 130. To Justifie a Wicked man , while he continueth so , if it were possible for God to do it , would far more disparage his Justice , and Holiness , then advance his Grace and Kindness . 7. Pen , Pag. 26. Unless we be doers of the Law , which Christ came not to destroy , but as our example to fulfil , we can never be justified before God. Fowler , Pag. 296. It is impossible we should not have the design of Christianity accomplished in us , and therefore that we should be destitute of the power of it ; if we make our Saviours most excellent Life , the pattern of our lives . Those that sincerely , and industriously indeavour to imitate the Holy Jesus in his Spirit and Actions , can never be ignorant what it is to be truly Christians , nor can they fail to be so . 8. Pen , Pag. 26. Nor let any fancy that Christ hath so fulfilled it for them , as to exclude their obedience , from being exquesite to their acceptance , but onely as their pattern . Fowler , Pag. 148. This Son of God taught Men their Duty , by his own example , and did himself perform among them , what he required of them . Now that he should tread before us EVERY step of that way , which he hath told us leadeth to Eternal Happiness , and commend those Duties which are most ungrateful to our corrupt inclinations , by his own practice ; our having so brave an example is no small incouragement , to a chearful performance of all that is commanded . Understand thou what thou Readest . The End. Reader , thou art desired to mend these Errataes with thy Pen , and to bear with some mis-pointings that have hapned by reason of the Authors absence from the Press . PAge 1. line 2. read , and that in it , &c. p. 3. l. 15. r. no. p. 5. l. 39. r. Sinless . p. 6. l. 36. r. but. p. 8. l. 24. leave out , was . p. 9. l. 28. r. then . p. 11. l. 35. r. why said you not such . p. 12. l. 24. after Exact , r. it . l. 13. more . p. 13. l. 3. for Laws r. Law. p. 17. l. 10. after and , r. equal to . p. 22. l. 25. after Faith , make this , 1. p. 23. l. 6. after is , r. your● p. 24. l. 3. for last , r. best . p. 27. l. 2. for to , r. in . l. 9. add , as . p. 29. l. 7. for dispensible , r. indispensible . l. 15. add , in his . l. 22. add , do , p. 32. l. 4. for Son , r. Soul. p. 34. l. 2. for here , r. hence . p. 35. l. 1. after of , r. that for . l. 13. for Sin , r. he . l. 26. leave out , also . p. 36. l. 3. for must , r. might . p. 37. l. 37. for for , r. but. p. 38. l. 9. for 13. r. 3. p. 39. l. 8. after which , r. it . p. 40. l. 22. for cited , r. cited . p. 44. l. 22. leave out , or not . p. 56. l. 19. for sealed , r. seated . p. 60. l. a. leave out , an . p. 66. l. 35. r. reconcileable . p. 69. l. 33. for our , r. your . p. 74. l. 1. r. Implanted . p. 78. l. 17. leave out for . l. 20. r. at all . p. 87. l. 18. r. advantages of others . p. 91. l. 32. r. especially . p. 100. l. 28. r. ungodlily . p. 107. l. 34. r. content . Books Printed for Francis Smith at the Elephant and Castle near Temple-Bar . BAptism before and after Faith and Repentance , largely discussed ; not only in publick disputations managed by many Ministers before thousands of People , but also Mr. Baxter , Dr. Holms , Dr. Featly , Mr. Marshal , Mr. Blake , Mr. Cook , Mr. Cotton , and many others , their arguments for , and against , truly controverted ; being a subject very useful in these enquiring Times , for general satisfaction in this Point , so much Controverted ; in Folio . Mr. Hooles Latine and English Grammer , fitted , not onely for the use of Schools , but very useful for any Person that is desirous to learn the Latine Tongue ; being a more plain and speedy help , then any yet Extant ; The Fifth Edition , in Octavo . The truth of the Resurrection of the Body , both of the good and bad at the great Day , asserted and proved by God's Word ; also the manner and order of their coming forth of their Graves ; and the Discourse of the last Judgement , and final conclusion of the World ; in Octavo . Christian Behaviour , being the Fruits of true Christianity , teaching Husbands , Wives , Parents , Children , Masters , Servants , so to walk as to please God ; The Third Edition , in Twelves . Prayer with the Spirit and Understanding ; shewing what it is to pray with the Spirit , and with Understanding ; The Second Edition , in Twelves . The young Scholars Pocket-Book , containing the first Rudidiments in Arithmetick , with the Rule of Three : also the way to find the content of Board , Glass , Land , Timber , Stone , Globes , &c. The Third Edition , in Twelves . One thing is needful ; or , a serious Meditation on the four last things , Death , Judgement , Heaven , and Hell : Unto which is added , Abal and Gerizzim , or the Blessing and the Curse ; The Third Edition , in Twelves . Christianity indeed , or the well disciplined Christian , the delight of Christ : shewing how Believers in Christ ought to go in and out before each other , in Gospel order ; governing , and being governed , as the children of one father ; in Octavo . Emanuel , or the Doctrine of the Nicene councel , about the God head of Christ , and his two Natures . Also the late vented Socinian Doctrine , f●lly answered and refuted ; in Octavo . The Holy City , or the new Jerusalem , wherein its Godly Light , Walls , Gates , Angels , the manner of their standing are expounded . Also her length and breadth , together with the golden measuring Reed explained , and the glory of all unfolded . Also the numerousness of its Inhabitants , and what the Tree and Water of Life are , by which they are sustained . In Octavo . Blood for Blood , being an impartial narrative of that late horrid Murder committed by M. C. upon her own and onely beloved child , with several remarkable passages before , and in her imprisonment , and time of execution . In Octavo . A new and useful Concordance to the Holy Bible , according to the last Translation , containing the most material Scriptures in the Line and Margent of the old and new Testament , together with the chief acceptations of special words ; with notes to distinguish the promises , commands , and threatnings , being plainer , and much larger then any of this Volume yet extant . In Octavo , and Twelves . Also to be had bound up with the Bible in both Vollumus . 1. Bunyans . 2. Arminius . Symtomes of growth , and decay of Godliness in eighty signs of a living and dying Christian , with the causes of decay , and remedies for recovery . The second Edition much enlarged , with the Addition also of Twenty signs largely improved . The World surveyed ; or , a brief account of many remarkable passages , wherein the Omnipotent Works of God are brought to our knowledge , with a relation of that dreadful Famine that befel the memorable City of ( Ierusalem , ) while Grass , Hay , Leaves , and Barks of Trees , Dogs , Cats , with the dung of Fowl and Beasts , was their desirable Food , worthy to be known and read , of all men . The Tridentine Gospel , or Papal Creed , made at Trent , and promulgated at Rome , by Pope Pius 4. exhibated and demonstrated to be new , 〈◊〉 , and Antichristian . In a Sermon , by W. Ramsay , lately professor of Phylosophy , Priest , and Confessary , and Misonary Preacher of the order of Franciscans , in the Church of Rome , now by God's mercy Minister of the Gospel in the Church of England . A Letter from Dr ▪ Robert Wild , to his friend Mr. I. I. upon occasion of his Majesties declaration of liberty of Conscience . Together with his Poetical Licentia , and a friendly debate between a Conformist , and a Non-conformist . A true and impartial Narrative of the eminent hand of God , that befel a Quaker and his Family , at the Town of Panton , in Lincoln-shire , who affirmed he was commanded of God , to pronounce Mr. Ralph ●ames , preacher of the Gospel , a ( Leper . ) With a relation of one Mary Brown , that at the hearing of Christ's Humanity preached , was taken speechless , and with a strange manner of swelling or heaving , in the face and breast . Also an impartial account of some remarkable passages of one Charles Baily , another Quaker , who professed himself a Prophet , with his Prophesie and Revelation . Youths Tragedy , a Poem drawn up by way of a Dialogue between Youth , the Devil , Wisdom , Time , Death , the Soul , &c. Mr. Bunyans confession of his Faith , and the reason of his practice , or with who , and who not , I can hold Church fellowship , or the Communion of Saints , shewing by divers arguments , that though I dare not Communicate with the open prophane , yet I can with those visable Saints , that differ about Water-Baptism , wherein is also discoursed whether that be the entring Ordinance into fellowship or no. The life and death of Iames Arminius , and Simon Spiscopius , professors of Livinity ; in the University of Leyden in Holland : both of them famous defenders of the Doctrine of God's universal Grace , and sufferers for it . FINIS . Notes, typically marginal, from the original text Notes for div A30137-e1200 Rom. 7. 24. Isa 1. 6. Tit. 1. 15. Ephes. 4. 1● . Isa. 59. 6 , 7 , ● , 9 , 10. Rom. 3. Tit. 〈◊〉 . 15. Eph. 4. 18 , 19. Thes. 5. Psal. 39. 5. Pro. 30 : 12 : Isa. 64 : 6 ▪ Job 15. 14 ▪ 1 Cor. 6. 1● . 1 Cor. 15 ▪ Rev. 8 , 9. Gal : 5. ●5 : Rom : 8. 14 : Gal. 4 ▪ Rom : 8 : Eph. 1. 4 , 4 ▪ ● . Heb. 10. 2 Cor. 5. 14 , 15 , 16. Rom : 6. 22 Rom. 6. 22 , 2 ▪ Rom. 19. 3. Phil. 37 , 8. Rom. 3. 21 , 22 , 23. Heb. 9. 14. 2 Cor. 5. 21. Isa. 1. 6. Isa. 64. 6. Gal. 3. 21. Rom. 8. 3 , Gal. 3. 13. Gal. 3. 2 , 3. Rom. 3 : 1 , 2 , 3. 1 Joh. 4. 5. Gal. 3. page 11 : page 8 : Eccle. 7 : 1 Cor. 15 : Rom. 8. 29. Rom : 5. 14 : Gen. 3. Ephes. 4. 21 , 22. 2 Pet. 1. 3. Gen. 2. 15 , 16 , 17. Answ. 1 Joh. 2 ▪ 8. Joh. 1. 16. Answ. Joh. 10. 1. Mat. 26. 39. Heb ● . 22. Luke 24. 26. Acts 17. 3. Col. 1. 20. Ecclus. 4. 3● : Rom. 5. 1 : Rom. 5. 6 , 7 , 8. 1 Tim. 1. 15. Ephes. 1. 12 , 13 ▪ Joh. 1. 12. Rev. 1. 5. 2 Cor. 5. Gen. 4. Hebr. 11 1 John 5. 11. 2 Cor. 5. 17 , 18. 2 Cor. 5. 21. Gal. 3. 13. Heb. 12. Isaiah 53. 1 Pet. 2. 24. Heb 9. 24. 25 , 26. Iohn 3. 18 , 2 Pet. 1. Iohn 1. 14. 1 Iohn 1. 2 , 3 Col 1. 15. Iohn 14. Mat. 5. Iohn 14. 2 Cor. 4 6. 1 Tim. 3. 16. Rom. 6. Exod. 12. 1 , 2 , 3 , 4 , 5 , 6. Iohn 1 29. 1 Pet. 1. 18 , 19. Isa. 53. Heb 7. 1 Cor. 14. 22. Iohn 12. 37. 38 , 39 , 40. Iohn 3. 14 , 15. Numb 21 1 2 , 3 4 , 5 , 6 , 7 , 8 , 9 , 10. Rom. 10. Iohn 1. Ezek. 61. 2 Cor. 5. 14. 1 John 4. 10. Gal. 2. 20. Heb. 9. 7. Tim. 1. 15. Rom. 5. 6 , 7 , 8 , 9. Rom. 4. 3 , 4 , 5. Rom. 9. 18 , Isa. 33 11. Rom. 2. Pag. 123. 124. Rom ▪ 8. 1 Cor. 2 , 13. Rom. 16 2 Cor. 5. 1 , 2 , 3 4 , 5 , 6 , 7 , 8. 2 Pet 1. 1. Iude 20. 1 Cor. 1. 30. Rom. 8. Heb. 7. Je●e 23. 6. Colos. 2. 15 , 16. Eph 4. 8 , 9. Page 7. 8. 9. 10. 11. 12. Page 16. Page 223. 1 Iohn 3. Rom. 14. Zech. 12 10. E●ek . 16 63 1. John 2 1 , 2 , 3. Luk. ● . 17. 2 Pet. 1. 19. Rom. 10. 3. 2 Cor 3. Gal. 3 24. Rom 9. 30 , 31 , 32. Rom. 1. 20. Rom 7. Gal. 2 19. Gal. 3. 7 , 9. Luk. 2. 52. Mat. 3. 17. Dan. 9. 24. Gal. 4. 4 , 5. John 14. 1 , 2. John 8. 24. Exod. 19. Deut. 33. ● . Mal. 4. 1. Rom. 16. Rom. 5. 4. Pag. 22. Pag. 284. 
A30213	----	The water of life, or, A discourse shewing the richness and glory of the grace and spirit of the gospel, as set forth in Scripture by this term, The water of life by John Bunyan. Bunyan, John, 1628-1688. 1688 Approx. 120 KB of XML-encoded text transcribed from 63 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A30213 Wing B5607 ESTC R633 12241162 ocm 12241162 56775 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A30213) Transcribed from: (Early English Books Online ; image set 56775) Images scanned from microfilm: (Early English books, 1641-1700 ; 130:13) The water of life, or, A discourse shewing the richness and glory of the grace and spirit of the gospel, as set forth in Scripture by this term, The water of life by John Bunyan. Bunyan, John, 1628-1688. [8], 116 p. Printed for Nathanael Ponder ..., London : 1688. Caption title: Of the river of vvater of life. Reproduction of original in Huntington Library. Marginal notes. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Devotional literature. Christian life -- Early works to 1800. 2005-02 TCP Assigned for keying and markup 2005-03 Apex CoVantage Keyed and coded from ProQuest page images 2005-04 Jonathan Blaney Sampled and proofread 2005-04 Jonathan Blaney Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion THE Water of Life : OR , A DISCOURSE SHEWING The Richness and Glory of the Grace and Spirit of the Gospel , as set forth in Scripture by this Term , The Water of Life . By JOHN BUNYAN . And whosoever will , let him take the Water of Life freely , Revel . 22. 17. LONDON , Printed for Nathanael Ponder , at the Peacock in the Poultrey , 1688. THE EPISTLE TO THE READER . Courteous Reader , I Have now presented thee with something of a Discourse of the Water of Life and its Virtues , therefore thou mayest , if thou wilt , call this Book , Bunyan ' s Bill of his Masters Water of Life . True , I have not set forth at Large the Excellent Nature and Quality thereof , nor can that SO be done by the Pen or Tongue of Men or Angels . Yet this I have said , and so saying , said truly , That whosoever shall drink of this Water , shall find it in him a Well of Water ; and not only so , but a Well springing up in him to Everlasting Life , let his Disease be what it will. And as Men in their Bills , for Conviction to Readers , do give an Account to the Countrey of the Persons cured , and the Diseases that have been removed by Liquors and Preparations they have made for that end , so could I , were it not already * done by an Infallible Pen to my Hand , give you accounts of numberless Numbers that have not only been made to live , but to live for ever by drinking of this Water , this pure Water of Life . Many of them indeed are removed from hence , and live where they cannot be spoken with as yet , but abundance of them do still remain here , and have their abode yet with Men. Only , if thou would'st drink it , drink it by it self , and that thou mayest not be deceived by that which is counterfeit , know it is as it comes from the hand of our Lord , without mixture , pure and clear as Crystal . I know there are many Mountebanks in the World , and every of them pretend they have this Water to sell. But my Advice is , that thou go directly to the Throne thy self , or as thou art bidden , come to the Waters , and there thou shalt be sure to have that which is right and good , and that which will certainly make thee well , let thy Disease or Trouble , or Pain , or Malady be what it will. For the Price , care not for that , 't is cheap enough , this is to be had without Money or Price . I will give , saith God and the Lamb , to him that is a thirst of the Fountain of the Water of Life freely . Hence be says again , Whosoever will let him take the Water of Life freely ; so that thou hast no Ground to keep back because of thy Poverty : Nay , for the Poor 't is prepared , and set open , to the Poor it is offered , the Poor and Needy may have it of free cost . But let it not be slighted because it is offered to thee upon terms so full , so free . For thou art sick , and sick unto Death if thou drinkest not of it , nor is there any other than this that can heal thee , and make thee well . Farewel . The Lord be thy Physician : So prayes thy Friend , John Bunyan . OF THE River of VVater OF LIFE . Revel . 22. 1. And he shewed me a pure River of Water of Life , clear as Crystal , proceeding out of the Throne of God , and of the Lamb. THese words are part of that Description that one of the Seven Angels , which had the Seven Viols full of the Seven last Plagues , gave unto John of the new Jerusalem , or of the state of that Gospel Church that shall be in the latter days . Wherefore he saith , and shewed me ; HE , the Angel shewed me it . In the Text we have these things to consider of , I. the Matter , the Subject matter of the Text , and that is ▪ The water of Life . He shewed me the water of Life . II. We have also here the quantity of this Water shewed to him , and that is , under the notion of a River . He shewed me a River of water of Life . III. He shews him also the Head , or Well-Spring from whence this River of water of Life proceeds , and that is , The Throne of God , and of the Lamb. He shewed me a River of water of Life , proceeding out of the Throne of God , and of the Lamb. IV. We have also here the nature and quality of this Water , 't is pure , 't is clear , 't is clear as Crystal . And he shewed me a pure River of water of Life , clear as Crystal , proceeding out of the Throne of God , and of the Lamb. We will begin with the first of these ▪ to wit , with the matter , the Subject matter of the Text , which is , The water of Life . These words , [ Water of Life ] are Metaphorical , or words by which a thing most excellent is presented to , and amplified before our faces : And that thing is the Spirit of Grace , the Spirit , and Grace of God. And the words , Water of Life , are words most apt to present it to us by ; for what 's more free than Water , and what more beneficial , and more desirable than Life ? Therefore , I say , it is compared to , or called , the Water of Life . He shewed me the Water of Life . That it is the Spirit of Grace , or the Spirit and Grace of God , that is here intended . Consider , First , The Spirit of Grace is in other places compared to Water : And , Secondly , It is also called , The Spirit of Life . Just as here it is presented unto us , He shewed me the Water of Life . 1. The Spirit of Grace is compared to Water . Whosoever , saith the Lamb , drinketh of the Water that I shall give him , shall never thirst . But the Water that I shall give him , shall be in him a Well of Water springing up into Everlasting Life . What can here by Water be intended , but the Spirit of Grace , that this poor Harlot the Woman of Samaria wanted , altho she was ignorant of her want , as also of the excellency thereof ? which Water also is here said to be such as will spring up in them that have it , as a Well into Everlasting Life . Again , in the last day that great Day of the Feast , Jesus stood and cryed saying , If any man thirst let him come unto me and drink . But of what ? why , of his Rivers of Living Waters . But what are they ? why , he answers , This he spake of the Spirit , which they that believe on him should receive . Yea , the Prophets and Servants of God in the Old-Testament , did take this Water of Life for the Spirit of Grace that should in the latter days be poured out into the Church . Hence Isaiah calls Water Gods Spirit , and Blessing , and Zechariah , the Spirit of Grace . I will pour water upon him that is thirsty , and floods upon the dry ground . I will pour my Spirit upon thy Seed , and my Blessing upon thy Off-spring . And Zecharias saith , I will pour upon the House of David , and upon the Inhabitants of Jerusalem , the Spirit of Grace and Supplication , and they shall mourn , &c. Behold , in all these places the Spirit of Grace is intended , and for our better understanding , it is compared to Water , to a Well of Water , to Springs of Water , and to Floods of Water . 2. It is also called the Spirit of Life . 1. More closely . 2. More openly . First more closely , where it is called Living Water , that Living Water , and Water springing up to Everlasting Life . Secondly , Then more openly or expresly it is called the Spirit of Life . And after three days and an half , The Spirit of Life from God entered into them , and they stood upon their Feet . From hence therefore I conclude , that by these terms , Water of Life , is meant the Spirit of Grace , or the Spirit and Grace of the Gospel . And the terms are such as are most apt to set forth the Spirit and Grace of the Gospel by . For , First , By this term WATER , an opposition to Sin is presented unto us . Sin is compared to Water , to deadly Waters , and man is said to drink it , as one that drinketh waters . How much more abominable and filthy is man , which drinketh iniquity like water ? So then that Grace and the Spirit of Grace is compared to Water , it is to shew what an Antidote Grace is against Sin ; it is as I may call it , Counter-Poison to it . It is that only thing by the virtue of which Sin can be forgiven , vanquished and overcome . Secondly , By this term WATER , you have an opposition also to the Curse , that is due to Sin , presented unto you . The Curse is compared to Water , the Remedy is compared to Water . Let the Curse come into the Bowels of the damned , saith the Psalmist , like water . The Grace of God also as you see , is compared to Water . The Curse is burning , Water is cooling ; the Curse doth burn with Hell-Fire , cooling is by the Grace of the Holy Gospel : but they that over-stand the Day of Grace , shall not obtain to cool their Tongues so much of this Water as will hang on the tip of ones Finger . Thirdly , Water is also of a spreadieg nature , and so is Sin ; wherefore Sin may , for this , be also compared to Water . It over-spreads the whole Man , and infects every Member ; it covereth all , as doth Water . Grace for this cause may be also compared to Water , for that it is of a spreading nature , and can , if God will , cover the face of the whole Earth ; of Body and Soul. Fourthly , Sin is of a fouling , defiling Nature , and Grace is of a washing , cleansing Nature : therefore Grace , and the Spirit of Grace is compared to Water . I will , says God , sprinkle clean Water upon you ( my Spirit , ver . 27. ) and ye shall be clean , and from all your filthiness , and from all your Idols will I cleanse you . Fifthly , Water : The Element of Water , naturally descends to , and abides in low Places , in Valleys and Places which are undermost ; and the Grace of God , and the Spirit of Grace , is of that Nature also ; the Hills and lofty Mountains , have not the Rivers runing over the tops of them : no , tho they may run among them : but they run among the Valleys : And God resisteth the Proud , but giveth Grace to the humble , to the lowly . Sixthly , The Grace of God is compared to Water , for that it is it which causeth fruitfulness , Water causes fruitfulness , want of Water is the cause of barrenness , and this is the reason why the whole World is so empty of Fruit to God-ward , even because so few of the Children of Men have the Spirit of Grace in their hearts . But , Secondly , As there is a special signification in this term [ Water , ] so there is also in this term [ Life : ] Water of Life . He shewed me the Water of Life . In that therefore there is added to this word [ Water ] that , of [ Life ] it is , in the general , to shew what excellent vertue and operation there is in this Water . It is aqua vitae , Water of Life , or Water that hath a Health and Life in it . And this term shews us , First , That the World of graceless Men are dead : dead in Trespasses and Sins . Dead , that is , without Life and Motion God-ward , in the way of the Testament of his Son. Secondly , It also shews us , That there is not any thing in the World , or in the Doctrin of the World , the Law , that can make them live . Life is only in this Water , Death is in all other things . The Law , I say , which is that that would if any thing in the whole World , give Life unto the World , but that yet killeth , condemneth , and was added that the Offence might abound : wherefore there is no Life , either in the World , or in the Doctrine of the World : 'T is only in this Water , in this Grace of God , which is here called the Water of Life , or God's aqua vitae . Thirdly , It is also called the Water of Life , to shew , That by the Grace of God Men may live , how dead soever their Sins have made them . When God will say to a Sinner , live ; tho he be dead in his Sins , he shall live . When thou wast in thy Blood , I said unto thee , live ; yea , when thou wast in thy Blood , I said , live . And again , The Dead shall hear the Voice of the Son of God , and they that hear , shall live . That is , when he speaks Words of Grace , and mixeth those Words with the Spirit and Grace of the Gospel , then Men shall live : for such Words , so attended , and such Words only , are Spirit and Life . The Words that I speak unto you , saith Christ , they are Spirit , and they are Life . Fourthly , In that this Grace of God is here presented unto us under the Terms of Water of Life , it is to shew , that some are sick of that Disease , that nothing can cure but that . There are many Diseases in the World , and there are also Remedies for those Diseases ; but there is a Disease that nothing will , can , or shall cure , but a Dram of this Bottle , a Draught of this aqua vitae , this Water of Life . This is intimated by the invitation ; let him take the Water of Life freely . And again , I will give to him that is a thirst of the Fountain of the Water of Life freely . This is spoken to the Sick , to them that are sick of that Disease that only Christ as a Physician with his Water of Life , can cure . But few are sick of this Disease , but few know what it is to be made sick of this Disease . There is nothing can make sick of this Disease , but the Law and Sin , and nothing can cure but ▪ the Grace of God by the Gospel , called here the Water of Life . We come now to discourse of the second thing with which we are presented by the Text : and that is , The quantity that there is , of this Water of Life . It is a River . He shewed me a River of Water of Life . Waters that are Cordial , and that have in them a Faculty to give Life to them that want it , and to maintain Life where it is , are rare , and scarce , and to be found only in close Places , and little quantities ; but here you see there is abundance , a great deal , a River , a River of Water of Life . In my handling of this Point : I will shew you , First , What a River of Water of Life this is : Secondly , And then draw some inferences there-from . 1. What a River this is ; this River of Water of Life . 1. It is a deep River . It is a River that is not shallow , but deep with an , O the depth ! I will make their Waters deep , saith God. And again , They have drunk of the deep Waters . A River of Water of Life , is much ; but a deep River , is more . Why , soul-sick Sinner , sin-sick Sinner , thou that art sick of that Disease that nothing can cure but a Potion of this River of the Water of Life : here is a River for thee , a deep River for thee . Those that at first are coming to God by Christ for Life are of nothing so inquisitive , as of , Whether there is Grace enough in him to save them . But for their comfort , here is abundance , abundance of Grace : a River , a deep River of the Water of Life for them to drink of . 2. As this River is deep , so it is wide and broad . Wherefore as thou art to know the depth , that is , that it is deep : So thou art to know its breadth , that is , that it is broad . It is broader than the Sea : A River that cannot be passed over . Never did Man yet go from one side of this River to the other , when the Waters indeed were risen : and now they are risen , even now they proceed out of the Throne of God and of the Lamb too . Hence this Grace is called the unsearceable Riches of Christ. Sinner , Sick-sinner , what sayest thou to this ? wouldest thou wade , wouldst thou swim ? here thou mayest wade , here thou mayest swim , 't is deep , yet fordable at first entrance . And when thou thinkest that thou hast gone thorow and thorow it , yet turn again and try once more , and thou shalt find it deeper than Hell , and a River that cannot be passed over . If thou canst swim , here thou mayest rowl up and down , as the Fishes do in the Sea. Nor needst thou fear drowning in this River : it will bear thee up , and carry thee over the highest Hills , as Noah's Waters did carry the Ark. But , 3. As this River of Water of Life , is deep and large : so 't is a River that is full of Waters . A River may be deep , and not full . A River may be broad and not deep . Ay , but here is a River deep , and broad , and full too . Thou waterest it ; thou greatly enrichest it with the River of God which is full of Water . Full of Grace and Truth . Fill the Water-Pots , saith Christ , ( up to the brim . ) The Waters of a full Cup the wicked shall have , and a River full of the Water of Life , is provided for who indeed has a desire thereto . 4. As this River is deep , broad and full , so it still aboundeth with Water . The Waters , says the Prophet , were risen . Hence the Holy Ghost saith , God causeth the Waters to flow : And again , And it shall come to poss in that Day ( the Day of the Gospel ) that the Mountains shall drop with new Wine , and the Hills shall flow with Milk , and all the Rivers of Judah shall flow with Waters , and a Fountain shall come forth of the House of the Lord , and shall water the Valley of Shittim . When a River flows , it has more Water than its Banks can bound ; it has Water . Behold , he smote the Rock that the Waters gushed out , and the Streams over-flowed . This River of Water of Life , which is also signified by these Waters , is a River that abounds , and that over-flows its Banks in an infinite and unspeakable manner . Thus much for the River , to wit , what a River of Water of Life it is . It is a River deep , broad , full and abounding with this Water , with this Spirit and Grace of the Gospel . Secondly , Now I shall come to draw some Inferences from it , that is from this term , a River . A River of Water of Life . First then , a River is Water that is common , common in the Streams , tho otherways in the Head. This River proceeds out of the Throne , and so , as to its rise , 't is special ; 't is also called the Water of Life ; and as it is such , 't is special ; but as it is a River , 't is common , and of common use , and for common good . Hence the Grace of God is called , The common Salvation ; for that by the Word there is no restraint , no denial to , or forbiding of any that WILL from receiving thereof . And whosoever will , let him take the Water of Life freely : what can more fully declare the commonness of a thing . Yea , this River is called at the very Head of it , an OPEN Fountain , a Fountain opened to the House of Judah , and Inhabitants of Jerusalem . And by Judah and Jerusalem is comprehended every Soul that would drink of the Water of Life , or living Water . And hence it is , that this River is said to go down to the Desert and to the Sea , where all kind of Fishes are . By Sea is meant the World , and by Fish the People , and thither shall run this River of Water of Life . But , Secondly , Tho a River , in the Streams of it , is common , yet a River , as it passes thorow a Country or Province , will chuse its own way . 'T will run in the Valleys , in the Plains , not over Steeples and Hills . 'T will also fetch its compasses and circuits ; 't will go about and reach hither and thither ; and according to its courses , 't will miss , by its turnings , what Places , and People it lists ; yet it is common , for that it lies open ; yet it is common for all the Beasts of the Field . There is therefore a difference to be put betwixt the commonness of a thing and its presence . A thing may be common , yet far enough off of thee . Epsom , Tunbridge Waters , and the Bath , may be common , but yet a great way off of some that have need thereof . The same may be said of this River , 't is common in the streams , but it runs its own circuit , and keeps its own water Courses . He sendeth the Springs into the Valleys , which run among the Hills . Indeed he openeth his River in high Places , in his Throne , and of the Lamb , but still they run in the midst of the Valleys to water the humble and the lowly . Wherefore , they that thirst , and would drink , are bid to come down to the Waters : Ho , every one that thirsteth , come ye to the Waters ; and he that hath no Money , come ye , buy , &c. And again ; If any Man thirst , let him come unto me and drink . The Waters are common , but you must come to them , to them where they are , or you will be nothing the better for them . Come ye to the Waters . Thirdly , This Water of Life is called , a River , to intimate to you , by what store of the same , 't is supplyed . All Rivers have the Sea for their Original : All the Rivers run into the Sea , yet the Sea is not full : unto the place from whence the Rivers came , thither they return again . And so this River of Water of Life is said to proceed out of the Throne , as out of a place where it breaketh out , but the Original is the Sea , the Oceon of Grace , which is in an infinite Deity . Thou wilt cast all our Sins into the depths of the Sea , into the depth of the Sea of thy Grace . Rivers , when they are broken up , do with their glideing Streams carry away a great deal of the Filth , which from all Parts of the Countries thorow which they run , is conveyed into them ; and they carry it away into the Sea , where 't is everlastingly swallowed up . And oh the Filth that is cast into this River of God ▪ and oh how many dirty Sinners are washed white therein for by their continual gliding away , they carry that filth into the mid'st of the Sea. A River will take away the very stink of a dead Dog , nor doth all the Soil and Draught that is cast into Rivers , cause that those that can should be afraid to make use thereof : All that have need do betake themselves to this River notwithstanding . But how much more virtue is there in this sweet River of Grace that is designed , yea opened on purpose to wash away Sin and Uncleanness in , to carry away all our Filth , and to remain as vertuous still ? IV. It is called a River , to shew that it yields a continual supply , as I may call it , of new and fresh Grace . Rivers yield continually fresh and new Water . For tho the Channel or Water-course in which the Water runs , is the same , yet the Waters themselves are always new . That Water that but one Minute since , stood in this place or that of the River , is now gone , and new and fresh is come in its place . And thus it is with the River of God , which is full of Water ; it yieldeth continually fresh Supplies , fresh and new Supplies of Grace to those that have Business in these Waters . And this is the reason that when Sin is pardoned , it seems as if it were carried away . These Waters have with their continual Streams , carried away the filth of the Sinner from before his Face . It is not so with Ponds , Pools and Cisterns ; they will be foul and stink , if they be not often emptied , and filled again with fresh water . We must then put a difference between the Grace that dwelleth in us , and this River of Water of Life . We are but as Ponds , Pools and Cisterns that can hold but little , and shall also soon stink notwithstanding the Grace of God is in us , if we be not often emptied from Vessel to Vessel , and filled with fresh Grace from this River . But the River is always sweet , nor can all the filth that it washed out of the World , make it stink or infect it : It 's water runs with a continual gliding Stream , and so carries away all annoyance , as was said , into the depth of the Sea. V. The Grace of God is called a River , to shew , That it is only suited to those who are capable of living therein . Water , tho it is that which every Creature desireth , yet it is not an Element in which every Creature can live . Who is it that would not have the benefit of Grace , of a Throne of Grace ? but who is it that can live by Grace ? even none but those whose temper and constitution is suited to Grace . Hence , as the Grace of God is compared to a RIVER ; so those that live by Grace are compared to FISH , for that , as Water is that Element in which the Fish liveth ; so Grace is that which is the life of the Saint . And there shall be a very great Multitude of Fish , because these Waters shall come thither ▪ for they shall be healed , and every thing shall live whither the River cometh ; art thou a Fish , Man , art thou a Fish ? can'st thou live in the Water ? Can'st thou live always , ( and no where else but ) in the water ? Is Grace thy proper Element ? the Fish dieth if she be taken out of the water , unless she be timely put in again ; the Saint dieth if he be not in this River . Take him from his River and nothing can make him live : Let him have water , water of Life enough , and nothing can make him die . I know that there are some things besides Fish , that can make a shift to live in the water ; but the Water is not their proper , their only proper Element . The Frog can live in the Water , but not in the Water only ; the Otter can live in the Water , but not in the Water only . Give some Men Grace and the World , Grace and Sin ; admit them to make use of their Lusts for Pleasure , and of Grace to remove their Guilt , and they will make a pretty good shift , as we say : They will finely scrabble on in a Profession ; but hold them to Grace only , confine their Life to Grace , put them into the River , and let them have nothing but River , and they die ; the word , and way , and nature of Grace , is to them as light Bread , and their Soul can do no other but loath it ; for they are not suited and tempred for that Element . They are Fish ; not Frogs , that can live in the River , as in their only proper Element : Wherefore the Grace of God , and Spirit of Grace is compared to a River , to shew , that none but those can live thereby , whose Souls and Spirits are suited and fitted thereto . VI. The Grace , and Spirit of Grace of God , is called or compared to a River , to answer those unsatiable desires , and to wash away those mountainous doubts , that attend those that indeed do thirst for that drink . The man that thirsteth with spiritual thirst , fears nothing more than that there is not enough to quench his thirst : All the promises and sayings of Gods Ministers to such a man , seem but as Thimbles instead of Bowls . I mean so long as his thirst and doubts walk hand in hand together . There is not enough in this Promise ; I find not enough in that Promise to quench the drought of my thirsting Soul. He that thirsteth aright , nothing but God can quench his thirst . My Soul thirsteth for God , for the living God. Well , what shall be done for this man ? will his God humour him , and answer his desires ? Mark what follows , When the Poor and Needy seek water and there is none ( and they can find none , when all the Promises seem to be dry , and like Clouds that return after the Rain ) and their tongue fails for thirst , I the Lord will hear them , I the God of Israel will not forsake them . Ay , but Lord , what wilt thou do to quench their thirst ? I will open Rivers , saith he , in high places , and Fountains in the midst of the Valleys . I will make the Wilderness a Pool of Water , and the dry Land Springs of Water . Behold ! here are Rivers and Fountains , a Pool , and Springs , and all to quench the thirst of them that thirst for God. Wherefore , as I said , such provision for the thirsty , intimates their fears of want , and the craving appetite of their Souls after God , Right Spiritual thirst is not to be satisfied without abundance of Grace . And they shall be abundantly satisfied with the fatness of thy House , and thou shalt make them drink of the River of thy Pleasures . VII . The Grace of God is compared to a River , To shew the greatness of the Family of God. He has a Family , a great Family , and therefore it is not a little that must be provided for them . When Israel went out of Egypt , and thirsted by the way , God provided for them a River , he made it GUSH out of the Rock ; For alas ! what less than a River , could quench the thirst of more than Six hundred thousand men , besides women and children ? I say what less than a River could do it ? When the people lusted for Flesh , Moses said , shall the Flocks and Herds be slain for them to suffice them , or shall all the Fish of the Sea be gathered together for them to suffice them ? even so could not less than a River sustain and suffice that great People : Now his People in Gospel-days , are not to be diminished but increased , and if then they had need of a River , surely now of a Sea ; but the River is deep and broad , full , and abounds , or rises with water , so 't will suffice . VII . The Grace of God is compared to a River , perhaps to show of what a low esteem it is with the rich and the full . The destitute indeed imbrace the Rock instead of a shelter , and the poor and needy , they seek Water , but they that can drink Wine in Bowls , that can solace themselves with , as they think , better things , they come not to THIS River to drink ; they never say they shall die if they drink not of this Water . 'T is therefore for the poor and needy , God will lead THEM to his living Fountains of Waters , and will wipe away all tears from THEIR eyes . And thus I pass the second , and come to the third particular , and that is to shew the Head and Spring from whence this River proceeds , or springs . Rivers have their heads from whence they rise , out of which they spring ; and so accordingly we read this River has ; wherefore he saith , He shewed me a pure River of Water of Life , clear as Crystal proceeding out of the Throne of God , and of the Lamb. 1. God is here to be taken for the whole God-head , Father , Son , and Spirit , for that Grace proceeds from them all . The Grace of the Father , the Grace of the Son , and Grace of the Spirit is here included . Hence , as the Father . is called , the God of Grace ; so the Son is said to be full of Grace , Grace to be communicated ; and the Holy Ghost is called , The Spirit of Grace . So then by this we perceive whence grace comes . Were all the World gracious , if God were not gracious , what was man the better ? If the Father , or the Son , or the Holy-Ghost are gracious , if they were not all gracious , what would it profit ? but now God is gracious , the three Persons in the God-head are gracious , and so long they that seek Grace are provided for ; for that there proceeds from them a River , or Grace like a flowing Stream . Indeed the Original of Grace to sinners is , the Good-Will of God ; none can imagine how loving God is to sinful man. A little of it is seen , but they that see most , see BUT a little . But there is added , And of the Lamb. The Lamb , is , Jesus as sacrificed , Jesus as man , and suffering . Hence you have the Lamb , at the first Vision of the Throne , set forth unto us thus , that is , as slain : And I beheld , and lo in the midst of the Throne , and of the four Beasts , and in the midst of the Elders , stood a Lamb as it had been slain . Wherefore by this word Lamb , we are to understand , who , or by what means Grace doth now run from the Throne of God , like a River to the World. It is because of , or thorow the Lamb. We are justified freely by the Grace of God thorow the redemption that is in Jesus Christ whom God hath set forth to be a propitiation thorow Faith in his Blood. And again , We have redemption thorow his Blood even the forgiveness of sins , according to the Riches of Gods Grace . Nor doth the Lamb of God , by becoming a means thorow death , of the conveyance of Grace to us , at all darken the nature or glory of Grace , but rather doth set it off the more . For wherein can Grace or Love more appear , than in his laying down his Life for us ? I speak now of the Grace of the Son. And wherein could the nature and glory of grace of the Father more appear than in giving his Son to death for us , that grace might in a way of Justice as well as Mercy be bestowed upon the World ? Wherefore , as he saith here , that the River of Water of Life proceedeth from God , so he adds , that the Lamb , because he would have us , while we are intangled and overcome with this River of Gods pleasure , not forget what it cost the Lamb of God that this Grace might come unto us . For the Riches of Grace and of Wisdom is , that Grace comes to us not only in a way of Mercy and Compassion , but in a way of Justice and Equity ; but that could be by no other means , but by redeeming Blood. Which redeeming Blood came not from us , nor yet thorow our contrivance or advice ; wherefore whatever it is to the Lamb , still all is of Grace to us . yea , the higher , the greater , the richer is Grace by how much the more it cost the Father and the Lamb , that we might enjoy it . When a man shall not only design me a Purse of Gold , but shall venture his Life to bring it to me , This is Grace indeed . But alas ! what are a thousand such short Comparisons to the unsearchable Love of Christ ? The Lamb then is he from whom , by , or through whom the Grace of God doth come to us . It proceeds from the Throne of God and of the Lamb. And it proceeds from him , now as a Donator ; from him , not only as a means of Conveyance , but as one that has power to give Grace ; Power as he is the Son of Man. For as the Son of Man , he is the Lamb ; and as he is the Lamb , it cometh from him . The Son of Man had power on Earth to forgive Sin , and that before he had actually paid to God the Price of our Redemption . But how much more now ? Wherefore Paul in his Prayer for Grace and Peace for Saints , supplicates both God , and the Lamb. Grace to you from God the Father , and from our Lord Jesus Christ. Proceeding out of the Throne . ] Formerly this River of Waters is said to come from under the Threshold of the House of the Lord. And 't is said again , they shall go out from Jerusalem , that is the Church or House of God still . In that they are said to come out from under the Threshold , it may be to intimate that they ran but low formerly , if compared to what they do now . Which might also be signified by this , that they issued out ; that that issues out ordinarily comes forth but slowly . Also the Prophet saith , the first time he went thorow the Waters they were but up to the Ancles . But what is Ancle deep , to that which followeth after ? 'T is said also to come out from Jerusalem , where I perceive were no great Rivers , to intimate that as long as the first Priesthood , first Temple , and Type were in their splendor , only the shadow of Heavenly things were in use , and that then Grace ran but slowly , nor would run much faster , because Jesus was not yet glorified . For the Spirit and abundance of Grace was to be given , not before , but after his Ascention . Wherefore , now Jesus is ascended ; now he is glorified ; now Grace proceeds from the Throne , not from the Threshold of the House . He shewed me a pure River of Water of Life , clear as Chrystal , proceeding from or out of the Throne of God , and of the Lamb. The Throne ] That of which the Mercy-Seat was a Type : that which is called the Throne of Grace . And it called the Throne of Grace even therefore , because 't is that from , or out of which proceeds this River of Water of Life ; this overflowing Grace of God. Now it may be asked , What is the Throne of Grace ? And I shall answer , It is the Humanity of Christ. He is the Throne , He is the Jacob in which God sitteth . And he shall be for a glorious Throne to his Fathers House . The fullness of the God-head dwells in him bodily , and God was in Christ reconciling the World unto himself , nor can Grace come to men but by Christ , nor can God rest as to our Salvation but in him . But because I have spoken of this thing more particularly upon that Text , [ Let us therefore come boldly to the Throne of Grace , &c. ] I shall therefore here say no more . Only methinks it is a glorious Title that the Holy Ghost has given to the Humanity of Christ , in that he calls it the Throne of God ; and methinks he gives it the highest preference , in that he saith , Out thence proceeds a pure River of Water of Life : We will a little therefore speak something to this Word [ the Throne , the Throne of God. ] 1. A Throne is the Seat of Majesty and greatness ; 't is not for things of an inferiour quality to ascend or assume a Throne . Now then , since this River of Water of Life proceeds from the Throne , it intimates that in Grace and Mercy there is great Majesty ; ( for Grace , as it proceeds , has a Voice from the Throne . ) And indeed there is nothing in Heaven or Earth that can so AWE the heart , as the Grace of God. 'T is that which makes a Man fear , 't is that which makes a Man tremble , 't is that which makes a Man bow and bend , and break to pieces . Nothing has that Majesty , and commanding Greatness in , and upon the Hearts of the Sons of Men , as has the Grace of God. So that , I say , when he saith , that this River of Grace proceeds out of the Throne of God : It is to shew us , what a Majesty , what a commanding Greatness , there is in Grace . The Love of Christ constraineth us . When Moses went up to the Mount the first time to receive the Law , he did exceedingly fear and quake . Why ? because of the Fire and Smoak , thick Darkness and Thunder , &c. but when he went up the second time thither , he made haste , and bowed his head towards the Earth and worshipped . But why ? because it was before proclaimed , that the Lord was gracious and merciful , long suffering and abundant in goodness and truth : keeping Mercy for thousands , forgiving Iniquity , Transgression and Sin , &c. There is nothing over-mastereth the Heart like Grace , and so obligeth to sincere and unfeigned Obedience as that . Examine me , O Lord , said David , prove me and try my Reins and my Heart , for thy loving kindness is before my Eyes , and I have walked in thy truth . Therefore he saith again , O Lord , our Lord , how excellent is thy loving kindness in all the Earth ! And , that loving kindness is marvellous , for it has that Majesty , and that excellent Glory in it , as to command the Heart and subdue Sin. And therefore Grace has given to it the title of Soveraignty , or of one that reigns . The Throne is called , the Throne of Grace , that on which it sits and reigns , as well as that from whence it proceeds . Grace reigns thorough righteousness to eternal Life by Jesus Christ our Lord. Secondly , As a Throne is a Seat of Majesty and Greatness , and so can awe : so it is the Seat of Authority , and legislative Power , and so will awe ; This is confirmed from what was said but now , Grace reigns . Wherefore it is expected , that they that hear the Word of God's grace , should submit thereto , and that at their peril . He that believes not shall be damned , is a Word of Power , of Law and Authority ; and the Contemner shall find it so . Grace proceeds from the Throne , from the Throne of God , and of the Lamb. Wherefore , Sinner , here is laid a necessity upon thee , one of the two must be thy lot , either thou must accept of God's Grace , and be content to be saved freely thereby , notwithstanding all thy undeservings , and unworthiness , or else thou must be damned for thy Rebellion , and for thy rejecting of this Grace . Wherefore consider with thy self , and think what is best to be done . Is it better that thou submit to the Grace and Mercy of God , and that thou acceptest of Grace to reign for thee , in thee , and over thee , than that thou shouldst run the hazard of eternal Damnation , because thou wouldest not be saved by Grace ? Consider of this , I say , for Grace is now in authority , it reigns , and proceeds from the THRONE . Now , you know , 't is dangerous opposing , rejecting , dispising or disowning of them in authority : Better speak against twenty ▪ than against one that is in authority . If the wrath of a King , is as Messengers of Death : If the wrath of the King is as the roaring of a Lion : what is the wrath of God ? And you know , to dispise Grace , to refuse Pardon , to be unwilling to be saved from the Guilt and Punishment due to Treasons the King's way , since that also is the best way , how will that provoke ? how hot will that make Wrath ? but to accept of Grace , specially when 't is free Grace , Grace that reigns , Grace from the Throne ; how sweet is it ? His Favour is as due upon the Grass . This therefore calls for thy most grave and sedate thoughts . Thou art in a strait , wilt thou fly before Moses , or with David fall into the hands of the Lord ? wilt thou go to Hell for Sin , or to Life by Grace ? one of the two , as was said afore ; must be thy lot ; for Grace is King , is upon the Throne , and will admit of no other way to Glory . In and by it thou must stand , if thou hast any hope , or canst at all rejoice in hope of the Glory of God. Thirdly , As the Throne is the Seat of Majesty and Authority , so it is the highest Seat of Authority . There is none above the Throne , there is no Appeal from the Throne . There are inferior Courts of Judicature , there are under-Governors , and they may sometimes perhaps be faulty ; wherefore in some Cases an Appeal from such may be lawful , or permitted ; but from the Throne , none can appeal . Now grace is upon the Throne , reigns upon the Throne , proceeds from the Throne : A Man may appeal from the Law to the Throne , from Moses to Christ ; from him that spake on Earth , to him that speaks from Heaven ; but from Heaven to Earth , from Christ to Moses , none can appeal . Moses himself has forbid it . For Moses truly said unto the Fathers , a Prophet shall the Lord your God raise up unto you , of your Brethren like unto me , him shall ye hear in all things whatsoever he shall say unto you , and it shall come to pass , that every Soul which will not hear that Prophet , shall be destroyed from among the People . See here , this NEW Prophet-judges in the highest Court , he is Master of Grace , the Throne by which Grace reigns ; and even Moses admits , that from himself an appeal may be made to this Prophet ; yea , he allows that Men may flee from himself , to this Prophet for refuge ; but there must be no appeal from him . Thou must hear him , or die . How shall we escape , if we turn away from him , that speaketh from Heaven ? This therefore is to be duly weighed , and deeply considered by us . 'T is not a Saint , nor a Minister , nor a Prophet , nor an Angel that speaks , for all these are but Servants , but inferiors : No , it is a Voice from the Throne , from Authority , from the highest Authority ; it is the Lord from Heaven . This Grace proceeds from the Throne ; and therefore Men must stand and fall by what shall come from hence . He that comes not hither to drink , shall die for thirst . He that refuses this Water now , shall not have so much as will hang upon the tip of his Finger ( if 't would save his Soul ) hereafter . How shall we escape , if we neglect so great Salvation ? Apostates will therefore from hence find griping Pangs and burning Coals , for they have turned themselves away from this Throne , and from the Grace that proceeds therefrom ; nor is it to any purpose whatever they plead for themselves . They are fallen from Grace , and what can help them ! Christ is become of none effect unto such , whosoever is , that is , seeks to be justified by the Law , they are fallen from Grace . Fourthly , The Throne , is the Seat of Glory ( when the Son of Man shall come in his Glory , and all the holy Angels with him ; then he shall sit upon the Throne of his Glory . ) And if the Throne of Judgment is the Seat of Glory , much more the Throne of Grace . We will venture then to say , that the Throne of Grace , is the Throne of God's Glory , as the Throne of Judgment will be the Throne of Christ's Glory , and that Grace proceedeth from his Throne , that both IT and HE , might have Glory , Glory in a way of mercy . 1. That it might have Glory : therefore has he designed , that Grace shall be effectual in , and to the salvation of some ; even to the praise of the Glory of his Grace , wherein he has made us accepted in the beloved . He has designed , not the glory of Man's works , but the glory of his own Grace : and therefore has put Man's works , as to Justification before God , under his feet , and counts them as filthy Rags ; but has set his Grace up above , has made it a King , given it Authority to reign , has provided for it a Throne , and called that Throne , the Throne of Grace ; from whence it also proceeds to its own praise and glory , in and by the effectual salvation of those that receive it , and receive it not in vain . 2. As Grace is exalted , and made proceed out of the Throne to its own praises , to its own glory ; so is it also thus exalted and made flow to us like a River , that we should be to the praise of the glory of him that hath exalted it . We that receive it , and submit unto the Throne whence it proceeds , have thereby obtained an Inheritance , being predestinated according to the purpose of him who worketh all things after the counsel of his own will , that we should be to the praise of his glory . So that this Throne is a Throne of Glory . A glorious high Throne from the beginning is the place of our Sanctuary ; now what follows from this , but that they that accept of this Grace , give glory to God , to his Grace , and to the word of his Grace ; such I say , glorifie God for his mercy : They glorifie God by their professed subjection to the Gospel of Christ , which is the Gospel , or good tydings of the Grace of God. They with Abraham believe and give glory to God , and with the Gentiles they glorifie the word of the Lord. But to slight Grace , to do dispite to the Spirit of Grace , to prefer our own works to the derogating from Grace ; what is it , but to contemn God ? to contemn him when he is on the Throne , when he is on the Throne of his Glory ? I say again , it is to spit in his Face even then when he commands thee to bow before him , to subject unto him , and to glorifie the Grace of his Glory , that proceeds from the Throne of his Glory . If men in old time were damned because they glorified him not as God , shall not they be more than damned , if more than damned can be , who glorifie him not for his Grace ? And , to be sure , none glorifie him for his Grace but those that close in therewith , and submit themselves thereto . Talkers of Grace are but Mockers of God , but Flatterers of God. Those that only talk highly of Grace , and submit not themselves unto it , are but like to those that praise a look , or flatter him in his own conceits . Grace God has exalted ; has set it upon the Throne , and so made it a King , and given it authority to reign ; and thou goest by and hearest thereof , but wilt not submit thy self thereto , neither thy Soul , nor thy Life : why , what is this more than to flatter God with thy Lips , and than to lye unto him with thy Tongue ? what is this but to count him less wise than thy self , while he seeks glory by that , by which thou wilt not glorifie him ; while he displays his Grace before thee in the World from the Throne , and as thou goest by , with a nod thou callest it fine thing , but followest that which leadeth there-from ? Tremble , tremble , ye sinners , that have despised the riches of his goodness . The day is coming when ye shall behold , and wonder , and perish , if Grace prevaileth not with you to be content to be saved by it to the praise of its Glory , and to the glory of him who hath set it upon the Throne . Fifthly , The Throne is the Seat of Wisdom . Hence he is called the Ancient of days , that sits on this Throne , the Throne of God. Infinite in wisdom , whose Garments were white as Snow , and the hair of his Head like pure Wooll : By ancient of days , and in that it is said the hair of his Head is like the pure Wooll , his wisdom is set forth unto us . Wherefore when we read that out of the Throne proceeds a River of Grace , when we read this proceedeth out of the Throne of God , it is as much as to say , the wise God , who most perfectly knoweth all ways , counteth in his wisdom , that to save men by Grace is the best , most safe , and sure way . Therefore it is of faith that it might be by Grace , to the end the promise might be sure to all the Seed . And again forgiveness is according to the riches of his Grace , wherein he has abounded toward us , in all wisdom and prudence . Wherefore to set Grace upon the Throne , to let Grace proceed out of the Throne as a River , is by the wise God , the only wise God , counted the best way , the safest way , the way that doth best suit the condition of a sinful man , and that tends most to the utter disappointment of the Devil and Death , and Hell. Grace can justifie freely , when it will , who it will , from what it will. Grace can continue to pardon , favour and save from falls , in falls , out of falls . Grace can comfort , relieve and help those that have hurt themselves . And Grace can bring the Unworthy to Glory . This the Law cannot do , this Man cannot do , this Angels cannot do , this God cannot do , but only by the Riches of his Grace , thorow the redemption that is in Jesus Christ. Wherefore seeing God has set Grace on the Throne , and ordered that it should proceed from this Throne to the World. Yea , seeing he has made it King , and granted to it , to it only , the Authority and Soveraignty of saving Souls ; he has magnified , not only his Love , but his Wisdom , and his Prudence before the Sons of Men. This then is his great Device , the master-piece of all his witty Inventions : And therefore it is said , as was hinted afore , in this thing he hath proceeded toward us in all Wisdom and Prudence . So then , he that comes to , and drinks of this Water , glorifies God for his Wisdom , praises God for his Wisdom . Such an one saith , that God is only Wise , and bowing his head , saith again , To God only Wise , be Glory , both now and for ever , Amen . But he that shall contemn this Grace , confronts the highest Wisdom even Wisdom upon the Throne . He saith of himself , I am wiser than Daniel , than the Judgment of God. I could have found out a more safe way to Heaven my self , and had I been of God's Counsel , I would have told him so . All this so horrible blasphemy , naturally proceeds from him that liketh not that Grace should be king on the Throne , and should proceed out of the Throne to the World. But shall he that contendeth with the Almighty , instruct him ; he that reproveth God , let him answer it . The Text says , that this very Doctrine to the Greeks , to the Wise , is foolishness , and the preaching of it a foolish thing to them : But it will appear even then , when the conclusion of all things is come ; and when these wise ones by their Wisdom have fooled themselves to Hell , that this foolishness of God , is wiser than Men , and the weakness of God stronger than Men. Christ Jesus , because he was low in the World , is trampled upon by some , but he is a glorious Throne to his Father's house . For since his Humility was the lowest of all , now he is exalted to be the Throne of God ; yea , is made the Fountain whence Grace continually flows , like the Rivers , and comes down to us like a mighty stream . Wherefore , I will conclude this with both comfort and caution ; with comfort , and that because of the security that they are under , that indeed have submitted themselves to Grace . Sin shall not have dominion over you , for you are not under the Law , but under Grace . And let it be caution to those that despise take heed , 't is dangerous affronting of the Wisdom of God. Now here is the Wisdom of God , even Wisdom upon the Throne . It pleased God , for the glory of his Wisdom , to make this the way ; to wit , to set up Grace to reign . I have often thought , and sometimes said , If God will be pleased with any way , surely he will be pleased with his own . Now this is the way of his own devising , the fruit and effect of his own Wisdom . Wherefore Sinner please him , please him in that , wherein he is well pleased : Come to the Waters , cast thy self into them and fear not drowning , let God alone to cause them to carry thee into his Paradise , that thou mayest see his Throne . Sixthly , The Throne is the Seat of faithfulness , the place of performing of ingagements and promises . When I shall receive the Congregation , saith Christ , I will judge uprightly , that is , faithfully . And now he has received it , and is made head over all things to it ; and for this cause is he upon the Throne , yea , is the Throne from whence proceeds all this Grace , that like a River doth flow , and glide from Heaven into the World. This River then is nothing else , but the fulfilling of Promises , the faithful fulfilling of Promises . If I go not away the Comforter will not come ; but if I depart I will send him unto you . This is that which was spoken of by the Prophet Joel : and it shall come to pass in the last days ( saith God ) I will pour out of my Spirit upon all Flesh , &c. Now this River is the Spirit , the Spirit and Grace of God , which was promised by the Father and the Son , and now it comes running from the Throne of God and of the Lamb. For being now by the right hand of God exalted , and having received of the Father the promise of the Spirit , he hath shed forth that which ye now see and hear . Behold then how mindful , how careful , how faithful our Father and the Lamb of God is ! 'T is not Exaltation , nor Glory , nor a Crown , nor a Kingdom , nor a Throne , that shall make him neglect his poor ones on Earth . Yea , therefore , even because he is exalted and on the Throne , therefore it is that such a River with its golden Streams , proceeds from the Throne to come unto us . And it shall proceed to be far higher than ever was the Swellings of Jordan . True , it runs not so high now , as in former days , because of the Curse of God upon Antichrist , by whose means the Land of God's People is full of Briars and Thorns ; but when the Tide is at the lowest , then it is nearest the rising ; and this River will rise , and in little time , be no more so low as but ancle deep . 'T will up to the knees , to the loines , and be a broad River to swim in . For there the glorious Lord shall be unto us a place of broad Rivers and Streams , and there shall be no more Curse in the Church , but the Throne of God and of the Lamb shall be in it , and his Servants shall serve him , that is , without molestation . These sayings are faithful and true , and in faithfulness shall they from the Throne of God and of the Lamb , be performed to the Church . Faithfulness in him that rules , is that which makes Sion rejoice ; because thereby the Promises yield Milk and Honey . For now the faithful God , that keepeth Covenant , performs to his Church , that which he told her he would . Wherefore our Rivers shall run , and our Brooks yield Honey and Butter . Let this teach all God's People to expect , to look , and wait for good things from the Throne . But oh , me thinks , this Throne out of which good comes like a River ! who would not but be a subject to it ? who would not but worship before it ? But , Seventhly , A Throne is the Seat of Justice . Justice and Judgment are the habitation of thy Throne . And it is also from Justice that this River of Grace flows to us . Justice to Christ , and Justice to those that are found in him . God declares that he can justy justify , justly forgive : now if he can justly justify and justly forgive ; then can he give Grace and cause that it should proceed to , yea , flow after us as a River . The River that gushed out of the Rock in the Wilderness ran after the People there , where-ever they wandred therein . They drank of the Rock that followed them ( the Rock was not removed out of his place ) but the flood followed them whither they went. He opened the Rock , and the Waters gushed out , they ran in dry places like a River . This Rock , saith he , was Christ , that is , figuratively , and this Throne is Christ really . And the Water gushing out of the Rock , and the following of them in the Wilderness , was to shew , how when Christ became a Throne , Grace and Goodness should follow us in the Wilderness from thence so long as here we abide . Wherefore David considering this said , surely Goodness and Mercy shall FOLLOW me all the days of my life , and I will dwell in the House of the Lord for ever . But whence must this come ? The Text says , from the Throne ; from the Throne , the Seat of Justice ; for from thence by reason of what HE hath found in Christ for us ; he in a way of Righteousness and Justice , le ts out to us , Rivers of his Pleasures ; whose Original is that great and wide Sea of Mercy , that flows in his infinite Heart beyond thought . All is paid for both US and Grace . We are bought with a price . He has obtained eternal Redemption for us : yea , and as we are made his , and Heaven made ours thus ; so this River of Grace has been also obtained by him for us . Wherefore all comes to us in a way of Justice and Righteousness . Hence we are said to obtain Faith thorow the righteousness of God ; that is through the Justice of God , and of Jesus our Lord. Mark , here is the Justice of God , and the Justice of Jesus our Lord : and we have our Faith from the Justice of God , because of the righteousness of Jesus our Lord. That is , Jesus answered with Works of Justice the demands of Justice : and therefore in a way of Justice , Grace reigns and comes to us like a River , as if signified for that it is said to come to us out of the Throne . Again , Grace is said to reign thorow righteousness unto Eternal life . Thorow what righteousness ? the righteousness or justice of God by Jesus Christ our Lord. By Jesus Christ , or for his sake . For for his sake , as I said , we are forgiven , and for his sake have all things pertaining to Life and Godliness . Which all things , come to us , thorow , or down the Stream of this River in a way of Justice , and therefore it is said to come from the Throne . Eighthly , This Throne , is the Seat of Grace and Mercy : and therefore it is called the Mercy-Seat , and Throne of Grace . This Throne turns all into Grace , all into Mercy ! This Throne makes all things work together for good . It is said of Saul's Sons , they were not buried , after they were hanged , until water dropped upon them out of Heaven . And it may be said of us , there is nothing suffered to come near us , until it is washed in that water that proceeds from the Throne of Grace . Hence afflictions flow from Grace ; Persecutions flow from Grace , Poverty , Sickness , yea Death it self is now made ours by the grace of God thorow Christ. O Grace ! O happy Church of God! All things that happen to thee are for Christs sake turned into Grace . They talk of the Philosophers Stone , and how , if one had it ? it would turn all things into Gold. Oh! but can it turn all things into Grace ? can it make all things work together for good ? No , no , this Quality , Virtue , Excellency , what shall I call it , nothing has in it , but the Grace that reigns on the Throne of Grace ; the River that proceeds from the Throne of God. This , this turns Majesty , Authority , the highest Authority , Glory , Wisdom , Faithfulness , Justice and all into Grace . Here 's a Throne ! God let us see it . John had the honour to see it , and to see the Streams proceeding from it . O sweet sight ! O heart ravishing sight ! He shewed me a pure River of Water of Life , proceeding out of the Throne of God. Indeed , as was hinted before , in the days of the Reign of Anti-Christ there are not those Visions of this Throne , nor of the River that proceedeth there-from ; now he holdeth back the face of his Throne , and spreadeth a Cloud upon it ; but the preserving saving benefits thereof we have , as also have all the Saints in the most cloudy and dark day . And since we can see so little we must believe the more ; and by believing give glory to God. We must also labour for more clear Scripture-Knowledge of this Throne ; for the Holy Word of God is the Perspective-glass , by which we may , and the Magnifying-glass that will cause us to behold with open face the glory of this Lord. But methinks I have yet said nothing of this Throne , which is indeed none other but the spotless , and glorified Humanity of the Son of God. This Throne is the Lord Jesus , this Grace comes from the Divine Majesty as dwelling bodily in the Lord Jesus . Wherefore let us fall down before the Throne , and cast our Crowns at the foot of the Throne , and give thanks to him that sits on the Throne , and to the Lamb for ever and ever . O how should Jesus be esteemed of ! The Throne of the King is a Royal Seat. 'T is said of Solomon's , there was not its like in ANY Kingdom ; but of this it may be said , there is not its like in Heaven and Earth . At the setting up of this Throne the Angels flocked round about it , and the Beasts and the Elders gathered together to see it . When this Throne was set in Heaven , there was silence , all the Heavenly Host had no leisure to talk ; they were surprized with sight and wonder . When this Throne was set in Heaven , what talk there was , it was as the Musick of the Trumpet . And behold , says John , a door was open in Heaven ; and the first voice that I heard , was as it were of a Trumpet talking with me , which said , come up hither , and I will shew thee things which must be hereafter . And immediate y I was in the Spirit , and behold A THRONE WAS SET IN HEAVEN , and one sate upon the Throne . This Throne , was Jesus Christ exalted , SET , that is , lifted up , not as upon the Cross , to the contempt and scorn of his Person : but , as I said , to the wonderment of the four Beasts , and the Elders , and all the Angels in Heaven . A Throne was set in Heaven , and one sate on the Throne ; that is God. And this intimates , his desirable rest for ever : for to sit , is to rest , and Christ is his rest for ever . Was it not therefore well worth the seeing ? yea , if John had taken the pains to go up thither upon his Hands and Knees ; I say , to see the Lord Jesus as a Throne , set in Heaven , and the glory of God resting and abiding upon him , and giving out by him all things , not only his Word but all his Dispensations and Providences to the end of the World ; and this blessed thing among the rest , Even a pure River of Water of Life , clear as Crystal . But I leave this , and proceed to the fourth and last thing ; namely , to the Nature and Quality of this Water . 'T is said to be pure and clear , pure and clear as Crystal ; And he shewed me a pure River of Water of Life , clear as Crystal . I know that there is a two-fold quality in a thing , one with respect to its nature , the other with respect to its Operation . The first of these is inherent and remaineth in the Subject being as such and so , for the most part useless . The other is put forth then when it meeteth with fit matter on which it may freely work . As to instance , Aqua vitae , the very Metaphor here made use of , hath a quality inherent in it , but keep it stopt up in a Bottle & then who will may faint notwithstanding ; but apply it , apply it fitly , and to such as have need thereof , and then you may see its quality by the Operation . This water , or River of Grace , is called I say , The Water of Life , and so consequently , has a most blessed inherent quality , but its Operation is seen by its working , the which it doth only then , when 't is administred , and received for those ends for which it is administred . For then it revives where life is , and gives life where it is not . And thus far in the general , have we spoken to it already . We will therefore in this place more particularly , tho briefly speak a few words unto it . First then , This Water of Life is the very ground-work of Life in us , tho not the ground-work of Life for us . The ground-work of Life for us is the Passion and Merits of Christ , this is that for the sake of which Grace is given unto us , as is intimated by the Text : It proceeds from the Throne of God , who is Christ. Christ then having obtained Grace for us , must needs be precedent as to his merit , to that Grace he hath SO obtained . Besides 't is clear that the Spirit and Grace come from God through him : therefore as to the Communications of Grace to us , it is the Fruit of his Merit and Purchase . But I say , in us , Grace is the ground-work of Life : For tho we may be said before to live virtually in the Person of Christ before God ; yet we are dead in our selves , and so must be , until the Spirit be poured upon us from on high ; for the Spirit is Life and its Graces are Life , and when that is infused by God from the Throne , then we live , and not till then . And hence it is called as before , living Water , the Water of Life springing up in us into Everlasting Life . The Spirit then , and Graces of the Spirit , which is the River here spoken of , is that , and that only , which can cause us to live ; that being life to the Soul , as the Soul is life to the Body . All men therefore , as was said afore , ( tho elect , tho purchased by the Blood of Christ ) are dead , and must be dead until the Spirit of Life from God and his Throne shall enter into them ; until they shall drink it in by vehement thirst as the parched Ground drinks in the Rain . Now when this living Water is received , it takes up its Seat in the Heart , whence it spreads it self to the awakening of all the Powers of the Soul. For as in the first Creation the Spirit of God moved upon the face of the Waters , in order to putting of that Creature into that excellent fashion and harmony which now we behold with our Eyes : even so the new Creation , to wit , the making of us new to God , is done by the over-spreading of the same Spirit also . For the Spirit , as I may so say , sitteth and broodeth upon the Powers of the Soul , as the Hen doth on cold Eggs , till they wax warm and receive life . The Spirit then warmeth us , and bringeth the dead and benummed Soul ( for so 't is before Conversion ) to a godly sense and understanding of States , of States both natural and spiritual : and this is the beginning of the work of the Spirit by which the Soul is made capable of understanding what God , and himself is . And this drinking in of the Spirit , is rather as the ground drinks in Rain , than as a rational Soul does through sense of the want thereof . The Spirit also garnisheth the Soul with such things as are proper for it to the making of it live that life that by the word of God is called for . It implanteth Light , Repentance , Faith , Fear , Love , Desires after God , Hope , Sincerity , and what else is necessary for the making the man a Saint : these things I say , are the fruits and effects of this Spirit , which as a River of Water of Life proceedeth forth of the Throne of God and of the Lamb. Hence the Spirit is called the Spirit of Faith , the Spirit of Love , and the Spirit of a sound mind ; for that the Spirit is the Root and Original of all these things by his operations in , and upon the face of the Soul. But again , as this living Water , this spirit , and the Grace thereof , doth thus ; so it also maintains these things , once planted in the Soul , by its continual waterings of them in the Soul. Hence he saith , I will water it every moment . Water IT ; his Vineyard , the Soul of the Church , the Graces of the Church ; and so the Soul , and Graces of every godly Man. And because it so happeneth , sometimes , that some of those things where with the Holy Ghost has beautified the Soul , may languish to a being , if not quite dead , yet ready to die ; therefore he doth not only refresh and water our Souls , but renew the face thereof , by either quickening to life that which remains , or by supplying of us with that which is new , to our godly Perseverance and everlasting Life . Thus thou waterest the Earth , and waterest it ; thou greatly enrichest it with the River of God. For this must be remembred , that as the Herb that is planted , or Seed sown , needs watering with continual Showers of the Mountains ; so our Graces implanted in us by the Spirit of Grace , must also be watered by the Rain of Heaven . Thou waterest the Ridges thereof abundantly , thou settest the furrow thereof , thou makest it soft with Showers , thou blessest the springing thereof . Hence he says that our Graces shall grow . But how ? I will be as the Dew unto Israel , he shall grow as the Lily , and cast forth his Roots as Lebanon . His Branches shall spread , and his beauty shall be as the Olive Tree , and his smell as Lebanon . They that dwell under his shadow shall return , they shall revive as the Corn , and grow as the Vine , the Scent thereof shall be as the Wine of Lebanon : Or as he saith , in another place ; The Lord shall guide thee continually , and satisfy thy Soul in droughts , and make fat thy bones : and thou shalt be like a watered Garden , and like a Spring of Water whose Waters fail not . There is besides this , another Blessing that comes to us by this living Water , and that is the blessing of Communion . All the warmth that we have in our Communion , it is the warmth of the Spirit . When a company of Saints are gathered together in the Name of Christ , to perform any spiritual Exercise , and their Souls be edified , warmed and made glad therein , it is because this Water , this River of Water of Life , has in some of the Streams thereof , ran into that assembly . Then are Christians like those that drink Wine in Bowls , merry and glad ; for that they have drank into the Spirit , and had their Souls refreshed with the sweet Gales , and strong Wine thereof . This is the Feast that Isaiah speaks of , when he saith , In this Mountain shall the Lord of Hosts make unto all People a Feast of fat things , a Feast of Wines on the Lees , of fat things full of Marrow , of Wines on the Lees well refined . This is called in another place , The Communion of the Holy Ghost . Now he warmeth Spirits , uniteth Spirits , enlightneth Spirits , revives , cherisheth , quickeneth , strengtheneth Graces ; renews Assurances , brings old Comforts to mind , weakens Lusts , imboldeneth and raiseth a Spirit of Faith , of Love , of Hope , of Prayer , and makes the Word a Blessing , Conference a Blessing , Meditation a Blessing , and Duty very delightful to the Soul. Without this Water of Life , Communion is weak , flat , cold , dead , fruitless , lifeless ; there is nothing seen , felt , heard or understood in a spiritual and heart-quickening way . Now Ordinances are burdensom , Sins strong , Faith weak , Hearts hard ; and the faces of our Souls dry , like the dry and parched ground . This Drink also revives us , when tempted , when sick , when persecuted , when in the dark , and when we faint for thirst . The Life of Religion is this Water of Life ; where that runs , where that is received , and where things are done in this Spirit , there all things are well : the Church thrifty , the Soul thrifty , Graces thrifty , and all is well . And this hint I thought convenient to be given of this precious Water of Life , that is with reference to the operative quality of it . I shall come in the next place , to speak of it , as to the other descriptions which John doth give us of it . He says 't is , 1. Pure . 2. Clear. 3. Clear to a Comparison . And he shewed me a pure River of Water of Life , clear as Crystal . First , You read here , That this Water of Life is PURE , that is , alone without mixture , for so sometimes that word [ PURE ] is to be understood . As where it saith pure , pure Oil Olive ; pure Frankincense ; pure Gold ; pure Blood of the Grape , and the like : so then , when he saith , he shewed me a pure River of Water of Life , it is as if he had said , he shewed me a River of Water , that was all living , all life ; and that had nothing in it but life . There was no death , or deadness , or flatness in it : Or as he saith , a little after , And there shall be no more Curse . A pure River . There is not so much as a grudge , or a piece of an a upbraiding speech found therein . There is in it nothing , but heart , nothing but love , nothing but grace , nothing but life . Th● Gifts and Calling of God are without repentance . Secondly , [ Pure ] is sometimes set in oposition , to shew or appearance : as where he says , The Stars are not pure , that is , not so without mixture of darkness , as they seem to be : So again , If thou wast pure and upright , that is , as thou seemest to be , or as thou wouldest have us believe thou art . Now take [ pure ] in this sence here , and then the meaning is , 'T is Grace without deceit , without guile ; its shew , and its substance is the same ; it has nothing but substance in it ; it is indeed what it seems to be in bulk ; 't is a River in shew , and a River indeed . It comes from God and from his Throne in appearance , and really it comes from his very heart . The great fear of the Tempted is , that there is not so much Grace in God , and that he is not so free of it , as some Scriptures seem to import . But this word PURE , is levelled against such Objections and Objectors , for the destroying of their doubts , and the relieving of their Souls . There is no fraud , nor guile , nor fable in the business ; for tho God is pleased to present us with his Grace , under the notion of a River , it is not to delude our fancies thereby ; but to give us some small illustration of the exceeding Riches of his Grace , which as far for quantity out-strips the biggest Rivers as the most mighty Mountain doth the least Ants Egg , or Atom in the World. Thirdly , But again this word [ pure ] is set in opposition to that which is hurtful and destructive . I am pure from the blood of all men ; that is , I have hurt no body . The Wisdom that is from above is first pure , 't is not hurtful . Do you count them pure with the wicked balances ? how can that be , since they are hurtful ? Now take [ pure ] in this sence here , and then it intimates that the Grace of God , and the Doctrine of Grace , is not a hurtful thing . It is not as Wine of an intoxicating nature . If a man be filled with it , 't will do him no harm . The best of the things that are of this World are some way hurtful . Honey is hurtful , Wine is hurtful , Silver and Gold are hurtful ; but Grace is not hurtful . Never did man yet catch harm by the enjoyment and fullness of the Grace of God. There is no fear of Excess , or of surfeiting here . Grace makes no man proud , no man wanton , no man haughty , no man careless , or negligent as to his duty that is incumbent upon him , either from God or Man : No , Grace keeps a man low in his own Eyes , humble , self-denying , penitent , watchful , savory in good things , charitable ; and makes him kindly affectionated to the brethren , pitiful and courteous to all men . True , there are men in the World that abuse the Grace of God , as some are said to turn it into wantonness , and into lasciviousness . But this is , not because Grace has any such tendancy , or for that it worketh any such effect ; but because such men are themselves empty of Grace , and have only done , as Death , and Hell hath done with wisdom , heard the Fame thereof with their Ears . 'T is a dangerous thing for a man to have the notions of Grace while his heart is yoid of the Spirit and holy Principles of Grace ; for such a man can do no other than abuse the Grace of God. Alas , what can be expected of him that has nothing in him to teach him to manage that knowledge of Grace which he has , but his Flesh , his Lusts , and lustful Passions ? Can these teach him to manage his knowledge well ? Will they not rather put him upon all tricks , evasions , irreligious consequences and conclusions , such as will serve to cherish Sin ? What Judas did with Christ , that a graceless man will do with Grace , even make it a stalking horse to his fleshly and vile designs ; and rather than fail betray both it and the profession of it , to the greatest Enemies it has in the World. And here I may say , tho Grace is pure , and not hurtful at all ; yet one altogether carnal , sinful , and graceless , having to do with the Doctrine of it , by the force of HIS Lusts which tamper with it , he will unavoidably bring himself into the highest ruines thereby . An unwary man may destroy himself by the best of things , not because there is in such things , an aptness to destroy ; but because of the abuse and misuse of them . Some know the way of Life , the Water of Life , by knowledge that is naked and speculative only ; and it had been better for such if they had not known , than to know and turn from what they know ; then to know and make that knowledge subservient to their Lusts. Some receive the Rain of God , and the droppings o his Clouds , because they continually sit under the means of his Grace . But alas ! they receive it as Stones receive Showers , or as Dung-hills receive the Rain : They either abide as hard Stones still , or else return nothing to Heaven for his mercy , but as the Dung-hills do , a company of stinking Fumes . These are they that drink in the Rain that comes often upon them , and that instead of bringing forth Herbs meet for the dresser , bring forth Briars and Thorns : and these are they who are nigh unto cursing whose end is to be burned . Fourthly , By this word [ pure ] I understand sometimes the chiefest good , the highest good . There are many things that may be called good , but none of them are good , as Grace is good . All things indeed are pure that is , all Creatures in themselves are good and serviceable to man , but they are not so good as Grace . There is a Generation that are pure , that are good in their own Eyes . There are good Men , good Consciences , good Works , good Days , good Angels , &c. but none so good as Grace , for 't is Grace that has made them so . Grace , this Water of Life , therefore is good , superlatively good , good in the highest degree ; for that it makes all things good : and preserveth them good . And whatever it be that this Water of Life washeth not , 't is evil and given to the Curse , as the Prophet intimates where he saith , But the miry places thereof , and the Marshes thereof , shall not be healed , they shall be given to salt . But who understands this , who believes it ? It s goodness is kept close from the Fowls of the Air : Men , most men are ignorant of the goodness of it nor do they care to enquire after the enjoyment of this pure , this good Water of Life . The reason is , because tho it is good in it self , good in the highest degree , and that which makes all things good ; yet it is not such a good as is suited to a Carnal Appetite . There is good ; and there is suitable good : now suitable good is of two sorts ; either such as is Spiritual , or such as is Temporal . That which is Spiritual , is desired only of them that are Spiritual ; for Temporal good will satisfie a Carnal Mind . Now Grace is a Spiritual good ; this River of Grace , is the goodness of Spiritual good . 'T is the Original Life of all the Grace in our Souls : No marvel then , if it be so little set by of those that are carnally minded . Hay will serve a Horse , and Mire will serve a Sow ; so things of this Life suit best with the men of this World , for their Appetite is gross and carnal , and they savour not the things that be of the Spirit of God. The natural man receiveth not the things that be of the Spirit of God ; ( The things that be of this River of God ) for they are foolishness unto him : neither can he know them , because they are spiritually discerned . This is the River of OYL which the Prophet speaks of , the River of Spirit . Were it a River of Gold and Silver , there would be old fishing on the Banks thereof . But it is a River that runs like Oyl , saith the Lord God. This Rock pours us out Rivers of Oyl , fresh Oyl , soft Oyl , sweet Oyl , the Oyl of Joy , the Oyl of Gladness , Oyl to anoint the head withal , Oyl to make the Face to shine , Oyl by which thou wilt be made able to honour both God and Man in some good measure as becomes thee . I might have enlarged upon this head , and have shewed you many more particulars wherein this term of [ pure ] might serve for the better setting forth of the Excellency of this Water of Life , but I shall proceed no further upon this , but will come to that which remains . Secondly , As this River of Water of Life , is said to be PURE , so 't is said to be [ clear . ] He shewed me a pure River of Water of Life , CLEAR . This term has also its particular signification , and therefore ought to be heeded . 1. [ Clear ] is set in opposition to dark , therefore some are said to be clear as the Sun. And again , The Light shall not be clear nor dark . In both these places [ CLEAR ] is to be taken for light , day-light , Sun-light ; for indeed it is never day , nor Sun-shine with the Soul , until the streams of this River of Water of Life come gliding to our doors , into our Houses , into our Hearts . Hence the beginning of Conversion is called Illumination : yea , the coming of this River of Water of Life unto us is called the day-spring from on high , thorow the tender Mercy of our God. 'T is also called the dawning of the day . And hence again , these men unto whom this River of Water of life comes not , are said to be dark , darkness . Ye were sometimes darkness , but now are ye light in the Lord. Wherefore this Water is like Jonathan's honey , it hath a faculty to open the Eyes , to make them that sit in darkness see a great light . The light of the knowledge of the glory of God in the face of Jesus Christ. God who commanded the light to shine out of darkness , hath shined in our hearts to give the light ( the Spirit that enlighteneth and giveth the light ) of the knowledge of the glory of God in the face of Jesus Christ. This River casteth Beams where it goes , like the Beams of the Sun ; it shines , it casts out Rays of Glory unto those that drink thereof . The streams of this Grace were they that overtook Saul when he was going to Damascus , they were the Waters of this Flood that compassed him round about . And if you will believe him , he faith this Light from Heaven was a great light , a light above the brightness of the Sun , a light that did by the glory of it , make dark to him all the things in the World. 2. Clear ] is set in opposition to that which is not pleasing : For to be [ clear ] is to be pleasant . Hence 't is said truly the Light is sweet , and a pleasant thing it is for the Eyes to behold the clear Sun. I read of Rivers that looked red as blood , that stank like the blood of a dead man : but this is no such River . I read of Rivers whose streams are like streams of Brimstone , fiery streams , streams of burning Pitch : but this is none of them . There is a River besides all these , clear and pleasant , The streams whereof shall make glad the City of God. These are the Waters that the Doves love to sit by , because by the clearness of these streams , they can see their pretty selves as in a Glass . These be the streams where the Doves wash their Eyes , and by which they solace themselves , and take great content . These streams are instead ( as I said ) of a Looking-glass ; their clearness presents us with an opportunity of seeing our own Features . As in fair Waters , a man may see the body of the Sun , and of the Moon , and of the Stars , and the very body of Heaven ; so he that stands upon the Bank of this River , and that washeth his Eyes with this Water , may see the Son of God , the Stars of God , the Glory of God , and the habitation that God has prepared for his People . And are not these pleasant sights ? is not this excellent Water ? has not this River pleasant streams ? 3. Clear ] is set in opposition to dirty Water and muddiness . I read of some Waters that are fouled with the Feet of Beasts , and with the feet of Men , yea , and deep Waters too . Yea , saith God to some , ye have drunken of the deep Waters , And have fouled the residue with your feet , and again , As for my Flock they eat that which ye have trodden with your feet , and they drink that which ye have fouled with your feet . These Waters are Doctrines contained in the Text , muddied and dirtied by the false glosses and sluttish opinions of erroneous Judgments ; of which the poor Sheep , have been made to drink . And verily this is apparent enough , by the very colour and hue of those poor Souls : for tho the truth of God was in them , yet the very stain of Tradition and Superstition might be also seen in their Scales . For as the Fish of the River receive , by being there , the changeable colours of the Waters , so Professors , what Doctrine , they hear and drink , do look like that . If their Doctrines are muddy their Notions are muddy ; if their Doctrines are bloody , their Notions and Tempers are bloody : but if their Doctrines are clear , so are their Notions , for their Doctrine has given them a clear understanding of things . Now here we have a River of Water of Life , that is clear , clear without dirt , and mud . Clear without the humane Inventions and muddy Conceptions of unsanctified , and uninstructed Judgments ; yea , here you have a River the streams whereof lie open to all in the Church , so that they need not those instruments of Conveyance that are foul , and that use to make Water stink if they receive it to bring it to them that have need . 4. By [ clear ] we sometimes understand purgation ; or that a thing has purged it self , or is purged from those Soils , and Imputations of evil wherewith sometimes they have been charged . [ Then shalt thou be CLEAR from this thy Oath , or how shall we clear our selves . ] Something of this sence may be in the Text , for if men are not afraid to charge God with folly , which is intimated by [ That thou mightest be clear when thou art Judged , ] will they , think you , be afraid to impute evil to his word , and Grace , and Spirit ? no verily ; they are bold enough at this work . Nay , more than this , even from the Foundation of the World , men have cast slanders upon , and imputed base things unto the blessed Grace of the Gospel . But not to look so far back , Paul was one of the Pipes thorow which God conveyed this Grace to the World : and what was he counted for his so doing , but a pestilent fellow and a mover of Sedition throughout the whole World ? But behold no imputation can stick on the Grace of God , not stick long , for that , like Honey , will purge it self of what Filth is put into it , and of all bad imputations of evil men . Springs and Rivers are of a self-purging quality : Now here we have to do with a River , a River of Water of Life : but a River more slandered then ever did Naman the Syrian slander the Waters of Israel , in preferring those of Abana , and Pharpar Rivers of Damascus beyond them . But behold , now at last , when all the World have done what they can , and have cast what reproaches and slanders upon it they are able , 't is a River pure and clear . It has purged it self before Kings , it has purged it self before Princes and Judges , and all the Naamans in the World. 'T is still a River , a River of Water of Life , a River of Water of Life clear . 5. By [ clear ] we sometimes understand Purity manifest , or Innocency and Goodness made known . [ In all things you have approved your selves to be clear in this matter . ] That is , you have made it appear , and stand upon your justification , and are willing to be searched , and sounded to the bottom by those that have a desire to under-take that work . So this River of Water of Life in the Fountain , and in the streams thereof , offer themselves to the consideration and conscience of all Men. To this end , how often doth God , the head of this River , and he out of whose Throne it proceeds , call upon Men to challenge him if they can , with any evil or mis-doing towards them , either by presence or doctrin ; Hence he says ? put me in remembrance , let us plead together , declare thou ( if thou canst ) that thou mayest be justified ( and I condemned . ) So again , What iniquity have your Fathers found in me , that they are gone far from me , and have walked after vanity , and are become vain . So Christ , Which of you convinceth me of Sin. And if I have spoke evil , bear witness of the evil . So Paul , We have renounced the hidden things of dishonesty , not walking in craftiness , not handling the word of God deceitfully ; but by manifestation of the truth , commending our selves to every Man's conscience in the sight of God. All these sentences are chiefly to be applied to Doctrine , and so are , as it were , an offer to any , if they can , to find a speck , or a spot , or a wrinkle , or any such thing in this River of Water of Life . Some Men fly from it , as from a Bear ; and some are afraid to drink of it , for fear it should be poison unto them . Some again , dare not take it , 'cause 't is not mixed , and as they , poor Souls , imagine , qualified and made toothsom by a little of that which is called the Wisdom of this World. Thus one shucks , another shrinks , and another will none of God. Mean while , who so shall please to look into this River , shall find it harmless and clear . Yea , offering it self to the Consciences of all Men to make trial , if it be not the only chief good , the only necessary Waters , the only profitable for the health of the Soul , of all the things that are in the World , and as clear of mischief , as is the Sun of spots . Thirdly , As John saw this River pure and clear , so he saw it clear to a comparison . Clear , to the best of comparisons , clear as cristal . Cristal is a very clear stone , as clear as the clearest glass , if not clearer ; one may see far into it , yea thorough it , 't is without those spots , and streaks , and smirches that are in other precious Stones . Wherefore when he saith , that this River is clear as cristal : it is as if God should say , Look sinners , look to the bottom , of these my cristal streams . I have heard of some Seas , that are so pure and clear , that a Man may see to the bottom tho they may be forty foot deep . I know this River of Water of Life , is a deep River : but tho it is said to be deep , it is not said we can see no bottom . Indeed as to the wideness of it , it is said to be such as that it cannot be passed over : But I say , it is no where said that we cannot see to the bottom : nay the comparison implies , that a Man with good eyes may see to the bottom . 'T is clear , as clear as Cristal . So then we will a little look down to the bottom , and see thorough these cristal streams , what 's at the bottom of all . First , Then , the bottom of all is , That we might be saved . These things I say , saith Christ , that you might be saved ; and again , I am come that ye might have life , and that you might have it more abundantly . This is the bottom of this great River of Water of Life , and of its proceeding from the Throne of God and of the Lamb : it is that we might be saved : it is that we might live . What a good bottom is here ! What a sound bottom is here ! But few deep Rivers have a good bottom . Mud is at the bottom of most Waters in the World , even the Sea it self when it worketh , casts up Mire and Dirt , and so do the hearts of Sinners : but the bottom of this Grace of God , and of the Spirit , and Word thereof , is that we might be saved , consequently a very good bottom . Secondly , As the bottom of all is , that we may be saved ; so that we may be saved by Grace , and this is a bottom sounder and sounder . Our Salvation might have bin laid upon a more difficult bottom than this . It might have bin laid in our works , God might have laid it there , and have bin just , or he might have left us to have laid it where we would , and then to be sure we had laid it there , and so had made but a muddy bottom to have gone upon to life . But now , this River of Water of Life , it has a better bottom ; ( the Water is as clear as Cristal , look down to the bottom and see ) we are justified freely by his Grace By Grace are ye saved ; there is the bottom . Now Grace , as I have shewed you is a firm bottom to stand on , 't is of Grace that Life might be sure . Surely David was not here , or surely this was not the River that he spake of , when he said , I sink in deep Waters where there is no standing , I am come into deep Waters where the floods over-flow me : deliver me out of the Mire , and let me not sink . I say , to be sure this could not be the River : No , David was now stragled out of the way , was tumbled into some pit , or into some muddy and dirty hole ; for as for this River , it has a good bottom : a bottom of Salvation by Grace , and a Man needs not cry out when he is here , that he sinks , or that he is in danger of being drowned in mud or mire . Thirdly , The bottom of all is , as I said , that we might be saved , saved by Grace , and I will add , through the Redemption that is in Christ. This is still better and better . We read that when Israel come-over Jordan , the feet of the Priests that did bear the Ark , stood on firm ground in the bottom , and that they set up great stones for a memorial thereof . But had Jordan so good a bottom , as has this most blessed River of Water of Life , or were the Stones that Israel took out thence , like this tried Stone , this sure Foundation ? O the Throne ! this River comes out of the Throne , and we are saved by Grace through the redemption that is in him . We read that there is a City that has Foundations , Grace is one , Christ another , and the truth of all the Prophets and Apostles , as to their true Doctrine another , &c. and again , all these are the very bottom of this goodly River of the Water of Life . Fourthly , There is another thing to be seen at the bottom of this holy River , and that is , the Glory of God ; we are saved , saved by Grace , saved by Grace through the redemption that is in Christ , to the Praise and Glory of God. And what a good bottom is here . Grace will not fail , Christ has bin sufficiently tried , and God will not lose his Glory ; therefore they that drink of this River shall doubtless be saved , to wit , they that drink of it , of a spiritual Appetite to it : and thus much for the explication of the Text. I now come to make some use of the whole . You know our Discourse has bin at this time of the Water of Life , of its quantity , head-spring and quality : and I have shewed you that its nature is excellent , its quantity abundant , its head-spring glorious , and its quality singularly good . First , Let this then in the first place , be a provocation to us to be more free in making use of this Water . There are many now a-days , that are for inventing of Waters , to drink for the health of the Body : and to allure those that are ill , to buy , they will praise their waters beyond their worth . Yea , and if they be helpful to one Person in a hundred , they make as if they could cure every one . Well here you have the great Physician himself with his Water , and he calls it the Water of Life , Water of Life for the Soul ; this Water is Probatum est . It has been proved times without number : it never fails , but where 't is not taken . No Disease comes amiss to it , it cures blindness , deadness , deafness , dumbness . It makes the lips of them that are asleep to speak . This is the RIGHT Holy Water ( all other is counterfeit ) it will drive away Devils and Spirits , 't will cure Inchantments , and Witchcrafts , it will heal the Mad and Lunatick : it will cure the most desperate Melancholy , it will dissolve doubts , and mistrusts , though they are grown as hard as Stone in the heart : It will make you speak well , it will make you have a white Soul , and that is better than to have a white Skin . It will make you tast well , it will make you disrelish all hurtful Meats ; it will beget in you a good appetite to that which is good ; 't will remove Obstructions in the Stomach and Liver : It will cause that what you receive of Gods Bread , shall turn to good nourishment , and make good Blood. In a word , it preserveth Life : They that take this Water shall live longer than did old Methusalem ; and yet he lived a great while . Wherefore let me continue my exhortation to you , be more free in making use of this Water . 'T is the wholesomest Water in the World , you may take it at the third , sixth , ninth , or eleventh hour , but to take it in the morning of your Age is best , for then Diseases have not got so great a head as when they are of long continuance : consequently they will be removed with far more ease : besides , those that thus do , will receive endless Life and the comfort of it betimes ; and that you know is a double life to one . This Water , gently purges ; and yet more effectually than any others . True , where bad humors are more tough and churlish , it will shew it self stronger of Operation , for there is no Disease can be too hard for it . It will as we say , throw the House out of the Windows , but will rid us of the plague of those most deadly Infections that otherwise will be sure to make us sleep in death , and bring us with the multitude down to Hell. But 't will do us no hurt , it only breaks our sleep in security , and brings us to a more quick apprehension of the Plague of our Heart and Flesh. It will as I said afore , provoke to Appetite , but make us only long after that which is wholesome . ( If any ask why I thus allegorize , I answer , The Text doth lead me to it . ) Secondly , I advise therefore in the next place that thou get thee a dwelling place by these Waters , The beloved of the Lord shall dwell in safety by him , and the Lord shall cover him all the day long . If thou ask , where that dwelling is ? I answer , in the City of God , in , and among the Tabernacles of the most High. This River comes from the Throne , to water the City of God : and to that end it is said to run in the midst of the street of it . If ye will enquire , enquire , return , come . The Seed also of his Servants shall inherit it , and they that love his name shall dwell therein . Get thee a dwelling in Jerusalem , in the midst of Jerusalem , and then thou will be seated by this River . In old times the Ancients had their Habitations by the Rivers ; yea , we read of Aro●r that stood upon the brink of the River Arnon . Balaam also had his dwelling in his City Pethor , by the River of the Land of the Children of his People . Oh , by a River side , is the pleasantest dwelling in the World , and of all Rivers , the River of the Water of Life is the best . They that dwell there , shall not hunger nor thirst , neither shall the heat or Sun smite them , for he that hath mercy on them shall lead them , even by the Springs of Water shall he guide them . Trees planted by the Rivers , and that spread out their Roots by the Rivers , they are the flourishing Trees , they bring forth their Fruit in their Season . And the Promise is that men that take up their dwellings by this River of Water of Life , shall be fruitful as such Trees . If thou be'st a Christian , thou hast more than an ordinary call , and occasion to abide by these Waters , thy things will not grow but by these Waters . Weeds , and the excellencies of most men , we may find in the barren Wilderness , they grow under every hedge : but thine are Garden , and so choice things , and will not thrive without much Water , no , not without the Water of Gods River : dwell therefore here that thy Soul may be as a watered Garden . And when thou seeth how those that are loth to die , make provision at Tunbridge , Epsom , the Bath and other places , and what houses they get that they may have their dwellings by those Waters , then do thou consider of thy spiritual Disease , and how nothing can cure thee but this blessed Water of Life : be also much of desires to have a dwelling place in Jerusalem that thou mayest always be nigh to these Waters . Be often also in watering thy Plants with these Waters . I mean , the blessed Graces of God in thy Soul , then shalt thou grow and retain thy greenness , and prove thy self to be a Disciple indeed . And herein is God , and thy Father glorified that thou bear much fruit . Thirdly , My third word is , bless God for providing for man such Waters . These only can make us live ; all others come out of the dead Sea , and do kill : there is no living Water but this . I say , shew thy acceptation of it with thanksgiving ; if we are not to receive our Bread and Cheese , but with thankfulness , how should we bless God for this unspeakable gift . This is Soul life , life against sin , life from sin ; life against the Curse , Life from the Curse ; Life beyond Hell , beyond Desert , beyond thought , beyond desires . Life that 's pleasing ; Life , that 's profitable ; Life everlasting . Oh my Brethren ! bless God! who doth good , and gives us such Rain , filling our hearts with food and gladness . When Moses would take the heart of Israel , and took in hand to raise up their Spirits to thankfulness , he used to tell them that the Land that they were to go to , was a Land that God cared for , and that was watered with the Dew of Heaven . Yea , a land of Brooks of Water , of Fountains and Deeps that spring out of the Valleys and Hills : a Land that flowed with Milk and Honey , which is the glory of all Lands . But yet in his Description he makes no mention of a River of Water of Life : a River the Streams whereof make glad the City of God. This River is the running out of God's heart , the letting out of his very Bowels , for God is the Living God. This is his Heart and Soul. Yea , I will rejoice over them to do them good , and I will plant them in this Land assuredly , with my whole Heart , and with my whole Soul. I say , if ever Gods heart and soul appeared , it shewed it self in giving this Water of Life : and the Throne from whence it proceeds . Wherefore all the reason of the World that in the reception of it , thy heart and soul should run out and flow after him in Thanksgivings . See how David words it in the hundred and third Psalm , all the five first Verses , and do likewise . Fourthly , By the Characters that are given of this Water of Life , thou art capacitated to Judge , when a Notion , a Doctrine , an Opinion comes to Whine Ears , whether it is right good , and wholsome , or how . This River is pure , is clear , is pure , and clear as Crystal . Is the Doctrine offered unto thee so ? or is it muddy and mixed with the Doctrines of men ? look man , and see if the foot of the Worshippers of Bell be not there : and if the Waters be not fouled thereby . What Water is souled , is not the Water of Life , or at lest not the Water of Life in its clearness . Wherefore if thou findest it not right , go up higher to the Spring-head , for always the nearer to the Spring , the more pure ; and clear is the Water . Fetch then thy Doctrine from a far , if thou canst not have it good nearer hand Thy life lies at stake , the counterfeit of things is danggrous , every body that is aware , is afraid thereof . Now a counterfeit here is most dangerous , is most destructive , wherefore take heed how you hear what you hear , for , as I said before of the Fish , by your colour 't will be seen what Waters you swim in : wherefore look you well to your selves . Fifthly , Doth this Water of Life run like a River ? like a broad , full , and deep River ? Then let man , be his transgressions never so many , fear at all , but there is enough to save his Soul , and to spare . Nothing has been more common to many , than to doubt of the Grace of God : a thing most unbecoming a sinner of any thing in the World. To break the Law , is a Fact foul enough ; but to question the sufficiency of the Grace of God to save there from , is worse than sin if worse can be . Wherefore despairing Soul , for 't is to thee I speak , forbear thy mistrusts , cast off thy slavish fears , hang thy misgivings as to this upon the Hedge : and believe , thou hast an invitation sufficient thereto , a River is before thy Face . And as for thy want of goodness and works : let that by no means daunt thee , this is a River of Water of Life ; streams of Grace and Mercy . There is as I said enough therein to help thee , for Grace brings all that is wanting to the Soul. Thou therefore hast nothing to do , I mean as to the curing of thy Soul of its doubts and fears , and dispairing thoughts , but to drink and live for ever . Sixthly , But what is all this to the dead World ? to them that love to be dead ? They toss their Vanities about as the Boys toss their Shittle-Cocks in the Air , till their Foot slips , and themselves descend into the Pit. Let this suffice for this time . FINIS . Notes, typically marginal, from the original text Notes for div A30213-e160 * By Holy Writ . Heb. 4. 18. Isa. 55. 1. Revel . 21. 6. chap. 22. 17. Isa. 41. 17 ▪ 18. Notes for div A30213-e490 Vers. 9. Joh. 4. 14. Joh. 7. 37 , 38 , 39. Isa. 44. 3 ▪ Zech. 12. 10. Joh. 4. 10 , 11 ▪ 14. chap. 7. 38. Revel . 11. 11. Joh. 15. 16. Psal. 109. 18. Luk. 16. 24 , 25. Ezek. 36. 25. Pro. 3. 34. Jam. 4. 6. 1 Pet. 5. 5. Joh. 5. 21 , 25. Ephes. 2. 1. Colos. 2. 13. Ezek. 16. 8 , 9. Joh. 5. 25. Joh. 6. 63. Revel . 21. 6. chap. 22. 17. Mark. 2. 17. Ezek. 32. 14. chap. 34. 18. Ephes. 3. 18. Job 11. 9. Ezek. 47. 5. Ephes. 3. 8. Psal. 65. 9. Ezek. 47. 5. Psal. 147. 18. Joel 3. 18. Psal. 78. 20. Jude 3. Revel . 22. 17. Zech. 13. 1. Ezek. 47. 8. Psal. 104. 10. Joh. 7. 37. Eccles. 1. 7 Mic. 7. 19. Jer. 48. 11. Ezek. 47. 9. Psal. 42. 2. Psal. 63. 1. Psal. 143. 6. Psal. 36. 8. Psal. 78. 20. Revel . 7. 17. 1 Pet. 5. 10. Joh. 1. 14 , 16. Heb. 10. 29. Revel . 5. 6. Rom. 3. 24. Ephes. 1. 7. Matt. 9. 6. 1 Cor 1. 3. 2 Cor. 1. 2. Gal. 1. 3. Eph. 1. 2. Ezek. 47. 1. Zech. 14. 8. Ezek. 47. 3 , 4. Exo. 25. 17. Heb. 4 16. Isa. 22. 22 , 23. Revel . 3. 7. Hose . 3. 5. Jer. 33. 9. Exo. 34. 6 , 7 , 8 , 9. Psal. 26. 2 , 3. Heb. 4. 16. Rom. 5. 21. Pro. 16. 14. Chap. 19. 12. Rom. 5. 2. Acts 3. 22 , 23. Heb. 12. 25. Heb. 2. 3. Gal. 5. 4. Matt. 25. 31. Ephe. 1. 5 , 6. Ephes. 1. 11 , 12. Rom. 15 9. 2 Cor. 9. 13. Acts 20. 24. Rom. 4. 20. Acts 13. 48. Acts 13. 38 , 39 , 40 , 41. Dan. 7. 9. Rom. 4. 16. Ephes. 1. 7 , 8. 2 Sam. 14. 14. Prov. 8. 11 , 12. Job . 49. 2. 1 Cor. 1. 21 , 22 , 23 , 24 , 25. Psal. 75. 2. Ephes. 22. 23. Joh. 16. 7. Acts 2. 16 , 17 , 18. v. 33. Isa. 32. 13 , 14 , 15 , 16 , 17. Ezek. 47. Isa. 33. 21. Revel . 22. 3. 6. Job 20. 17. Psal. 89. 14. Rom. 3. 24. 1 Joh. 1. 9. 1 Cor. 10. 3 , 4. Psal. 105. 41. Psal. 23. 6. 1 Cor. 6. 20. Heb. 9. 12. Joh. 7. 39. 2 Pet. 1. 1. Rom. 5 ▪ 21. 2 Sam. 21 : 10 , 14. Psal. 119. 67 , 71. 1 Cor. 3. 22. Revel . 3. 19. Heb. 12. 5 , 6 , 7. 2 Cor. 3. 18. 1 King. 10. 20. Revel . 4. 1 , 2 , 3 , 4 , 5 , 6 , 7 , 8. 2 Cor. 4. 13. Gal. 5. 22. 2 Tim. 1. 7. Isa. 27. 1 , 2 , 3. Revel . 3. 1 , 2 , 3. Psal. 65. 9. ver . 10. Hos. 14. 5 , 6 , 7. Isa. 58. 11. Jer. 31. 12. Isa. 25. 6. 2 Cor. 13. 14. Exo. 27. 26. chap. 30. 34. chap. 25. 11 , 17. Deut. 32. 14. Rom. 11. Job 25. 5. chap. 8. 5. Acts 20. 26. Jam. 3. 17. Mich. 6. 11. Ephes. 5. 18. Prov. 25. 16 , 27. Chap. 20. 1. 1 Tim. 6. 10. Jud. 4. Job 28. 2 2 Pet. 2. 20 , 21 , 22. Heb. 6. 7 , 8. Rom. 14. 20. Gen. 1. 31. Pro. 30. 12. Ezek. 48. 11. 1 Cor. 2. 14. Ezek. 32. 14. Job 29. 6. Psal. 92. 10. Psal. 55 21. Isa. 61. 3. Isal. 45. 7. Eccle. 9. 8. Psal. 104. 15. Judg. 9. 11. Song 6. 10. Zech. 14. 6. Heb. 10. 32. Luk. 1. 78. 2 Pet. 1. 19. Ephes. 5. 8. 1 Sam. 14. 27. Mal. 4. 16. 2 Cor. 4. 6. Acts 9. 3. chap. 22. 6. chap. 26. 13. Exo. 7. 19. 20. 2 King. 3. 22 , 23. Isa. 30. 33. Dan. 7. 7 , 10. Isa. 34. 9. Psal. 46. 4. Song 5. 12. Ezek. 34. 18 , 19. Gen 24. 8 , 14. chap. 44. 16. Psal. 51. 4. Acts 24. 5 , 6. 2 Kings 10. 11 , 12 ▪ 2 Cor. 7. 11. Isa. 43. 26 : Jer. 2. 5 : Joh. 8. 46. chap. 18. 23. 1 Cor. 4. 2● Joh. 5. 34. chap. 10. 10. Rom. 3. 24. Ephes. 2. 5. 8. Rom. 4. 16. Psal. 69. 2. 14. Josh. 2. 17. chap. 3. 1 , 2 , 3. Isa. 28. 16. Heb. 11. 10. Ephes. 2. 19 , 20. Acts 26. 18. Isa. 5 4 , 5. Song . 7. 9. Gal. 3. 1 , 2 , 3. Mar. 16. 17 , 18. Ezek. 36. 26. Colos. 4. 6. Ezek. 36 , 25. Isa. 30. 22. Joh. 4. 14. Gen. 5. 27. Mat. 20. 3 , 4 , 5 , 6. Eccle. 11. 1 , 2 , 3 , 4. Deut. 32. 12. Revel . 22. Psal. 69. 34 , 35 , 36. Josh. 13. 9. Isa. 49. 10. Psal. 1. 3. Jer. 17. 8. Jer. 31. 12. Isa. 21. 1 , 2 , 3. Joh. 15. 8. 2 Cor. 9. 14 , 15. Deut. 8. 6 , 7 , 8. Exo. 3. 8. chap. 13. 15. Lev. 20. 24. Numb . 14. 8. Jer. 22. 41. Job 36. 3. 
A30209	----	The strait gate, or, Great difficulty of going to Heaven plainly proving by the Scriptures that not only the rude and profane, but many great professors will come short of that Kingdom / by John Bunyan. Bunyan, John, 1628-1688. 1676 Approx. 157 KB of XML-encoded text transcribed from 79 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A30209 Wing B5600 ESTC R26567 09501879 ocm 09501879 43328 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A30209) Transcribed from: (Early English Books Online ; image set 43328) Images scanned from microfilm: (Early English books, 1641-1700 ; 1326:9) The strait gate, or, Great difficulty of going to Heaven plainly proving by the Scriptures that not only the rude and profane, but many great professors will come short of that Kingdom / by John Bunyan. Bunyan, John, 1628-1688. [2], 52 p. Printed for Francis Smith, London : 1676. Reproduction of original in the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- N.T. -- Luke XIII, 24 -- Criticism, interpretation, etc. Heaven. 2005-02 TCP Assigned for keying and markup 2005-03 Apex CoVantage Keyed and coded from ProQuest page images 2005-04 Melanie Sanders Sampled and proofread 2005-04 Melanie Sanders Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion THE STRAIT GATE , OR , Great Difficulty of Going to HEAVEN ; PLAINLY Proving by the Scriptures , that not only the rude and profane ; but many great professors will come short of that Kingdom . By John Bunyan . Enter ye in at the strait gate , for wide is the gate , and broad is the way that leadeth to destruction , and many there be that go in there ▪ at ▪ Because strait is the gate , and narrow is the way that leadeth unto life , and few there be that find it . Matt. 7. 13 , 14. LONDON . Printed for Francis Smith at the Elephant and Castle near the Royall Exchange in Cornhill . 1676. To the READER . Courteous Reader , GOd ( I hope ) hath put it into my heart to write unto thee another time , and that about matters of greatest moment ( for now we discourse not about things controverted among the godly , but directly about the saving or damning of the soul , yea , moreover this discourse is about the ●ewne ▪ s of them that shall be saved , and 〈◊〉 proves , that many an high professor will come ●hort of eternal life ; ) wherefore the matter must needs be sharp and so disliked by some , but ●et it not be rejected by thee . The text calls for ▪ sharpness , so do the times , ye● , the faithful discharge of my duty towards thee , hath put me upon it . I do not now pipe but mourn , and 't will be well for the● , if thou canst gratiously lament , M●●● ▪ 11. 17. Some ( say they ) make the gate of heaven too wide , and some make it too narrow : for my part I have here presented thee with as true a measure of it as by the word of God I can : reade me therefore , yea , reade me and compare me with the bible ; and if thou findest my doctrine , and that book of God concur ; embrace it , as thou wilt answer the contrary in the day of Judgment : This awakning work ( if God will make it so ) was prepared for thee ▪ If there be need and it wounds , get ●ealing by blood ; if it disquiets g●t peace by blood : if it takes away all thou hast because 't was naught , ( for this book is not prepared to take away true grace from any ) then buy of Christ gold tried in the fire , that thou maist be rich , and white rayment that thou maiest be cloathed , and that the shame of thy nakedness doth not appear , and anoint thine eyes with eye-salve that thou maiest see , Revel . 3. 18 Self-flatteries , self-deceivings , are easie and pleasant , but damnable ! the Lord give thee an heart / to Judge right of thy self , right of this book , and so to prepare for eternity , that thou maist not only expect entrance , but he received into the kingdome of Christ and of God , Amen . So prays thy friend , J. B. Luke . 13. 24. Strive to enter in at the strait gate , for many , I say unto you , seek to enter in , and shall not be able . THese are the words of our Lord Jesus Christ , and are therefore in an especial manner to be heeded ; besides , the subject matter of the words , is the most weighty , to wit , how we should attain salvation , and therefore also to be heeded . The occasion of the words , was ● question which one that was at this time in the company of the disciples , put to Jesus Christ ; the question was this , Lord , are there few that be saved ? ver . 2● . A serious question , not such as tended to the subver●ion of the hearers , as too many now adaies do , but such as in its own nature tended to the awakening of the company to good , and , that called for such an answer that might profit the people also : This question also , well pleased Jesus Christ , and therefore he prepareth , and giveth such an answer , as was without the least retort , or shew of distaste , such an answer I say , as carried in it the most full resolve to the question it self , and help to the persons questioning ; And he said unto them , strive to enter in , &c. The words are an answer , and an instruction also . 1. An answer , and that in the affirmative , the gate is strait many that seek will not be able , therefore but few shall be saved . 2. The answer , is an instruction also , strive to enter in , &c. good counsel , and instruction ; pray God help me , and my Reader , and all that love their own salvation to take it . My manner of handling the words will be , first by way of Explication , and then by way of Observation . By way of Explication . 1. The words are to be considered , with reference to their general scope . 2. And then with reference to their several phrases . 1. The general scope of the text is to be considered , and that is that great thing Salvation ; for these words do immediatly look at , point to , and give directions about salvation . Are there few that be saved ? strive to enter in at the strait gate . The words , I say , are to direct us , not only to talk of , or to wish for , but to understand how we shall , & to seek that we may be effectualy saved ; and therefore of the greatest importance . To be saved ! what , is like being saved ? to be saved from sin , from hell , from the wrath of God , from eternal damnation , what is like it ? To be made an heir of God! of his grace ! of his kingdome and eternal glory ! what is like it ? and yet all this is included in this word , saved , and in the answer to that question , are there few that be saved ? indeed this word , saved , is but of little use in the world , save to them that are heartily afraid of damning . This word lies in the Bible , as excellent salves lie in some mens houses , thrust into a hole , and not thought on for many moneths , because the houshold people have no wounds nor sores : In time of sickness , what so set by , as the Doctors glasses , and gally-pots full of his excellent things ; but when the person is grown well , the rest is thrown to the dunghil . Oh when men are sick of sin , and afraid of damning , what a text is that , where this word saved is ●ound ? yea , what a word of worth and goodness and blessedness is it to him that lies continually upon the wrath of a guilty conscience ? but the whole need not the phisitian : He therefore , and he only , knows what saved means , that knows , what hell and death and damnation means : what shall I do to be saved ? is the language of the trembling sinner ; Lord save me , is the language of the sinking sinner , and none admire the glory that is in that word saved , but such as see without being saved , all things in heaven and earth are emptyness to them , they also that believe themselves priviledged in all the blessedness that are wrapped up in that word , blesse and admire God that hath saved them : wherefore , since the thing intended both in the question and the answer is no less then the salvation of the soul , I beseech you to give the more earnest heed , Heb. 21. But to come to the particular phrases in the words , and to handle them orderly in the words I finde four things . 1. An intimation of the kingdom of heaven . 2. A description of the entrance into it . 3. An Exhortation to enter into it ; and , 4. A motive to inforce that exhortation . First , An Intimation of the kingdom of heaven , for when he saith , strive to enter in ; and in such phrases there is supposed a place or state or both to be enjoyed ; enter in , enter into what , or whether but into a state or place or both ; and therefore when you reade this word , enter in , you must say there is certainly included in the text that good thing that yet is not expressed ; enter in , into heaven , that 's the meaning : where the saved are , and shall be , into heaven , that place , that glorious place , where God , and Christ , and Angels are : and the souls or spirits of just men made perfect ▪ enter in ; that thing included , though not expressed in the words , is called in another place , the Mount Sion , the heavenly Jerusalem , the general assemblie and Church of the first born which are written in heaven , Heb. 12. And therefore the words signifie unto us , that there is a state most glorious , and that when this world is ended ; and that this place and state is likewise to be enjoyed , and inherited by a generation of men for ever . Besides , this word , enter in , signifieth that salvation to the full is to be enjoyed only there , and that there only is eternal safety ; all other places , and conditions , are hazzardo●s , dangerous , full of snares , imperfections , temptations and afflictions , but there all is well ; there is no devil to tempt , no desperately-wicked heart to deliver us up , no deceitful lusts to intangle , nor any inchanting world to bewitch us : there all shall be well to all eternity . Further all the parts of , and circumstances that attend salvation , are only there to be enjoyed : there only is immortalitie and eternal life ; there is the glory , the fulness of joy , and the everlasting pleasures ; there is God and Christ to be enjoyed by open vision , and more ; there are the Angels , and the Saints ; further , there is no death , nor sickness , no sorrow , nor sighing , for ever : there is no pain , nor persecutor , nor darkness to eclipse our glory . O this Mount Sion ! O this heavenly Jerusalem ! 2 Cor. 5. 1 , 2 , 3 , 4. Psal. 16. 11. Luk. 20 35 , 36. Heb. 12. 12 , 23 , 14. Behold therefore what a great thing the Lord Jesus hath included by this little word , in , in this word is wrapt up an whole heaven , and eternal life : even as there is also by other little words in the holy Scriptures of truth ; as where he saith , knock , and it shall be opened unto you , and the elect have obtained it . This should teach us , not only to reade but to attend in reading , not only to read , but to lift up our hearts to God in reading , for if we be not heedful , if he give us not light and understanding ; we may easily pass over without any great regard , such a word as may have a glorious kingdom and eternal salvation in the bowels of it : yea somtimes , as here , a whole heaven is intimated , where it is not at all expressed . The Apostles of old , did use to fetch great things out of the Scriptures , even out of the very order and timeing of the several things contained therein , see Rom. 4. 9 , 10 , 11. Gala. 3. 16 , 17. Heb. 8. 13. but , Secondly , As we have here an intimation of the kingdom of heaven , so we have a description of the entrance into it , and that by a double similitude . 1. It is called a gate . 2. A strait gate : strive to enter in at the strait gate . 1. It is set forth by the similitude of a gate . A gate , you know , is of a double use , it is to open and shut , and so consequently , to let in , or to keep out ; and to do both these at the season ; as he said , let not the gates of Jerusalem be opened till the sun be hot ; and again , I commanded that the gates should be shut , and charged that they should not be opened till after the Sabbath : ( Neh. 7. 3. chap. 13. 19 , 20. ) And so you finde of this gate of heaven , when the five wise virgins came , the gates were open , but afterward came the other virgins , and the door was shut , Matt. 11. So then , the entrance into heaven , is called a gate , to shew , there is a time when there may be entrance , and there will come a time when there shall be none ; and indeed this is a chief truth contained in the text : strive to enter in at the strait gate , for many I say unto you will seek to enter in and shall not be able . I reade in the Scriptures of two gates or doors , through which they that go to heaven must enter . 1. There is the door of faith , the door which the grace of God hath opened to the gentiles , this door is Jsus Christ , as also himself doth testifie , saying , I am the door , &c. ( Acts. 14. 27. Joh. 10. 9. ) By this door men enter into Gods favour , and mercy , and finde forgiveness through faith in his blood , and live in hope of eternal life ; and therefore himself also hath said , I am the door , by me if any man enter in , he shall be saved , that is , received to mercy and inherit eternal life : but 2. There is another door , or gate ; ( for that which is called in the text , a gate , is twice in the next verse , called , a door ) : there is , I say another gate , and that is the passage into the very heaven it self ; the entrance into the celestial mansion-house , and that is the gate mentioned in the text , and the door mentioned twice in the verse that follows . And thus Jacob called it , when he said Bethel was the house of God , and this is the gate of heaven , that is , the entrance , for he saw the entrance into heaven , one end of Jacobs ladder stands in Bethel , Gods house , and the other end reacheth up to the gate of heaven . Gen. 28. 10 , 11 , 12 , 13 , 14 , 15 , 16 , 17. Jacobs ladder was the figure of Christ , which ladder was not the gate of heaven , but the way from the Church to that gate which he saw above at the top of the ladder : Gen. 28. 12. and Joh. 1. 51. But again that the gate in the text , is the gate , or entrance into heaven , consider , 1. It is that gate that letteth men into , or shuteth men out of that place or kingdom where Abraham , and Isaac , and Jacob is , which place is that paradice where Christ promised the thief , that he should be that day , that he asked to be with him in his kingdom : it is that place into which Paul said , he was caught , when he heard words unlawful or impossible for a man to utter , Luk. 13. ●0 . chap. 23. 24. 2 Cor. 12. 1. 2. 3. 4. 5. Quest. But is not Christ the gate or entrance into this heavenly place ? Answ. He is he without whom no man can get thither , because by his merits men obtain that world , and also because he ( as the father ) is the doner and disposer of that kingdom to whom he will : further , this place is called his house , and himself the master of it ( when once the master of the house is risen up , and hath shut to the door ( ver . 25. ) But we use to say , that the master of the house , is not the door : men enter into heaven then , by him , not as he is the gate or door , or entrance into the celestial mansion-house , but as he is the giver and disposer of that kingdom to them who he shall count worthy , because he hath obtained it for them . 2. That this gate is the very passage into heaven , consider the text hath special reference to the day of judgment , when Christ will have laid aside his mediatory office , which before he exercised for the bringing to the faith his own elect ; and will then act , not as one that justifies the ungodly , but as one that judgeth sinners ; he will now be risen up from the throne of grace , and shut up the door against all the impenitent , and will be set upon the throne of judgment , from thence to proceed with ungodly sinners . Object . But Christ bids strive , strive n●w to enter in at the strait gate , but if that gate be as you say , the gate , or entrance into heaven , then it should seem , that we should not strive till the day of judgment , for we shall not come at that gate till then . Answ. Christ , by this exhortation , strive , &c. doth not at all admit of , or countenance delayes , or that a man should neglect his own salvation , but putteth poor creatures upon preparing for the judgment , and counselleth them now to get those things that will then give them entrance into glory . This exhortation , is much like these , be ye therefore ready also , for at such an hour as you think not , the son of man cometh : and they that were ready went in with him to the marriage , and the door was shut . Matt. 24. 44. Chap. 25. 10. So that when he saith , strive to enter in , it is as if he should say , blessed are they that shall be admitted another day to enter into the kingdom of heaven , but they that shall be counted worthy of so unspeakable a savour , must be well prepared , and fitted for it before-hand : now the time to be fitted , is not the day of judgment , but the day of grace ; not then , but now : therefore strive now for those things , that will then give you entrance into the heavenly kingdom : but , Secondly , As it is called a gate , so it is called a strait gate ; strive to enter in at the strait gate . The straightness of this gate , is not to be understood carnally , but mistically : you are not to understand it , as if the entrance into heaven was some little pinching wicket , no , the straightness of this gate is quite another thing . This gate is wide enough , for all them that are the truly gracious , and sincere lovers of Jesus Christ , but so strait , as that not one of the other can by any means enter in : open to me the gates of righteousness , I will go into them , and I will praise the Lord , this gate of the Lord into which the righteous shall enter , Psal. 118. 19 , 20. by this word therefore Christ Jesus hath shewed unto us that without due qualifications there is no possibility of entring into heaven ; the straight gate will keep all others out : when Christ spake this parable he had doubtless his eye upon some passage or passages of the old testament , with which the Jews were well acquainted . I will mention two and so go on . 1. The place by which God turned Adam and his wife out of paradise ; possibly our Lord might have his eye upon that , for though that was wide enough for them to come out at , yet it was to strait for them to go in at , but what should be the reason of that ? why they had sinned and therefore God set at the east of that garden , cherubins and a flaming sword , turning every way , to keep the way of the tree of life : Gen. ● , 24. These Cherubins and this flaming sword , they made the entrance too 〈…〉 r it for them to enter in : souls , there are Cherubins and a flaming sword at the gates of heaven to keep the way of the tree of life , therefore none but them that are duely fitted for heaven can enter in at this strait gate , the flaming sword will keep all others out . Know you not that the unrighteous shall not inherit the kingdom of God , be not deceived , neither fornicatours , nor Idolaters , nor adulterers , nor ●ff●m●nate , nor abusers of themselves with mankind , nor thievs , nor covteous , nor drunkards , nor revilers , nor extortioners , shall inherit the kingdom of God. 1 Cor. 6. 9. 2. Perhaps our Lord might have his eye upon the gates of the temple , when he spoke this word unto the people , for though the gates of the temple were six cubits wide , yet they were so strait , that none that were unclean in any thing might enter in thereat , Ezek 40 48. because there were placed at them gates , porters whose office was to look that none but those that had right to enter , might go in thither : and so it is written , Jehojadah set porters at the gates of the house of the Lord , that none that were unclean in any thing might enter in . 2 Chro. 23. 19. Souls , God hath porters at the gates of his temple , at the gate of heaven ; porters , I say , placed there by God , to look that none that are unclean in any thing may come in thither . In at the gate of the Church , none may enter now , that are open profane and scandalous to religion ; no , though they pleade they are beloved of God ; What hath my beloved to do in mine house ( saith the Lord , ) seeing she hath wrought leudness with many , Jer. 11. 15. I say , I am very apt to believe , that our Lord Jesus Christ had his thoughts upon these two texts , when he said , the gate is strait , and that which confirms me the more in the thing , is this , a little below the text he saith , there shall be weeping , and gnashing of teeth , when you shall see Abraham , and Isaac , and Jacob , and all the prophets in the kingdom of heaven , and you your selves thrust out , ver . 28. thrust out , which signifieth a violent act , resisting with striving ; those that would ( though unqualified ) enter : the porters of the temple were , for this very thing , to wear arms if need were , and to be men of courage and strength , lest the unsanctified or unprepared should by some means enter in . We reade in the book of the Revelations , of the holy citie , and that it had twelve gates , and at the gates twelve Angels , but what did they do there ? why amongst the rest of their service , this was one thing , that there might in no wise enter in , any thing that desileth , or worketh abomination , or that maketh a lie : Revel . 21. 12. 21. But more particularly to shew what it is , that maketh this gate so strait : there are three things that make it strait . 1. There is sin . 2. There is the word of the law . 3. There are the Angels of God. First , there is sin , the sin of the profane , and the sin of the professor . 1. The sin of the profane , but this needs not be inlarged upon , because it is concluded upon , at all hands , where there is the common belief of the being of God , and the judgment to come , that the wicked shall be turned into hell , and all the nations that forget God : Psal. 9 17. 2. But there is the sin of professors , or take it rather thus , there is a profession that will stand with an unsanctified heart and life , the sin of such will overpoise the salvation of their souls , the sin-end being the heaviest end of the scale : I say , that being the heaviest end which hath sin in it ; they tilt over ; and so are , notwithstanding their glorious profession , drowned in perdition and destruction : for none such hath any inheritance in the kingdome of Christ and of God , therefore let no man deceive you with vain words , for because of these things , comes the wrath of God upon the children of disobedience ; neither will a profession be able to excuse them , Ephes. 5. 3. 4. 5. 6. The gate will be too strait for such as these to enter in thereat . A man may partake of salvation in part , but not of salvation in whole : God saved the children of Israel out of Egypt , but overthrew them in the wilderness : I will therefore put you in remembrance , though ye once knew this , how that the Lord , having saved the people out of the land of Egypt , afterwards destroyed them that believed not : so we see , ( that notwithstanding their beginning ) they could not enter in , because of unbelief , Jud● . 5. Heb. 3. 19. Secondly , There is the word of the Law , and that will make the gate strait also : none must go in thereat but those that can go in by the leave of the law , for though no man be or can be , justifyed by the works of the law , yet unlesse the righteousness and holyness by which they attempt to enter into this kingdom , be justified by the law , 't is in vain once to think of entring in at this strait gate : now the law justifieth not , but upon the account of Christs righteousness ; if therefore thou be not indeed found in that righteousnes , thou wilt finde the law , lie just in the passage into heaven to keep thee out ; every mans work must be tried by fire , that it may be manifest of what sort it is . There are two errors in the world about the law , one is , when men think to enter in at the strait gate by the righteousness of the law , the other is , when men think , they may enter into heaven , without the leave of the law ; both these , I say , are errors : for , as by the works of the law , no flesh shall be justified , so without the consent of the law , no flesh shall be saved , heaven and earth shall passe away , before one jot , or title of the law shall fail , till all be fulfilled : he therefore must be damned , that cannot be saved by the consent of the law , and indeed this law is the flaming sword that turneth every way , yea , that lieth to this day , in the way , to heaven , for a barr to all unbelievers and unsanctified professors , for it is taken out of the way for the truly gracious only ; it will be found as a roaring lion to devour all others : because of the law therefore the gate will be found too strait for the unsanctified to enter in ; when the Apostle had told the Corinthians , that the unrighteous should not inherit the kingdom of God , and , that such were some of them , he adds , but ye are washed , but ye are sanctified , but ye are justified , in the name of the Lord Jesus , & by the spirit of our God. 1 Cor. 6. 9. 10. 11. closely concluding , that had they not been washed , and sanctified , and justified in the name of the Lord Jesus , the law , for their transgressions , would have kept them out , it would have made the gate too strait for them to enter in . Thirdly , There are also the Angels of God , and by reason of them the gate is strait . The Lord Jesus , calleth the to gather the ungodly into bundels to burn them , Matt. 13. 39. 41. 49. unless therefore , the man that is unsanctified , can master the law , and conquer Angels : unless he can , as I may say , pull them out of the gate-way of heaven , himself is not to come thither for ever no man goeth to heaven but by the help of the Angels , I mean at the day of Judgment , For the son of man , shall send forth his angels with a great sound of a trumpet , and they shall gather together his elect from the four winds , from one end of heaven to the other , Mat. 24. 31. If those that shall enter in at the strait gate shall enter in thither by the conduct of the holy Angels , pray when do you think those men will enter in thither , concerning whom the Angels are commanded , to gather them , to binde them in bundles , to burn them ; This therefore is a third Difficulty : the Angels will make this enterance strait , yea , too strait for the unjustified and unsanctified to enter in thither . I come now to the Exhortation , which is to strive to enter in ; strive to enter in at the strait gate . These words are fitly added , for since the gate is strait , it follows , th●● they that will enter in must strive . Strive , this word strive , supposeth that great idleness is natural to professors , they think to get to heaven by lying as it were on their elbows . 2. It also suggesteth , that many will be the difficulties that professors will meet with before they get to heaven . 3. It also concludeth , that only the labouring Christian , man or woman will get in thither . Strive , &c. Three questions I will propound upon the word , an answer to which may give us light into the meaning of it . 1. Quest. What doth this word , strive , import ? 2. Quest. How should we strive ? 3. Quest. Why should we strive ? First , What doth this word strive , import ? Answ. When he saith , strive , It is as much as to say , bend your selves to the work with all your might : Whatsoever thy hand findeth to do ; do it with all thy might , for there is no work nor device , nor knowledge , nor wisdom in the grave , whither thou goest . Eccles. 9. 10. thus Sampson did , when he set himself to destroy the Philistins , he bowed himself with all his might , Judg. 16. 30. Thus David did also when he made provision for the building and beautifying of the temple of God , 1 Chro. 29. 2. And thus must thou do if ever thou entrest into heaven . 2ly , When he saith strive , he calleth for the minde and the will , that they should be on his side , and on the side of the things of his kingdome ; for none strive indeed , but such as have given the son of God their heart , of which the minde and will are a principal part , for saving conversion lieth more in the turning of the minde and will to Christ , and to the Love of his heavenly things , then in all knowledge and Judgment : and this the Apostle confirmeth when he saith , stand fast in one spirit , with one minde , striving &c. Philip. 1. 27. 3ly , And more particularly , this word strive , is expressed by several other terms , as , 1. It is expressed by that word , so run that you may obtain , 1 Cor. 9. 24. 25. 2. It is expressed by that word , fight the good fight of faith , lay hold of eternal life , 1 Tim. 6. 12. 3. It is expressed by that word , labour not for the meat that perisheth , but for that meat that endureth to everlasting life , Joh. 6. 27. 4. It is expressed by that word , we wrestle with principalities and powers , and the rulers of the darkness of this world , Ephes. 6. 12. Therefore when he saith , strive , it is as much as to say , run for heaven , fight for heaven , labour for heaven , wrestle for heaven , or you are like to go without it . Secondly , the second question , is how should we strive ? Answ. 1. The answer in general is , thou must strive lawfully ; and if a man also strive for the mastery , yet is he not crowned , except be strive lawfully , 2 Tim. 25. But you will say , what is it to strive lawfully ? Answer 1. to strive against the things which are abhored by the Lord Jesus , yea , to resist to the spilling of your blood , striving against sin , Heb. 12. 4. to have all those things that are comdemned by the word , yea , though they be thine own right hand , right eye , or right foot , in abomination ; and to seek by all godly means the utter suppressing of them , Mar. 9. 43 , 45 , 47. 2ly , To strive lawfully is to strive for those things that are commended in the word ; But thou O man of God fly , the world , and follow after , that is strive for righteousness , godlyness , faith , love , patience , meekness , fight the good ●ight of faith , lay hold on eternal life , &c. 1 Tim. 6. 11. 12. 3ly , He that striveth lawfully must be therefore very temperate in all the good and lawful things of this life . And every one that striveth for the mastery , is temperate in all things : now they do it to obtain a corruptible crown , but we an incorruptible , 1 Cor. 9. 25. most professors give leave to the world , and vanity of their hearts , to close with them and to hang about their necks , and make their striving to stand rather in an out-cry of words , then a hearty labour against the lusts , and love of the world , and their own corruptions , but this kind of striving is but a beating of the air , and will come to just nothing at last , 1 Cor. 9 , 26. 4ly , He that striveth lawfully , must take God and Christ along with him to the work , otherwise he will certainly be undone : whereunto , said Paul , I also labour , striving according to his working , which worketh in me mightily , Colo. 1. 29. and for the right performing of this , he must observe these following particulars . 1. He must take heed , that he doth not strive about things , or words to no profit , for God will not then be with him : of these things , saith the Apostle , put them in remembrance ; charging them before the Lord , that they strive not about words to no profit , but 〈◊〉 the subverting of the hearers , 1 Tim. 2. 14. But alas ! how many professors in our days are guilty of this transgression , whose religion stands chi●fly , if not only , in a few unprofitable questions , and vain ranglings , about words and things to no profit , but to the destruction of the hearers , Tit. ● . 9. 2. He must take heed , that whilst he strives against one sin , he does not harbour and shelter another , or that whilst he cries out against other mens sins , he does not countenance his own . 3. In the striving , strive to believe , strive for the saith of the Gospel , for the more we believe the Gospel , and the realitie of the things of the world to come , with the more stomack and courage shall we labour to possess the blessedness , Philip. 1. 27. Heb. 4. let us labour therefore to enter into that rest , lest any man fall after the same example of unbelief . 4. As we should strive for , and by faith , so we should strive by prayer , Rom. 15. 30. by fervent and effectual praiers ; O the swarms of our praierless professors ! what do they think of themselves ! surely the gate of heaven was heretofore as wide as in these our dayes , but what striving by praier was there then among Christians for the thing that gives admittance into this kingdom , over there is in these latter days ? 5. We should also strive by mortifying our members that are upon the earth : I therefore so run , said Paul , so fight I , not as one that beats the air , but I keep under my body , and bring it into subjection , left that by any means when I have preached the Gospel to others I my self should be a castaway . 1 Cor. 9. 27. But all this is spoken principally to professors , so I would be understood . I come now to the third question , namely but why should we strive ? Answer 1. Because the thing for which you are here exhorted to strive , it is worth the striving for : it is for no less then for a whole heaven , and an eternity of felicity there ; how will men that have before them , a little honour , a little profit , a little pleasure , strive ? I say again , how will they strive for this ? now they do it for a corruptible crown , but we an incorruptible . Methinks this word heaven , and this eternal life , what is there again either in heaven or earth like them to provoke a man to strive ? 2. Strive , because otherwise the devil , and hell , will assuredly have thee . He goes about like a roaring Lion , seeking who he may devover : 1 Pet. 5. 8. these fallen Angels , they are always watchful , diligent , unwearied , they are also mighty , subtle , and malicious , seeking nothing more then the damnation of thy soul ; O thou that art like the heartless dove , strive . 3. Strive because every lust strives and wars against thy soul ; the flesh lusteth against the spirit ; dearly beloved , I beseech you , said Peter , as strangers and pilgrims , abstain from fleshly lusts , which war against the soul : Gal. 5. 17. 't is a rare thing to see , or finde out a Christian , that indeed can bridle his lusts , but no strange thing to see such professors that are not only bridled , but sadled too , yea , and ridden from lust to sin , from one vanitie to another , by the very devil himself , and the corruptions of their hearts . 4. Strive , because thou hast a whole world against thee , the world hateth thee , if thou bee●t a christian : the men of the world hate thee , the things of the world are snares for thee , even thy bed and table , thy wife and husband , yea , thy most lawful enjoyments have that in them that will certainly sink thy soul to hell , if thou doest not strive against the snares that are in them , Rom. 11. 9. The world will seek to keep thee out of heaven , with mocks , flouts , taunts , threatnings , goals , gibbits , halters , burnings , and a thousand deaths , therfore strive Again , if it cannot overcome thee with these , it will flatter , promise , allure , 〈◊〉 , intreat , and use a thousand tricks on this hand to destroy thee ; and observe , many that have been stout against the threats of the world , have yet been overcome with the bewitching flatteries of the same : there ever was enmity betwixt the devil and the Church , and betwixt his seed and her seed too ; Michael and his Angels , and the dragon and his angels : these make war continually . Gen. 3. Revel . 12. There hath been great desires and endeavors among men to reconcile these two in one , to wit , the seed of the serpent , and the seed of the woman , but it could never be yet accomplished : the world says , they will never come over to us , and we again say , by Gods grace , we will never come over to them , but the business has not ended in words , both they and we have also added our endeavours to make each other submit , but endeavours have proved ineffectual too : They for their part have devised all manner of cruel torments to make us submit , as flaying with the sword , stoning , sawing asunder , flames , wilde beasts , banishments , hunger , and a thousand miseryes ; we again on the other side have laboured by praiers , and tears , by patience , and long-suffering , by gentleness , and love , by found doctrine , and faithful witness-bearing against their enormities , to bring them over to us , but yet the enmitie remains ; so that they must conquer us , or we must conquer them , one side must be overcome , but the weapons of our war fare are not carnal but mighty through God. 5. Strive , because there is nothing of Christianity got by idleness , idleness cloaths a man with rags , and the vineyard of the slothful is grown over with nettles , Pro. 23. 21. chap. 24. 30. 31. 32. profession that is not attended with spiritual labour cannot bring the soul to heaven , the fathers before us were not slothful in business , but fervent in spirit , serving the Lord. Therefore be not slothful , but followers of them who through faith and patience inherit the promises ; Rom. 12. 11. Heb. 6. 12. Strive to enter in . Methinks the words at the first reading , do intimate to us , that the Christian in all that ever he does in this world , should carefully heed and regard his soul , I say , in all that ever he does ; many are for their souls by fits and starts , but a Christian indeed in all his doings , and designes which he contriveh and manageth in this world , should have a special eye to his own future and everlasting good , in all his labours he should strive to enter in . Wisdom ( Christ ) is the principal thing : therefore get wisdom , and in all thy gettings get understanding , Pro. 4. 7. Get nothing , if thou canst not get Christ and grace , and further hopes of heaven , in that getting ; get nothing with a bad conscience , with the hazzard of thy peace with God , and that in getting it , thou weakenest thy graces which God hath given thee , for this is not to strive to enter in : adde grace to grace , both by religious and worldly duties , for so an entrance shall be ministred unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ. 2 Pet. 1. 1. 8. 9. 10. 11. religious duties are not only the striving times , he that thinks so , it out : thou maist help thy faith , and thy hope in the godly managment of thy calling , and maist get further footing in eternal life , by studying the glory of God , in all thy worldly imployment . I am speaking now to Christians that are justified freely by grace , and am incouraging , or rather counselling of them , to strive to enter in , for there is an entring in by faith and good conscience now , as well as an entring in , in body and soul hereafter ; and I must , add , that the more common it is to thy soul to enter in now by faith , the more stedfast hope shalt thou have of entring in hereafter in body and soul. S●rive to enter in . By these words also the Lord Jesus giveth sharp rebuke to those professors that have not eternal glory , but other temporal things in their eye , by all the bustle that they make in the world about religion : some there be , what a stir they make , what a noise and clamour , with their notions and forms , and yet perhaps all is but for the loaves ; because they have eaten of the loaves and are filled Joh. 6. 26. these strive indeed to enter , but it is not into heaven ; they finde , religion hath a good trade at the end of it , or they finde , that it is the way to credit , repute , preferment , and the like , and therefore they strive to enter into these ; but these have not the strait gate in their eye , nor yet in themselves have they love to their poor , and perishing souls : wherefore this exhortation nippeth such , by predicting of their damnation . Strive to enter in . These words also sharply rebuke them who content themselves as the Angel of the Church of Sardis did , to wit , to have a name to live , and be dead , Revel . 3. 1. or as they of the Laodiceans , who took their religion upon trust , and was content , with a poor , wretched , lukewarm profession : For such as these do altogether unlike to the Exhortatian in the text ; that says , strive ; and they sit and sleep , that says strive to enter in , and they content themselves with a profession that is never like to bring them thither . Strive to enter in . Further , these words put us upon proving the truth of onr graces , now ● I say , they put us upon the proof of the truth of them now : for if the strait gate be the gate of heaven , and yet we are to strive to enter into it now ; even while we live , and before we come thither , then , doubtless Christ means by this exhortation , that we should use all lawful means to prove our graces in this world whether they will stand in the judgment or no : strive to enter in , get those graces now that will prove true graces then , and therefore try them you have , and if upon tryall they prove not right , cast them away , and cry for better , lest they cast thee away , when better are not to be had : Buy of me gold tried in the fire , mark that , Revel . 13. 20. Buy of me faith and grace that will stand in the judgment , strive for that faith , buy of me that grace , and also white raiment that thou mayest be cloathed , that the shame of thy wickedness doth not appear , and annoint thine eyes with eye-salve that thou maiest see : minde you this advice , this is right sttiving to enter in . But you will say , how should we try our graces ? would you have us run into temptation to try if they be ●ound or rotten ? Answ. You need not run into tryals , God hath ordained that enow of them shall overtake thee to prove thy graces either rotten or sound before the day of thy death : sufficient to the day is the evil thereof , if thou ha●t but a sufficiency of grace to withstand . I say , thou shalt have tryals , enow , overtake thee , to prove thy graces sound or rotten : thou mai●● therefore , if God shall help thee , see how it is like to go with thee before thou goest out of this world , to wit , whether thy graces be such as will carry thee in at the gates of heaven or no ▪ But how should we try our graces now ? Ans. How doest thou finde them in outward trials ? see Heb. 11. 15. 16. how doest thou finde thy self in the inward workings of sin ( Ro. 7. 24. ) how doest thou find thy self under the most high enjoyment of grace in this world ? Phil. 3. 14. But what do you mean by these three questions ? Answ. I mean graces shew themselves at these their seasons whether they be rotten or sound . How do they shew themselves to be true under the first of these ? Ans. By mistrusting our own sufficiency , by crying to God for help , by desiring rather to die then to bring any dishonour to the name of God , and by counting , that if God be honoured in the trial , thou hast gained more then all the world could give thee , 2 Chro. 20. 12. chap. 14. 11. Acts. 4. Acts. 20. 24. 2 Cor. 4. 17 , 18. Heb. 11. 24 , 25. How do they shew themselves to be true under the second ? Answ. By mourning and confessing , and striving , and praying against them : by not being content , shouldest thou have heaven if they ▪ live , and defile thee , and by counting of holyness the greatest beauty in the world , and by flying to Jesus Christ for life . Zech. 12. 10. Joh. 19. Heb. 12. 4. Psal. 19. 12. How do they shew themselves to be true under the third ? By prizing the true graces above all the world , by praying heartily that God will give thee more , by not being content with all the grace thou canst be capable of enjoying on this side heaven and glory , Psal. 84. 10. Luk. 17. 5. Philip. 3. chapter . Strive to enter in . The reason why Christ addeth these words , to enter in , is obvious ; to wit , because there is no true & lasting happiness on this side heaven ; I say none that is both true and lasting , ● mean , as to our sense and feeling , as there there shall , for here have we no continuing city but we seek one to come ; Heb. 13. 14. the heaven is within , strive therefore to enter in ; the glory is within , strive therefore to enter in ; the Mount Sion is within , strive therefore to enter in ; the heavenly Jerusalem is within , strive therefore to enter in ; Angels , and Saints are within , strive therefore to enter in ; and to make up all , the God and father of our Lord Jesus Christ , and that glorious redeemer is within , strive therefore to enter in . Strive to enter in . For without are dogs , sorcerers , and whoremongers , and murderers , and Idolaters , and whosoever loveth and maketh a lie : without are also the devils , and hell , and death , and all damned souls ; without is houling , weeping , wailing , and guashing of teeth ; yea without are all the miseries , sorrows , and plagues that an infinite God can in justice and power inflict upon an evil and wicked generation : strive therefore to enter in at the strait gate . Revel . 22. 15. Matt. 25. 41. Revel . 12. 9. Isai. 65. 13. 14. Matt. 22. 13. Deut. 29. 18. 19. 20. Strive to enter in at the strait gate , [ for many ] I say unto you , will seek to enter in , and shall not be able . We are now come to the motive which our Lord urges to inforce his exhortation : he told us before , that the gate was strait , he also exhorted us to strive to enter in thereat , or to get those things now that will further our entrance then , and to set our selves against those things that will hinder our entring in . In this motive there are five things to be minded . 1. That there will be a disappointment to some at the day of judgment , they will seek to enter in , and shall not be able . 2. That not a few , but many , will meet with this disappointment , for [ many ] will seek to enter in , and shall not be able . 3. This doctrin of the miscariadge of many , then , it standeth upon the validity of the word of Christ ; for many [ I say ] will seek to enter in , and shall not be able . 4. Professors shall make a great heap , among the many that shall fall short of heaven , for many I say [ unto you ] will seek to enter in , and shall not be able . 5. Where grace and striving are wanting now , seeking , and contending to enter in , will be unprofitable then , for many , I say unto you will seek to enter in , and shall not be able . But I will proceed in my former method , to wit , to open the words unto you . For many , &c. If he had said , for [ some ] will fall short , it had been a sentence to be minded : If he had said , for some that seek ▪ will fall short , it had been very awakening , but when he saith , many , many will fall short , yea many among professors will fall short , this is not only awakning , but dreadful . For many , &c. I finde this word many , variously applyed in the Scripture . 1. Sometimes it intendeth the open profane , the wicked , and ungodly world , as where Christ saith , wide is the gate , and broad is the way that leadeth to destruction , and many there be that go in thereat ; Matt. 7. 13. I say by the many here , he intends those chiefly , that go on in the broad way of sin , and prophanness , bearing the tokens of their damnation in their foreheads , those whose dayly practise proclaims , that their feet go down to death , and their steps take hold of hell . Job , 21. 29. 30. Isa. 3. 9. Pro. 55. 2. Sometimes this word , many , intendeth those that cleave to the people of God deceitfully , and in hypocrisy ; or as Daniel hath it , many shall cleave unto the Church with flatteries ▪ Dan. 11. 34. The word many , in this text , includeth all those who feign themselves better then they are in religion ; it includeth I say those that have religion , only , for an holy-day saint to set them out at certain times and when they come among sutable company . 3. Sometimes this word many , intendeth them that apo●tati●e from Christ , such as for a while believe and in time of temptation fall away , as John saith of some of Christs disciples , from that time many of his disciples went back , and walked no more with him . Joh. 6. 66. 4. Sometimes this word many , intendeth them that make a great noyse , and do many great things in the Church , and yet want saving grace , many , saith Christ , will say unto me in that day , Lord , Lord , have we not prophesied in thy name , and in thy name cast out devils , and in thy name done many wonderful works : mark , there will be many of these . 5. Sometimes this word many intendeth those poor ignorant deluded souls that are ledd away with every winde of doctrine : those who are caught with the cunning and crafty deceiver , who lieth in wait to beguile unstable souls . And many shall follow their pernicious ways , by reason of whom the way of truth shall be evil spoken of , ● Pet. 2. 2. 6. Sometimes this word many includeth all the world , good and bad . And many of them that sleep in the dust of the earth shall awake , some to everlasting life , and some to everlasting sha●● and contempt : Dan. 12. 2. compared with Joh. 5. 28. 29. 7. La●●ly , Sometimes this word many intendeth the good only , even them that shall be saved , Luk. 1. 10. chap. 2. 34. Since then that the word is so variously applied , let us enquire how it must be taken in the text , and. 1. It must not be applied to the sincerely godly , for they shall never perish , Joh. 10. 27. 28. 2. It cannot be applied to all the world , for then no flesh should be saved . 3. Neither is it to be applied to the open profane only , for then the hypocrite is by it excluded . 4. But by the many in the text our Lord intendeth in special the professor , the professor I say , how high soever he seems to be now , that shall be found without saving grace in the day of Judgment . Now that the professor , is in special intended in this text , consider ; so soon as the Lord had said , many will seek to enter in , and shall not be able , he pointeth , as with his finger , at the many that then he in special intendeth , to wit , them among whom he had taught ; them that had eat and drunken in his presence ; them that had prophesied , and cast out devils in his name , and in his name done many wonderful works . Luk. 13. 26. Matt. 7. 22. These are the many intended by the Lord in this text , though others are also included under the sentence of damnation by his word in other places . For many , &c. Matthew saith concerning this strait gate , That there are but few that finde it : but it seems the cast-aways in my text , did sinde it , for you reade that they knocked at it , and cried , Lord open unto us : so then , the meaning may seem to be this , many of the few that finde it , will seek to enter in , and shall not be able . I finde at the day of Judgment , some will be crying to the rocks to cover them , and some at the gates of heaven for entrance : suppose that those that cry to the rocks to cover them , are they whose conscience will not suffer them , once to look God in the face because they are falen under present guilt , and the dreadful fears of the wrath of the lamb . Revel . 6. 16. And that those that stand crying at the gate of heaven , are those whose confidence holds out to the last , even those whose boldness will enable them to contend even with Jesus Christ for entrance . Them , I say , that will have , profession , ca●●ing out of devils , and many wonderful works to pleade : of this sort are the many in my text ; for many , I say unto you , will seek to enter in , and shall not be able . For many , &c. Could we compare the professors of the times with the everlasting word of God , this doctrine would more easily appear to the children of men . How few among the many , yea among the many swarms of professors have heart to make conscience of walking before God , in this world , and to study his glory among the children of men : How few , I say , have his name lie nearer their hearts , then their own carnal concerns , nay , do not many make his word , and his name , and his ways a stalking-horse , to their own worldly advantages . God calls for faith , good conscience , moderation , self-denial , humility , heavenly-mindedness , love to Saints , to enemies : and for conformity in heart , in word , and life to his will , but where is it ? Mar. 11. 22. Pet. 3. 16. Heb. 13. 5. Philip. 4. 5. Matt. 10. 37 , 38 , 39. Colo. 3. 1 , 2 , 3 , 4 , Mich. 6. 8. Revel . 2. 10. Joh. 15. 17. 1 Joh. 4. 21. Matt. 5. 4● Pro. 23. 26. Colo. 4. 6. For many [ I say unto you ] . These latter words carry in them a double argument to prove the truth asserted before . First , in that he directly pointeth at his followers . I say unto [ you ] : many I say unto you , even to you that are my disciples , to you that have eat and drunk in my presence . I know that sometimes Christ hath directed his speech to his disciples , not so much upon there accounts , as upon the accounts of others : but here it is not so : the I say unto you , in this place , it immediatly concerned some of themselves . I say unto you , ye shall begin to stand without , and to knock saying , Lord , Lord open to us , and he shall answer , and say unto you , I know you not , whence you are ; then shall ye begin to say , we have eat , and drunk in thy presence , and thou hast taught in our streets : But he shall say , I tell you , I know you not whence you are , depart from me , ●all●●● workers of iniquity , 't is you , you , you , that I mean. I say unto you . It is common with a professing people , when they hear a smart and thundring Sermon , to say , now has the preacher paid off the drunkard , the swearer , the lier , the covetous , and adulterer ; forgetting that these sins may be committed in a spiritual and mistical way . There is spiritual drunkenness , spiritual adultery , and a man may be a lier that calls God his father when he is not , or that calls himself a christian and is not . Wherefore perhaps all these thunders and lightnings in this terrible Sermon , may more concern thee then thou art aware of , I say unto you : unto you professors may be the application of all this thunder , Rev. 2. 9. chap. 3 9. I say unto you . Had not the Lord Jesus designed by these words , to shew what an overthrow will one day be made among professors , he needed not to have you'ed it at this rate , as in the text , and afterwards he has done , the sentence had run intelligible enough without it ; I say , without his saying [ I say unto you ; ] but the truth is , the professor is in danger , the preacher , and hearer , the workers of miracles , and workers of wonders may all be in danger of damning , notwithstanding all , their attainments . And to a waken us all about this truth therefore , the text mu●t●run thus , for many . I say unto you , will seek to enter in ▪ and shall not be able . See you not yet , that the professor is in danger , and that these words , I say unto you , are a Prophesie of the everlasting perdition of some that are famous in the congregation of Saints : I say , if you do not see it , pray God your eyes may be opened , and beware that thy portion be not as the portion of one of those that are wrapped up in the twenty eight verse of the chapter . There shall be weeping and gnashing of teeth , when ye shall see Abraham and Isaac and Jacob , and all the prophets in the kingdom of heaven , and you your selves thrust out . For many [ I say ] unto you . These words , I told you , carry in them a double argument for confirmation of the truth asserted before : first , the professors are here particularly pointed at ; and secondly it is the saying of the truth himself ; for these words I say , are words full of authority . I say it , I say unto you , sais Christ , as he saith in another place , It is I that speak , behold it is I. ●he person whose words we have now under consideration , was no blundering raw-headed preacher , but the very wisdom of God , his son , and him that hath l●in in his bosom , from everlasting , and consequently , had the most perfect knowledg of his fathers will , and how it would ●are with professors at the end of this world . And now hearken what himself doth say of the words which he hath spoken ; heaven and earth shall pass away , but my word shall not pass away , Matt. 24. 35. [ I say ] unto you . The Prophets used not to speak after this manner , nor yet the holy Apostles ; for thus to speak is to press things to be received upon their own authority . They used to say , thus saith the Lord , or Paul , or Peter an Apostle , or a servant of God. But now we are dealing with the words of the son of God , it is he that hath said it , wherefore we fin●e the truth of the perishing of many professors , asserted , and confirmed by Christs own mouth . This consideration carrieth great awakning in it , but into such a fast sleep are many now adays fallen , that nothing will awaken them but that shril and terrible cry , behold the bridegroom comes , go ye out to meet him . I say unto you . There are two things upon which this assertion may be grounded . 1. There is in the world a thing like grace that is not . 2. There is a sin called , the sin against the holy Ghost , from which there is no redemption , and both these things befall professors . First , There is in the world a thing like grace that is not . 1. This is evident , because we reade that there are some that not only make a fair shew in the flesh , that glory in 〈…〉 , that ▪ appear beautiful on ward , 〈…〉 God 's people , but have not the grace 〈◊〉 Gods people , Gal. 6. 12. 〈…〉 ●ut . 23. 27. Is● . 5 2 〈…〉 ose frequent cautions that are every where in the Scriptures given us about this thing : Be not deceived , let a man examine himself ; examine your selves whether you be in the faith : all these expressions intimate to us , that there may be a shew of , or a thing like grace where there is no grace indeed , Galat. 6. 7. 1 Cor. 11. 28. 2 Cor. 13. 5. 3. This is evident from the conclusion made by the holy Ghost upon this very thing , for if a man thinketh himself to be something when he is nothing , he deceiveth himself . Gal. 6. 3. The holy Ghost here concludeth , that a man may think himself to be something , may think he hath grace , when he hath none , may think himself something for heaven and another world , when indeed he is just nothing at all with reference thereto : the holy Ghost also determ●n●s upon this po●●● , to ●●t , that they do ●o ●c●e●ve themselves ; for 〈…〉 is nothing , he deceiveth himself , he deceiveth his own soul , he deceiveth himself of heaven and salvation : so again , let no man beguile you of your reward , Col. 2. 18. 4. It is also manifest from the text , for many I say unto you will seek to enter in , and shall not be able : alas ! great light , great parts , great works , and great confidence of heaven may be where there is no faith of Gods elect , no love of the spirit , no repentance unto salvation , no sanctification of the spirit , and so consequently no saving grace , but Secondly , as there is a thing like grace which is not , so there is a sin called the sin against the holy Ghost , from which there is no redemption , and this sin doth more ordinarily befal professors . 1. There is a sin called the sin against the holy Ghost , from which there is no redemption ; this is evident both from Matthew and Mark ▪ But whosoever speaketh against the holy Ghost , it shall not be forgiven him neither in this world , neither in the world to come . But he that shall blaspheme against the holy Ghost , hath never forgiveness , but is in danger of eternal damnation , Matt. 12. 32. Mar. 3. 29. wherefore when we know that a man hath sinned this sin , we are not to pray for him , or to have compassion on him 1 Joh. 15. 16. Judg. 22. 2. This sin doth most ordinarily besal professors , for there are few , if any , that are not professors , that are at present capable of sinning this sin . They which were once e●lightned , and have tasted the heavenly gift , that were made partakers of the holy Ghost , and have tasted the good word of God , and the powers of the world to come , Heb. 6. 4. 5. of this sorr are they that commit this sin ; Peter also describes them to be such , that sin the unpardonable sin . For if after they have escaped the pollution of the world through the knowledg of our Lord and savi●●r Jesus Christ , they are again intangled therein and overcome , the latter end is wors● with them then the beginning , 2 Pet. 2. 2. That other passage in the tenth of the hebrews holdeth forth the same thing ; for if we sin wilfully after w● have received the knowledge of the truth , there remaineth no more sacrifice for sin , but a certain , fearful looking for of Judgment , and fiery indignation that shall devour the adversaryes . Heb. 10. 26. 27. These therefore are the persons that are the prey for this sin : this sin feedeth upon professors , and they that are such do very often fall into the mouth of this eater . Some fall into the mouth of this sin , by delusions , and doctrins of devils and , some fall into the mouth of it , by returning with the dog to his own vomit again , and with the sow that was washed , to her wallowing in the mire . 1 Pet. 2. 22. I shall not here give you a particular description of this sin , that I have done elsewhere ; but such a sin there is , and they that commit it shall never have forgiveness ; and I say again , there be professors that commit this unpardonable sin , yea more then the most are aware of : let all therefore look about them ; the Lord awaken them that they may so do : for what with a profession without grace , and by the venom of the sin against the holy Ghost , many will seek to enter in , and shall not be able . Will seek to enter in . This kingdom , at the gate of which the reprobate will be stopt , will be at the last Judgment , the desire of all the world , and they , especially they in my text will seek to enter in . For then they will see that the blessednesse is to those that shall get into this kingdom , according to that which is written , Blessed are they that do his Commandments , that they may have right to the tree of life , and may enter in through the gates into the city , R●vel . 22. 14. To prove that they will seek , although I have done it already , yet reade these texts at your leisure ; Matt. 25. 11. chap. 7. 22. Luk. 13. 28 ▪ And in a word to give you the reason why they will seek to enter in . 1. Now they will see what a kingdom it is , what glory there is in it , and now they shall also see the blessednesse which they shall have that shall then be counted worthy to enter in : the reason why this kingdom is so little regarded , it is because it is not seen , the glory of it is hid from the eyes of the world : their eye hath not seen , nor their ear heard , &c. I , but then they shall hear and see too , and when this comes to passe , then even then he that now most seldom thinks thereof , will seek to enter in . 2. They will now see what hell is , and what damnation in hell is , ●●●e clear then ever ; They will also see how the breath of the Lord like a stream of brimstone doth kindle it : O the sight of the burning fiery furnace which is prepared for the devil and his Angels ! this , this will make work in the souls of casraways at that day of God almighty , and then they will seek to enter in . 3. Now they will see what the meaning of such words as these are , hell-fire , everlasting fire , devouring fire , fire that never shall be quenched : now they will see what for ever , means : what eternity means : now they will see what this word means , the bottomless pit : now they will hear roaring of sinners in this place , howling in that , some crying to the mountains to fall upon them , and others to the rocks to cover them ; now they will see blessedness is no where but within . 4. Now they will see what glory the godly are possessed with , how they rest in Abrahams bosom , how they enjoy eternal glory , how they walk in their white robes , and are equal to the Angels . O the savour , and blessedness , and unspeakable happyness that now Gods people shall have , and this shall be seen by them that are shut out , by them that God hath rejected for ever , and this will make them seek to enter in . Luk. 16. 22. 23. 13. 28. Will seck to enter in . Q. But some may say , how will they seek to enter in ? Answ. They will put on all the considence they can , they will trick , and trim up their profession , and adorn it with what bravery they can . Thus the foolish virgins sought to enter in , they did trim up their lamps , made themselves as fine as they could , they made shift to make their lamps to shine a while , but the son of God , disccovering himself , their confidence failed , their lamps went out , the door was shut upon them , and they were kept out . Matt. 25. 1 , 2 , 3 , 4 , 5 , 6 , 7 , 8 , 9 , 10 , 11 , 12. 2. They will seek to enter in , by crouding themselves in among the godly . Thus the man without the wedding garment , sought to enter in , he goes to the wedding , gets into the wedding-chamber , sits close among the guests , and then , without doubt , concluded , he should escape damnation ▪ but you know , one black sheep is soon seen , though it be among an hundred white ones , why even thus it faired with this poor man ; And when the king came in to see the guests , he saw there a man that had not on a wedding-garment . He spied him presently , and before one word was spoken to any of the other , he had this dreadful salutation , friend how camest thou in hither , not having on a wedding-garment ? and he was speechless , though he could swagger it out amongst the guests , yet the Master of the Feast , at first coming in , strikes him dumb , and having nothing to say for himself , the King had something to say against him : Then said the king to the servants ( the Angels ) bind him hand and foot , and take him away , and cast him into outer darkness , there shall be weeping and gnashing of teeth ( Matt. 22. 11 , 12 , 13. ) 3. They will seek to enter in by pleading their profession and admittance to the Lords Ordinances , when they were in the world , Lord we have eat and drunk in thy presence and thou hast taught in our streets , we sat at thy table and used to frequent sermons and Christian assemblies ; we were well thought of by thy saints , and were admitted into thy Churches , we professed the same faith as they did , Lord , Lord , open unto us . 4. They will seek to enter in , by pleading their virtues , ho● they subjected to his ministry , how they wrought for him , what good they did in the world , and the like , Matt. 7. 22. but neither will this help them ; the same answer that the two former had , the same have these ; depart from me ye workers of iniquity . 5. They will seek to enter in by pleading excuses , where they cannot evade conviction . The flothful servant went this way to work , when he was called to account for not improving his Lords mony . Lord , says he , I knew thou wast an hard man , reaping where thou hast not sowed , and gathering where thou hast not strewed , and I was a fraid , &c. ( either that I should not please in laying out thy mony , or that I should put it into hands , out of which I should not get it again at thy need ) and I went and hid thy talent in the earth , lo , there thou hast that is thine ; as if he had said , true Lord , I have not improved , I have not got , but consider also , I have not imbezled I have not spent , nor lost thy mony , lo there thou hast that is thine , Matt. 25. 24 , 25 , 26 , 27. There are but few will be able to say these last words at the day of judgment ; the most of professors are for imbezzeling , mis pending and slothing away their time , their talents , their opportunities to do good in ; but , I say , if he that can make so good an exeuse as to say , lo , there thou hast what is thine : I say if such an one shall be called a wicked and slothful servant , if such an one shall be put to shame at the day of judgment , yea if such an one , shall , notwithstanding this care to save his Lords mony , be cast as unprofitable into utter darkness , where shall be weeping and gnashing of teeth , what will they do that have neither took care to lay out , nor care to keep what was committed to their trust ? 6. They will seek to enter in by pleading , that ignorance was the ground of their miscarrying in the things wherein they offended ; wherefore when Christ charges them with want of love to him , and with want of those fruits that should prove their love to be true , as , that they did not seed him , did not give him drink , did not take him in , did not cloth him , visit him , come unto him , and the like : they readyly reply , Lord , when saw we the an hungred , or at hirst , or a strunger , or naked , or sick , or in prison , and did not minister unto thee : Matt. 25. 41. 42. 43. 44. As who should say , Lord , we are not conscious to our selves , that this charge is worthyly laid at our door . God forbid that we should have been such sinners , but Lord , give an instance ; when was it , or where ? true , there was a company of poor sorry people in the world very inconsiderable , set by with no body , but for thy self we professed thee , we loved thee , and hadst thou been with us in the world , wouldest thou have worn gold , wouldest thou have eaten the sweetest of the world , we would have provided it for thee ; and therefore , Lord , Lord open to us . But will this plea do ? no , then shall he answer them , in asmuch as you did it not to one of the least of these my brethren , ye did it not to me . This plea then though grounded upon ignorance , which is one of the strangest pleas for neglect of duty , would not give them admittance into the kingdom . These shall go away into everlasting punishment , but the righteous into life eternal . I might add other things by which t' will appear how they will seek to enter in ; as , 1. They will make a stop at this gate , this beautiful gate of heaven , they will begin to stand without at the gate , as being loath to go any further : never did malefactor so unwillingly turn off the ladder , when the rope was about his neck , as these will turn away , in that day , from the gates of heaven to hell . 2. They will not only make a stop at the gate ; but there they will knock and call , this also argueth them willing to enter : they will begin to stand without and to knock at the gate saying , Lord , Lord , open to us . This word , Lord , being doubled , shews the vehemency of their desires : Lord , Lord , open unto us . The devils are coming ; Lord , Lord , the pit opens her mouth upon us : Lord , Lord there is nothing but but hell and damnation left us , if Lord , Lord thou hast not mercy upon us ; Lord , Lord open to us . 3. Their last argument for entrance is their tears , when groundless considence , pleading of vertues , excuses and ignorance , will not do ; when standing at the gate , knowing and calling Lord Lord , open to us ▪ will not do , then they betake themselves to their tears : tears are sometimes the most powerful arguments , but they are nothing worth here : Esau also sought it carefully , with tears , but it helped him nothing at all , Heb. 12. 15. 16. There shall be weeping , and gnashing of teeth , for the gate is shut for ever , mercy is gone for ever , Christ hath rejected them for ever : all their pleas , excuses , and tears , will not make them able to enter into this kingdom . For many , I say unto you , will seek to enter in and shall not be able . I come now to the latter part of the words which closely shews us the reason of the rejection of these many that must be damned , they will seek to enter in , and shall not be able . An hypocrite , a false professor may go a great way , they may pass thorow the first and second watch , to wit , may be approved of Christians and Churches , but what will they do when they come at this iron gate that leadeth into the city ? there the workers of iniquity will fall , be cast down , and shall not be able to rise . And shall not be able . The time , as I have already hinted , which my Text respecteth , it is the day of judgement , a day when all masks and vizzards shall be taken off from all faces : It is a day wherein God will bring to light the hidden things of darknesse , and will make manifest the counsels of the heart , 1 Cor. 4. 5. It is also the day of his wrath , the day in which he will pay vengeance , even a recompence to his adversaries . At this day those things that now these many count sound and good , will then shake like a quagmire , even all their naked knowledge , their feigned faith , pretended love , glorious shews of gravity in the face , their holy-day words and specious carriages will stand them in little stead : I call them holy day ones , for I perceive that some professors do with religion , just as people do with their best apparrel , hang it against the wall all the week , and put them o●● on Sundays : for as some scarce ever put on a Sute , but when they go to a Fair or a Market , so little housereligion will do with some ; they save religion till they go to a Meeting ; or till they meet with a godly chapman : O poor religion ! O poor professor , what wilt thou do at this day , at the day of thy trial & judgement ? cover thy self thou canst not , go for a Christian thou canst not , stand against the Judge thou canst not ; what wilt thou do ? The ungodly shall not stand in judgement , nor sinners in the congregation of the righteous . And shall not be able . The ability here intended , is not that which standeth in carnal power or fleshly subtilty , but in the truth and simplicity of those things , for the sake of which , God giveth the kingdom of heaven to his people . There are five things , for the want of which , this people will not be able to enter . First , this kingdom belongs to the elect , to those for whom it was prepared from the foundation of the world , Matt. 25. hence Christ saith , when he comes , he will send forth his angels with a great sound of a trumpet , and they shall gather together his elect from the four winds , from one end of heaven to another , Matt. 24. and hence he saith again , I will bring forth a seed out of Jacob , and out of Judah , an inheritor of my mountains , and mine elect shall inherit it , and my servants shall dwell there ; they shall deceive , if it were possible , the very elect , but the elect hath obtained it , and the rest were blinded , Rom. 11. 7. Secondly , They will not be able to enter , because they will want the birth right ; the kingdom of heaven is for the heirs , and if children then heirs , if born again then heirs : wherefore it is said expresly , except a man be born again he cannot see the kingdom of God ; by this one word , down goes all carnal priviledge of being born of flesh , and bloud , and of the will of man , canst thou produce the birth-right , but art thou sure thou canst ? for it will little profit thee to think of the blessed kingdom of heaven , if thou wantest a birthright to give thee inheritance there ? Esau , did dispise his birth-right , saying , what good will this birth-right do me ? and there are many in the world of his mind to this day : tush ( say they , ) they talk of being born again , what good shall a man get by that ? they say , no going to heaven without being born again , but God is merciful , Christ died for sinners , and we will turn when we can tend it , and doubt not but all will be well at last . But I will answer thee , thou childe of Esau , that the birth-right and blessing go together , miss of one , and thou shalt never have the other ; Esau sound this true , for having first despised the birth-right , when he would afterwards have inherited the blessing he was rejected , for he found no place of repentance though he sought it carefully with tears ; Gen. 25. Heb. 12. 14 , 15. 16. Thirdly , they shall not be able to enter in who have not believed with the faith of Gods operation , the faith that is most holy , even the faith of Gods elect : He that believeth on the son of God hath ●verlasting life , he that believeth not the son , shall not see life , but the wrath of God abideth on him . Joh. 3. But now , this faith is the effect of electing love , and of a new birth , Joh. 1. 11 , 12. therefore all the professors that have not that faith which floweth from being born of God , will seek to enter in and shall not be able . Fourthly , they shall not be able to enter in , that have not Gospel-holyness ; holyness that is the effect of faith is that which admits into the presence of God , and into his kingdom too . Blessed and holy are they that have part in the first resurrection , on such the second death ( which is hell and eternal damnation Revel . 20. 14. ) hath no power , Revel . 20. 6. Blessed and holy , with the holiness that flows from faith which is in Christ , for to these the inheritance belongs . That they may receive forgivenes of sins and inheritance among them that are sanctified by faith ( said Christ ) which is in me . Acts. 26. 18. this holyness which is the natural effect of faith in the son of God , Christ Jesus the Lord , will at this day of judgment , distinguish from all other shews of holiness , and sanctitie be they what they will , and will admit the soul that hath this holiness into his kingdom , when the rest will seek to enter in , and shall not be able . Fifthly , They shall not be able to enter in , that do not persevere in this blessed faith and holiness , not that they that have them indeed , can finally fall away , and everlastingly perish , but it hath pleased Jesus Christ to bid them that have the right , to hold fast that they have , to endure to the end , and then tells them they shall be saved : though 't is as true , that none is of power to keep himself , but God worketh together with his children , and they are kept by the power of God through faith unto salvation , which is also laid up in heaven for them : 1 Pet. 1. 3 , 4 , 5. The foolish shall not stand in thy sight , thou h●●est the workers of iniquity . The foolish are the unholy ones , that neither have saith nor holiness , nor perseverance in godliness , and yet lay claim to the kingdom of heaven : but better is a little with righteousness , then great revenues without right : Psal. 55. Pro. 16. 8. what is it for me to claim a house , or a farm without right ; or to say , all this is mine , but have nothing to shew for it : this is but like the revenues of the foolish : his estate lieth in his conceit ; he hath nothing by birth-right , and law , and therefore shall not be able to inherit the possession : for many I say unto you will seek to enter in , and shall not be able . Thus you see , that the non elect , shall not be able to enter , that ●●e that is not born again , shall not be able to enter , that he that hath not saving faith , with holiness and persever●nce flowing therefrom , shall not be able to enter : wherefore consider of what I have said . I come now to give you some Observations from the words , and they may be three . First , When men have put in all the claim they can for heaven , but few will have it for their inheritance ; for many I say unto you , will seek to enter in , and shall not be able . Secondly , Great therefore will be the disappointment that many will meet with at the day of judgement ; for many will seek to enter in , and shall not be able . Thirdly , Going to heaven therefore will be no trivial businesse , salvation is not got by a dream , they that would then have that kingdom must now strive lawfully to enter : for many I say unto you will seek to enter in , and shall not be able . I shall speak chiefly , and yet but briefly to the first of these Observations , to wit , That when men have put in all the claim they can to the kingdom of heaven , but few will have it for their inheritance : The Observation standeth of two parts . First , that the time is coming when every man will put in whatever claim they can to the kingdome of Heaven . Secondly , there will be but few of them that put in claim thereto that shall enjoy it for their inheritance . I shall speak but a word or two to the first part of the Observation , because I have prevented my enlargement thereon by my explication upon the words ; but you finde in the 25. of Matthew , that all they on the left hand of the Judge , did put in all the claim they could for this blessed kingdome of heaven : If you shall take them on the left hand , as most do , for all the sinners that shall be damned , then that compleatly proveth the first part of the Observation , for it is expresly said , then shall they , ( all of them jointly , and every one apart ) also answer him saying , Lord , when saw we thee thus and thus , and did not minister unto thee , Matt. 25. 44. I could here bring you in the plea of the slothful servant , the cry of the foolish virgins ; I could also here inlarge upon that passage Lord , Lord , have we not eat and drunk in thy presence , and thou hast taught in our streets ; but these things are handled already , in the handling of which , this first part of the Observation is proved ; wherefore without more words , I will God assisting by his grace , descend to the second part therof , to wit. There will be but few of them that put in cl●im thereto , that will enjoy it f●r their inheritance . I shall speak di●inctly to this part of the Observation , and shall first confirm it by a S●●ipture or two . Str●igh● is the gate and narr●w is the way t●●t leadeth un●o life , and few there 〈◊〉 th● finde it ; M●● . 7. 13. 14. Fear n●t little fl●●k it is your fathers good pl●●sure to give you the kingdome ; Luk ▪ 12. 32. By these two Texts , and by many more that will be urged anon you may see the truth of what I have ●ai● . To enlarge therefore upon ●●e truth ; and. First , more generally . Secondly , more particularly . First , more generally I shall prove that in all ages , but few have been saved . Secondly , more particularly , I shall prove but few of them that professe have been saved . First , in the old world , when it was most populous , even in the days of Noah , we reade but of eight persons that were saved out of it ; well therefore might Peter call them but few , but how few ? why but eight souls ; wherein few , that is , eight souls were saved by water , 1 Pet. 3. ●0 . He touches a second time upon this truth , saying , he spared not the old world , but saved Noah the eight person , pre●c●er of righteousness , bringing in the sloud upon the world of the ungodly : mark all the rest are called the ungodly , and ▪ there were also a world of them . 2 Pet 2. 5. These are also taken notice of in Job , and go there also , by the name of wicked men , Hast thou marked the old way , which wicked men have troden , which were cut down out of nine , whose foundation was overflown with a sloud , which said unto God , depart from us , and what can the almighty do for them ? Job . 22. 15. 16. 17. 18. There were therefore but eight persons that escaped the wrath of God , in the day that the sloud came upon the earth , the rest were ungodly ; there was also a world of them , and they are to this day in the prison of hell . Heb. 6. 11. 6. 1 Pet. 3. 19. 20. Nay I must correct my pen , there were but seven of the eight that were good , for Ham though he scaped the Judgment of the water , yet the curse of God overtook him to his damnation . Secondly , when the world began again to be replenished , and people began to multiply therein : how few even in all ages do we reade of , that were saved from the damnation of the world . 1. One Abraham and his wife , God called out of the land of the Caldeans , ( I called ( said God ) Abraham alone Isa. 51. 1. 2. 2. One Lot out of Sodom and Gomorah , out of Adma and Zeboim , one Lot out of four cities ; indeed , his wife and two daughters , went out of Sodom with him , but they all three proved naught , as you may see in the nineteenth of Genesis : wherefore Peter observes , that Lot only was saved : He turned the citys of Sodom and Gomorah into ashes , condemning them with an overthrow , making them an example unto those that often should live ungodly , and delivered just Lot ; that righteous man , reade 2 Pet. 2. 6. 7. 8. Jude says , that in this condemnation , God over-threw , not only Sodom and Gomorah , but the cities about them also : and yet you finde none but Lot , could be found that was righteous either in Sodom or Gomorah , or the cities about them , wherefore they , all of them , suffer the vengance of eternal fire vers . 7. Thirdly , come we now to the time of the Judges , how sew then were the godly , even then when the inhabitants of the villages ceased , they ceased in Israel , the high ways ( of God ) were then unoccupied , Judg. 5. 6. 7. Fourthly , there were but few in the days of David ; help Lord says he , for the godly man ceaseth , for the faithful fail from among the children of men . Psal. 12. 1. Fifthly , In Isaia's time the saved were come to such a few , that he positively says , but that there were a very small number left , God had made them like Sodom , and they had been like unto Jomorah , Isa. 1. 8 , 9. Sixthly , It was cryed unto them in the time of Ieremiah , that they should run to and fro through the streets of Jerusalem , and see , and know , and seek in the broad places thereof , if ye can finde a man , if there be any that executeth judgment , that seeketh the truth , and I will pardon it , Ier. 5. 1. Seventhly , God shewed his servant Ez●kiel how few there would be saved in his day , by the vision of a few hairs , saved out of the midest of a few hairs ; for the saved were a few saved out of a few . Ez●k . 5. 3 , 4 , 5. Eighthly , you finde in the time of the Prophet Micha how the godly complain , that as to number they then were , so few , that he compares them to those that are left behinde when they had gathered the summer-fruit , Mic. 7. 1. Ninthly , when Christ was come , how did he confirm this truth , that but few of them that put in claim for heaven will have it for their inheritance . But the common people could not hear it , and therefore upon a time when he did but a little hint at this truth , the people , even all in the Synagogue where he preached it , were filled with wrath , rose up , thrust him out of the City , and led him unto the brow of the hill ( whereon their city was built ) that they might cast him down headlong , Luke 4. 24 , 25 , 26 , 27 , 28 , 29. Tenthly , John , who was after Christ , saith , that the whole world lies in wickedness , that all the world wondred after the beast , and that power was given to the beast , over all kindreds , tongues and nations ; power to do what ? why to cause all , both great and small , rich and poor , bond and free , to receive his mark , and to be branded for him : Joh. 5. 19. Revel . 13. 3 , 8 , 16. Eleventhly , should we come to observation and experience , the shew of the countenance , of the bulk of men , doth witness against them , they deciare their sin like Sodom , they hide it not , Isa. 3. 9. where is the man that maketh the almighty God his delight , and that designeth his glory in the world ; do not even almost all , pursue this world , their lusts and pleasures ? and so , consequently , say unto God , depart from us , for we desire , not the knowledg of thy ways , or what 's the Almighty that we should serve him ? it's in vain to serve God , &c. So that without doubt , it will appear a truth in the day of God , that but few of them , that shall put in their claim to heaven , will have it for their inheritance . Before I pass this head , I will shew you to what the saved are compared in the Scriptures . First , they are compared to an handful , there shall be an handful of corn in the earth upon the top of the mountains , &c. Psal. 27. 16. this corn is nothing else but them that shall be saved , Matt. 3. 12. chap. 13. 30. But mark , there shall be an handful ; what 's an handful when compared with the whole heap , or what 's an handful out of the rest of the world ? Secondly , As they are compared to an handful , so they are compared to a lillie among the thorns , Song , 2. 2. which is rare , and not so commonly seen . As the lillie among thorns , saith Christ , so is my beloved among the daughters . By thorns we understand the worst and best of men , even all that are destitute of the grace of God , for the best of them is as a bryer , and the most upright of them as a thorn-hedge , Mich. 7. 4. 2 Sam. 23. 6. 2. I know that she may be called a lillie amongst thorns also , because she meets with the pricks of persecution , Ezek. 2. 6. chap. 29. 24. 3. she may also be thus termed , to shew the disparitie that is betwixt hypocrites and the Church , Luk. 8 14. Heb. 8. But this is not all , the saved are compared to a lillie among thorns , to shew you , that they are but few in the world ; to shew you , that they are few and rare ; for as Christ compares her to a lillie among thorns , so she compares him to an apple-tree among the tres of the wood , which is rare , and scarce , not common . Thirdly , they that are saved , are called but one of many , for though there be threescore queens , and fourscore concubines , and virgins without number , yet my love , saith Christ , is but one , my undesiled is but one , Song . 6. 8. 9. according to that of Jeremiah , I will take you , one of a city . Ier. 3. That saying of Paul is much like this , know you not , that they which run in a race run all , but one receiveth the prize , 1 Cor. 9. 24. but one , that is , few of many , few of them that run , for he is not here , comparing them that run , with them that sit still , but with them that run , some run and lose , some run and win ; they that run and win , are few in comparison of them that run and lose : They that run in a race run all , but one receives the prise : let there then be threescore queens , and fourscore concubines , and virgins without number , yet the saved are but few . Fourthly , they that are the saved , are compared to the gleaning after the vintage is in : wo is me , said the Church , for I am as when they have gathered the summer fruit , as the grape gleanings after the vintage is in , Mich. 7. 1. The gleanings ! what 's the gleanings to the whole crop ? and yet you here see , to the gleanings are the saved compared ; 't is the devil and sin that carry away the cart-loads , while Christ and his ministers come after a gleaning : But the gleaning of the grapes of Ephraim are better then the vintage of Abiezer , Jud. 8. Them that Christ and his ministers glean up and binde up in the bundle of life , are better then the loads that go the other way : you know it is often the cry of the poor in harvest , poor gleaning , poor gleaning : And the rainisters of the Gospel , they also cry , Lord who hath believed our report ? and to whom is the arm of the Lord revealed ? Isa. 53 1. When the prophet speaks of the saved under this metaphor of gleaning , how doth he amplify the matter ? Gleaning grapes shall be left , says he , two or three berries in the top of the upper most bough , four or five , in the outmost fruitful branches thereof , saith the Lord. Isa. 17. 6. Thus you see what gleaning is left in the vineyard , after the vintage is in , two or three here , four or five there . Alas ! they that shall be saved , when the devil and hell have had their due , they will be but as the gleaning , they will be but few , they that go to hell , go thither in clusters , but the saved go not so to heaven , Matt. 13. 30. Mich. 7. wherefore when the prophet speaketh of the saved , he saith , there is no cluster , but when he speaketh of the damned , he saith , they are gathered by clusters , Revel . 14. 18. 19. O sinners , but few will be saved . O professors , but few will be saved ! Fifthly , they that shall be saved , are compared to jewels ; And they shall be mine , saith the Lord , in the day that I make up my jewels . Malachi , 3. 13. Jewels , you know , are rare things , things that are not found in every house : Jewels will lie in little room , being few and small ; though lumber takes up much ; In almost every house , you may find brass , and iron , and lead ; and in every place you may finde hypocritical professors , but the saved are not these common things : they are Gods peculiar treasure , Psal. 35. 4. wherefore Paul distinguisheth betwixt the lumber , and the treasure in the house ; there is , saith he , in a great house , not only vessels of gold and of silver , but also of wood , and of earth , and some to honour , and some to dishonour . 2. Tim. 2. 20 here is a word for wooden and earthy professors , the jewels and treasure are vessels to honor , they of wood & earth are vessels of dishonour , that is , vessels for destruction . Rom. 9. 21. Sixthly , they that shall be saved are compared to a remnant ; except the Lord had left in us a very small remnant , we should have been as Sodom , and should have been like unto Gomorrah : Isa. 1. 9. A remnant , a small remnant , a very small remnant : O how doth the holy Ghost word it , and all to shew you , how few shall be saved : every one knows , what a remnant is , but this is a small remnant , a very , small remnant . So again , sing with gladness for Jacob , and shout among the chief of the nations , publish ye , praise ye , and say , O Lord , save thy people ▪ the remnant of Israel ; Jer. 31. 7. What shall I say , the saved are often in Scripture called , a remnant , E●r . 9. 8. 14. Isa. 10. 20 21 , 22. chap. 11. 11 ▪ 16. Ier. 23. 3. Ioel 2. 32. But what 's a remnant , to the whole piece : what 's a remnant of people to the whole kingdom , or what 's a remnant of wheat to the whole harvest . Eightly , the saved are compared to the tithe , or tenth part , wherefore when God sendeth the prophet to make the hearts of the people fat , their ears dull , and to shut their eyes : The prophet asketh , how long ! to which God answereth , until the cities be wasted without inhabitant , and the houses with ut man , and the land be utterly desolute , and the Lord have removed man far away , and there be a great forsaking in the middest of the land : but yet , ( as God saith in another place , I will not make a full end , ) in it shall be a tenth , so the holy seed shall be the substance thereof ; Isae . 6. 10. 11. 12. 13. but what 's a tenth : what 's one in ten ? and yet so speaks the holy Ghost when he speaks of the holy seed , of those that was to be reserved from the Judgment ; and observe it , the fatning , and blinding of the rest , it was to their everlasting destruction , and so both Christ and Paul expounds it often in the new Testament . Matt. 13. 14. 15. Mar. 4. 12. Luk. 8. 10. Joh. 12. 40. Acts. 28. 26. Rom. 11. 8. So that those that are reserved from them that perish , will be very few , one in ten . A tenth shall return , so the holy seed shall be the substance thereof . I shall not add more generals at this time , I pray God that the world be not offended at these : but without doubt , but few of them that shall put in their claim for heaven will have it for their inheritance ; which will yet further appear in the reading of that which follows . Secondly , therefore I come more particularly to shew you , that but few will be saved , I say , but few of professors themselves will be saved , for that is the truth that the text doth more directly look at and defend . Give me therefore thy hand ( good reader ) and let us soberly walk through the rest of what shall be said , and ▪ let us compare as we go each particular with the holy Scripture . First , 't is said , The daughter of Zion is left as a cottage in a vinyard , as a lodge in a garden of cucumbers , as a besieged citie Isa. 18. The vineyard was the Church of Israel , Isa. 5. 1. the cottage in that vinyard , was the daughter of Zion , or the truly gracious amongst or in that Church : a cottage : God had but a cottage there , but a little habitation in the Church , a very few that were truly gracious amongst that great multitude that professed ; and had it not been for these , for this cottage , the rest had been ruined as Sodom : Except the Lord of hosts had left in us , in the Church , a very few , they had been as Sodom : v. 9. wherefore among the multitude of them that shall be damned , professors will make a considerable party . Secondly , for though thy people Israel , be as the sand of the sea , a remnant shall return , a remnant shall be saved . Isa. 10. 22. Ro. 9. 27. for though thy people Israel ▪ whom thou brought'st out of Egypt , to whom thou hast given Church-constitution , holy laws , holy ordinances , holy prophets , and holy covenants ▪ thy people , by seperation from all people , and thy people by profession : though this thy people be as the sand of the sea , a remnant shall be saved : wherefore among the multitude of them that shall be damned , professors will make a considerable party . Thirdly , Reprobate silver shall men call them because the Lord hath rejected them ; Jer. 6. 30. the people here under consideration , are called in verse 27. Gods people , his people by profession . I have set thee for a tower and a fortress among my people , that thou maiest know and try their way , what follows ? They are all grievous revolters , walking with standers , reprobate silver , the Lord hath rejected them . In chapter ● . ver . 29. they are called also the generation of his wrath : for the Lord hath rejected , and forsaken the generation of his wrath . This therefore I gather out of these holy Scriptures ; that with reference to profession , and Church-constitution , a people may be called the people of God , but with reference to the event and final conclusion that God will make with some of them , they may be truly the generation of his wrath . Fourthly , In the 5. of Isa. you read again of the vinyard of God , and that it was planted on a very fruitful hill , planted with the choicest vines , had a wall , a tower , a wine-press belonging to it , and all things that could put it into right order and good government , as a Church , but this vinyard of the Lord of hosts brought forth wild grapes , fruits unbecoming her constitution and government , wherefore the Lord takes from her his hedge and wall , and lets her be ●roden down : reade Christs exposition upon it in Matt. 2. and 33. &c. look to it professors , these are the words of the text , for many , I say unto you , will seek to enter in , and shall not be able . Fifthly , Son of man , said God to the Prophet , the house of Israel is to me become dross , all they are brass and tin , and iron and lead , in the midest of the furnace , they are the dross of silver : Ezek. 22. 18. God had silver there , some silver , but it was but little , the bulk of that people was but the dross of the Church , though they were the members of it , but what doth he mean by the dross ? why he looked upon them as no better notwithstanding their Church-membership , then the rabble of the world , that is , with respect to their latter end , for to be called dross , it is to be put among the rest of the sinners of the world in the judgment of God , though at present they abide in his house : Thou puttest away all the wicked of the earth like dross , therefore I love thy testimonies , Psal. 119. 119. God saith of his saved ones , he hath chosen them in the furnace of affliction . The refiner , when he putteth his silver into his furnace , he puts lead in also among it ; now this lead being ordered as he knows how , works up the dross from the silver , which dross still as it riseth , he putteth by , or taketh away with an instrument ; and thus deals God with his Church , there is silver in his Church , I , and there is also dross ; now the dross are the hypocrites , and graceless ones that are got into the Church , and these will God discover and afterwards put away as dross . So that it will without doubt prove a truth of God , that many of their professors that shall put in claim for heaven , will not have it for their inheritance . Sixthly , It is said of Christ , his ●an is in his hand , and he will throughly purge his floor , and will gather his wheat into his garner , but will burn up the chaff with unquenchable fire . Mat. 3. 12. 1. The floor , is the Church of God. ( O my threshing and the corn of my floor , ) said God by the prophet , Isa. 21. 10. to his people , 2. The wheat are those good ones in his Church that shall be undoubtedly saved , therefore he saith , gather my wheat into my garner . 3. The chaff groweth upon the same stalk , and ear , and so is in the same visible body with the wheat , but there is not substance in it , wherefore in time , they must be severed one from the other , the wheat must be gathered into the garner , which is heaven : and the chaff , or professors , that want true grace , must be gathered into hell , that they may be burned up with unquenchable fire : therefore let professors look to it . Seventhly , Christ Jesus casts away two of the three grounds that are said to receive ●●e word , l●k . 8. The stony ground , received it with joy , and the thorny ground brought forth fruit almost to perfection : indeed the high-way ground was to shew us that the carnal , while such , receive not the word at all , but here is the pinch , two of the three that received it , fell short of the kingdom of heaven ; for but one of the three received it , so as to bring forth fruit to perfection ; look to it professors . Eighthly , The parable of the unprofitable servant , the parable of the man without a wedding garment , and the parable of the unsavory salt , do each of them ju 〈…〉 ie this for truth Matt. 25. 24 , 25 chap. 22. 11 , 12 , 13. chap. 5. 13. that of the unprofitable servavt , is to shew us , the ●●●th and idleness of some professors ; that of the man without a wedding-garment , is to shew us , how some professors have the shame of their wickedness seen by God , even when they are among the children of the bridgroome ; and that parable of the unsavory salt , is to shew , that as the salt that hath lost its savor is fit for nothing , no , not for the dunghill , but to be troden under the foot of men ; So some professors ( yea and great ones too , for this parable reached one of the Apostles : ) will in Gods day be counted fit for nothing but to be troden down as the mire in the streets : oh the slothful , the naked and unsavory professors , how will they be rejected of God and his Christ , in the judgment ; look to it professors . Ninthly , The parable of the tare : also ; giveth countenance to this truth ▪ for though it be said , the field is the world , yet it is said , the tares were sown even in the Church ; And while men slept , the enemy come and sowed tares among the wheat , and went his way : Matt. 13. 24 , 25. Obj. But some may object , the tares might be sowed in the world among the wheat , though not in the Churches . Answer ; But Christ by expounding this parable tells us , the tares were sown in his kingdom ( the tares , that is , the children of the devil , ver . 30. 39. As therefore the tares are gathered and burned in the fire , so shall it be in the end of this world . The son of man shall send forth his angels , and they shall gather out of his kingdom , all things that offend , and them that do iniquitie , and shall cast them into a furnace of fire , there shall be wailing and gnashing of teeth , ver . 40. 41. 42. 43. look to it professors . Tenthly , the parable of the ten virgins also , suiteth our purpose ; them ten are called the kingdom of heaven , Ma●t . 25. 1. that is , the Church of Christ , the visible rightly-constituted Church of Christ , for they went all out of the world , had all lamps and all went forth to meet the bridegroom , yet behold what an overthrow the one half of them met with at the gate of heaven , they were shut out , bid to depart , and Christ told them he did not kn●w them , ver . 10 11. tremble professors , pray professors . Eleventhly , the parable of the not that was cast into the sea , Matt. 13. 41. 42. that also counte 〈…〉 eth this truth : the substance of that parable is to shew , that souls may be gathered by the Gospel , there compared to a net , may be kept in that net , drown to shore , to the worlds end by that net ; and yet may th●n prove bad fishes , and be ca● away : the parable runs thus , The Kingdome of heaven ( the Gospel ) is like u 〈…〉 a net , which was cast into the sea ( the world ) and gathered of every k●●d ( good and bad ) which whe● it was full , they drew it to sh●re ( to the end of the world ) and sat down ( in judgment ) and gathered the good into vessels , and cast the bad away : some bad fishes , nay I doubt a great many will be ●ound in the net of the Gospel , at the day of Judgment ; watch and be sober , professors . Twelfthly , and many shall come from the east , and from the west , and shall sit down with Abraham , and Isaac , and Jacob , in the kingdome of heaven , and the children of the kingdom shall be cast out . Matt. 8. 12. The children of the kingdom whose priviledges were said to be these , to whom pertained the Adoption , and the glory , and the covenants , and the giving of the law , and the service of God , and the promise : Rom. 9. 4. I take liberty to harp the more upon the first Church , because that that happened to them , hapned as tipes and examples , intimating there is ground to think , that things of as dreadful a nature are to happen among the Church of the gentiles , 1 Cor. 10. 11. 12. neither indeed have the gentile-Churches security from God , that there shall not as dreadful things happen to them . And concerning this very thing sufficient caution is given to us also , 1 Cor. 6. 9. 10. Gal. 5. 19. 20. 21. Ephes. 5. 3. 4. 5. 6. Phil. 3. 10. 19. 2. Thes. 2. 11. 12. 2 Tim. 2. 20. 21. 2 Heb. 6. 4. 5. 6. 7. 8. chap. 10. 26. 27. 28. 2 Pet. 2. chap. 3. 1 Joh. 5. 10. Revel . 2. 20. 21. 22. Thirteenthly , the parable of the true vine and its branches , confirm what I have said , Joh. 15. 1. 2. 3. 4. 5. By the vine there , I understand Christ , Christ as head ; by the branches I understand his Church , some of these branches proved fruitless cast-aways , were in time cast out of the Church , were gathered by men and burned . Fourteenthly , and Lastly , I will come to particular instances . 1. The twelve had a devil among them . Ioh. 6. 70. 2. Ananias and Saphira were in the Church of Jerusalem , Acts. 5. 3. Simon Magus was among them at Samaria , Acts. 8. 4. Among the Church of Corinth were them that had not the knowledg of God 1 Cor 15. 5. Faul tells the Galatians , false brethren crept in unawares , and so does the Apostle Jude , and yet they were as quick-sighted to see as any now adays , Gala. 2. Jude . 3. 4. 6. The Church in Sardis had but a few names in her to whom the kingdom of heaven belonged , Thou hast a few names even in Sardis which have not defiled their garments , and they shall walk with me in white , for they are worthy , 7. As for the Church of the Laodiceans , it is called a wretched , and miserable , and poor , and blind , and naked , Rev. 3. So that put all things together , and I may boldly say as I also have said already , That among the multitude of them that shall be damned , professors will make a considerable party ; or to speak in the words of the observation , when men have put in all the claim they can for heaven , but few will have it for their inheritance . I will now shew you some reasons of the point , besides those five that I shewed you before . But first , I will shew you why the poor carnall ignorant world miss of heaven , and then why the knowing professors miss of it also . First , the poor carnal ignorant world miss of heaven , even because they love their sins , and cannot part with them ; men love darkness rather then light because their deeds be evil , Joh. 3. the poor ignorant world miss of heaven , because they are enemies in their minds to God , his word and holyness : They all must be damned who take pleasure in unrighteousness ; 2 Thes. 2. 10. 11. 12. The poor ignorant world miss of heaven because they stop their ears against convictions , and refuse to come when God cals , because I have called and ye refused , I have stretched out my hand , and no man regarded , but have set at nought all my counsels , and would none of my reproofs ; I also will laugh at your calamities , and mock when your fear cometh as desolution , and your destruction like a whirlwinde , when distress and anguish cometh upon you ; then shall you call upon me , but I will not answer , they shall seek me early but shall not finde me , Pro. 1. 24. 25 26. 27. 28. Secondly , the poor ignorant world miss of heaven because the God of this world hath blinded their eyes , that they can neither see the evil , and damnable state they are in at present , nor the way to get out of it , neither do they see the beauty of Jesus Christ , nor how willing he is to save poor sinners 2 Cor. 4. 2. 3. Thirdly , the poor ignorant world miss of heaven , because they putt off and defer coming to Christ , until the time of Gods patience and grace is over : some indeed are resolved never to come , but some again say , we will come hereafter , and so it comes to pass , that because God called and they did not hear , so they shall cry and I will not hear , saith the Lord. Zech. 7. 11. 12. 13. Fourthly , the poor ignorant world miss of heaven , because they have false apprehensions of Gods mercy , they say in their hearts , we shall have peace , though we walk in the imagination of our heart , to add drunkenness to thirst : but what saith the word , the Lord will not spare him , but then the anger of the Lord and his jealousie shall smoak against that man , and all the curses that are written in this book shall be upon him , and God shall blot out his name from under heaven . Dent. 29. 19 , 20 , 21. Fifthly , the poor ignorant world miss of heaven , because they make light of the Gospel that offereth mercy to them freely , and because they lean upon their own good meanings and thinkings and doings , Matt. 22. 1 , 2 , 3 , 4 , 5. Rom. 9. 30 , 31. Sixthly , The poor carnal world miss of heaven , because by unbelief , which reigns in them , they are kept for ever from being cloathed with Christs righteousness , and from washing in his blood , without which there is neither remission of sin , nor justification . But to pass these till anon . I come in the next place to shew you some reasons why the professor falls short of heaven . First , In the general , they rest in things below special grace , as in awakenings that are not special , in repentance that is not special , in faith that is not special , &c. and a little to run the parallel betwixt the one and the other , that if God will , you may see and escape . 1. Have they that shall be saved awakenings about their ●●are by nature , so have they that shall be damned : they that never go to heaven may see much of sin and of the wrath of God due thereto : this had Cain , and Judas , and yet they came short of the kingdom . Gen. 4. Matt. 27. 4. The saved have convictions in order to their eternal life , but the others convictions are not so : the convictions of the one doth drive them sincerly to Christ , the convictions of the other doth drive them to the law , and the law to desperation at last . 2. There are also convictions that shew a man his necessity of Christ , but wanting grace to lay hold effectually on Christ , they joyn the law also with the Savior , and so perish , or through despair of obtaining the power of grace , they rest in the notions and profession of grace , and so perish . 3. There is a repentance that will not save , a repentance to be repented of , and a repentance to salvation , not to be repented of , 2 Cor. 7. 10. yet so great a similitude , and likeness there is betwixt the one and the other , that most times the wrong is taken for the right , and through this mistake professors perish . As 1. In saving repentance there will be an acknowledgement of sin ; and one that hath the other repentance may acknowledg his sins also , Matt. 27. 4. 2. In saving repentance there is a crying out under sin , but one that hath the other repentance may cry out under sin also , Gen. 4. 13. 3. In saving repentance there will be humiliation for sin , and one that hath the other repentance may humble himself also , 1 King. 21. 29. 4. Saving repentance is attended with self-loathing , but he that hath the other repentance may have loathing of sin too , 2 Pet. 2. 22. a loathing of sin , because it is sin , that he cannot have , but a loathing of sin because i● is offensive to him , that he may have ▪ the dog doth not loath that which troubleth his stomach because it is there , but because it troubleth him ▪ when it has done troubling of him , he can turn to it again , and li●k it up as before it troubled him . 5. Saving repentance is attended with prayers and tears , but he that hath none but the other repentance , may have prayers and tears also ▪ Gen. 27. 34 , 35. Heb. 12. 14 , 15 , 16. 6. In saving repentance there is fear and reverence of the word , and Ministers , that bring it ; but this may be also where there is none but the repentance that is not saving : for Herod feared John , knowing that he was a just man , and holy , and observed him ; when he heard him , he did many things , and heard him gladly , Mark. 6. ●0 . 7. Saving repentance makes a mans heart very tender of doing any thing against the word of God : But Balaam could say , If Balak would give me his house full of silver and gold , I cannot go beyond the word of the Lord , Numb . 24. 13. Behold , then how far a man may go in repentance , and yet be short of that which is called repentance unto salvation not to be repented of . 1. He may be awakened . 2. he may acknowledge his sin . 3. he may cry out under the burden of sin . 4. he may have humility for it . 5. he may loath it . 6. may have prayers and tears against it . 7. may delight to do many things of God. 8. may be afraid of sinning against him , and after all this may perish for want of saving repentance . Secondly , Have they that shall be saved , faith ; why they that shall not be saved , may have faith also . Yea a faith in many things , so like the faith that saveth , that they can hardly be distinguished ( though they differ , both in root and branch : ) to come to particulars . 1. Saving faith hath Christ for its object , and so may the faith have that is not saving ; those very Jews , of whom it is said , they believed on Christ ; Christ tells them , and that after their believing : you are of your father the devil , and the lusts of your father ye will do . Jo. 8. from ● . 30. to v 44 2. Saving faith is wrought by the word of God , and so may the faith be , that is not saving , Luk. 3. 13. 3. Saving faith looks for justification without works , and so may a faith do that is not saving , Jam. 2. 18. 4. Saving faith will sanctifie and purify the heart and the faith that is not saving may work a man off from the pollutions of the world , as it did Judas and Demas , and others , see 2 Pet. 2. 5. Saving faith will give a man tasts of the world to come , and also joy by them tasts , and so will the faith do that is not saving , Heb. 6. 4. 5. Luk. 8. 13. 6. Saving faith will help a man , if called thereto , to give his body to be burned for his religion , and so will the faith do to that is not saving , 1 Cor. 13. 1. 2. 3. 4. 7. Saving faith will help a man to look for an inheritance in the world to come , and that may the faith do that is not saving : all those virgins took their lamps , and went forth to meet the bridegroom , Matt. 25. 1. 8. Saving faith will not only make a man look for , but prepare to meet the bridegroom , and so may the saith do that is not saving ; then all th●se virgins arose and trimmed their lamps , Matt. 25. 7. 9. Saving faith will make a man look for an interest in the kingdom of heaven with confidence , and the faith that is not saving will even demand entrance of the Lord : Lord , Lord , open unto us ; Matt. 2● . 11. 10. Saving faith will have good works follow it into heaven , and the faith that is not saving , may have great works follow it , as far as to heaven gates , Lord , have we not prophesied in thy name , and in thy name cast out devils , and in thy name done many wondrous works . Matt. 7. 22. Now then , if the saith that is not saving , may have Christ for its object , be wrought by the word , look for justification without works , work men off from the pollutions of the world , and give men tasts of , and joy in the things of another world ; I say , again , if it will help a man to bu●●● for his Judgment , and to look for an inheritance in another world , yet if it will help a man to to prepare for it , claim interest in it , and if it can carry great works , many great and glorious works as far as heaven gates , then no marvel if abundance of people take this faith for the saving faith , and so fall short of heaven thereby . Alas friends ! there are but few that can produce such for repentance , and such saith , as yet you see , I have proved even reprobates have had in several ages of the Church . But , Thirdly , they that go to heaven are a praying people , but a man may pray that shall not be saved ; pray ! he may pray , pray dayly , yea , he may ask of God the ordinances of Justice , and may take delight in approaching to God , nay further , such souls may as it were cover the altar of the Lord with tears , with weeping , and crying out , Isa 28. 2. Mala. 12. 13. Fourthly , do Gods people keep holy-fasts , they that are not his people may keep fasts also , may keep fasts often , even twice a week , The pharisee stood , and prayed thus with himself , God I thank thee , that I am not as other men are , extortioners , unjust , adulterers , or even as this publican : I fast twice a week , I give tithes of all that I possess . Luk. 10. 11. 12. I might enlarge upon things , but I intend but a little book : I do not question but many Balaamites will appear before the Judgment-seat to condemnation : men that have had visions of God , and that knew the knowledge of the most high , men that have had the spirit of God come upon them , and that have by that been made other men , yet these shall go to the generations of their fathers , they shall never see light : Numb . 24. 2. 4. 16. 1 Sam. 10. 6. 10. Psal. 49. 19. I reade of some men , whose excellency in religion mounts up to the heavens , and their head reaches unto the clouds , who yet shall perish for ever like their own dung , and he , that in this world hath seen them , shall say , at the Judgment , where are they ? Job . 20. 5. 6. 7. There will many an one that were gallant professors in this world , be wanting among the saved in the day of Christs coming : yea many whose damnation was never dream't of : which of the twelve ever thought that Judas would have proved a devil ? nay , when Christ suggested that one among them were naught , they each were more afraid of themselves then of him : Matt. 26. 21. 22. 2● . who questioned the salvation of the foolish virgins , the wise ones did not , they gave them the priviledge of communion with themselves : Matt. 25. The discerning of the heart ; and the insallible proof of the truth of saving-grace , is reserved to the Judgment of Jesus Christ at his coming ; the Church and best of saints , sometimes hit , and sometimes miss in their judgments about this matter ; and the cause of our missing in our judgment , is ; 1. partly because we cannot infallibly , at all times , distinguish grace that saveth , from that which doth but appear to do so . 2. partly also because some men have the art to give right names to wrong things . 3. and partly because we being commanded to receive him that is weak , are afraid to exclude the least Christian , by a hid means ▪ hypocrites creep into the Churches , but what saith the Scripture ? I the Lord search the heart , I try the reins : And again , all the Churches shall know that I am he that searches the reins and hearts , and I will give to every one of you , according to your works : Jer. 11. 20. chap. 17. 10. Revel . 2. 23. To this searcher of hearts , is the time of infallible discerning reserved , and then you shall see how far grace that is not saving , hath gone ; and also how few will be saved indeed . The Lord awaken poor sinners by my little book . I come now to make some brief Use and Application of the whole : and my first word shall be to the open profane : poor sinner , thou readest here , that but a few will be saved , that many that expect heaven , will go without heaven ; what saist thou to this , poor sinner ? Let me say it over again : There are but few to be saved , but very few , let me add , but few professors ; but few eminent professors ; what saist thou now sinner ? If Judgment begins at the house of God , what will the end of them be that obey not the Gospel of God ? This is Peters question , canst thou answer it , sinner ? yea , I say again , if judgement must begin at them , will it not make thee think , what shall become of me ? and I add , when thou shalt see the stars of heaven to tumble down to hell , canst thou think that such a muck-heap of sin as thou art , shalt be lifted up to heaven ? Peter asks thee another question , to witt , If the righteous scarcely be saved , where shall the ungodly , and sinners appear ? 1 Pet. 14. 18 , 19. canst thou answer this question sinner ? stand among the righteous thou maiest not ; ( the ungodly shall not stand in the judgment , nor sinners in the congregation of the righteous : Psal. 1. 5. ) stand among the wicked thou then wilt not dare to do ; where wilt thou appear sinner ? to stand among the hypocrits will avail thee nothing : the hipocrite shall not come before him , that is , with acceptance , but shall perish : Job . 13. 16. Because it concern● thee much , let me over with it again : when thou shalt see lesse sinners then thou art bound up by angels in bundles to burn them , where wilt thou appear sinner ? Thou maist wish thy self another man , but that will not help thee sinner ; thou maist wish , would I had been converted in time , but that will not help thee neither ; and if like the wise of Jeroboam , thou shouldest fain thy self to be another woman , the prophet , the Lord Jesus would soon finde thee out ; what wilt thou do poor sinner : heavy tidings , heavy tidings will attend thee , except thou repent , poor sinner ! 1 King. 14. 2 , 5 , 6. Luk. 13. 3 , 5. O the dreadful state of a poor sinner , of an open profane sinner : every body that hath but common sense knows that this man is in the broad way to death , yet he laughs at his own damnation . Shall I come to particulars with thee ? 1. Poor unclean sinner , the harlots house is the way to hell , going down to the chambers of death : Pro. 2. 18. chap. 5. 5. chap. 7. 27. 2. Poor swearing , and theivish sinner , God hath prepared the curse , that every one that stealeth shall be cut off , as ●n this side , according to it , and every one that swrareth , shall be cut off on that side , according to it . Zech. 5. 3. 3. Po●r drunken sinner , what shall I say to thee - Wo to the drunkards of Ephreim ; wo them that are mighty to drink wine , and men of strong drink ; they shall not inherit the kingdom of heaven . Isa. 28. chap. 5. 11 , 12. 1 Cor. 6. 9 , 10. 4. Poor covetous worldly man , Gods word saies , that the covetous the Lord abhorreth ; that the covetous man is an idolater , and that the covetous shall not inherit the kingdom of God. Psal. 10. 3. Ephes. 5. 5. Joh. 2. 15. 1 Cor. 6. 9 , 10. 5. And thou lyar . what wilt thou do ? All lyars shall have their part in the lake that burneth with fire and brimstome : Revel . 21. 8 , 27. I shall not in large , poor sinner , let no man deceive thee , for because of these things cometh the wrath of God upon the children of disobedience : Ephes. 5. 6. I will therefore give thee a short call and so leave thee . Sinner awake , yea , I say , unto thee awake : sin lieth at thy door , and Gods axe lieth at thy root , and hell-fire is right underneath thee : I say again , awake . Every tree therefore that bringeth not forth good fruit , is hewn down , and cast into the fire . Gen. 4. 7. Matt. 3. 10. Poor sinner awake , eternity is coming , & his son , they are both coming to judge the world , awake ; art yet asleep ? poor sinner ! let me se● the trumpet to thine ear once again . The heavens will be shortly on a burning flame , the earth and the works thereof shall be burned up , and then wicked men shall go into perdition , dost thou hear this sinner ? 2 Pet. 3. Hark again , the sweet morsels of sins will then be fled , and gone , and the bitter burning fruits of them only left , what saist thou now sinner ? can●t thou drink hell fire ? will the wrath of God be a pleasant dish to thy ta●t ? this must be thine every days meat and drink in hell , sinner . I will yet propound to thee Gods ponderous question , and then for this time leave thee . Can thine heart endure , or can thy hands be strong in the day that I shall deal with thee saith the Lord ? Ezek. 22. 14. what saist thou ? wilt thou answer this question now ? or wilt thou take time to do it ? or wilt thou be desperate and venture all ? And let me put this text in thine ear to keep it open , and so the Lord have mercy upon thee ; upon the wicked shall the Lord rain snares , fire , and brimstone , and an horrible tempest , this shall be the portion of their cup : Psal. 11. 6. repent sinners . Secondly , my second word is to them that are upon the potters wheel , concerning whom , we know not , as yet , whether their convictions , and awaknings will end in conversion or no ; several things I should say to you , both to further your convictions , and to caution you from staying any where below , or short of saving grace . 1. Remember that but few shall be saved , and if God should count thee worthy to be one of that few , what a mercy would that be . Ephes. 2. 45. 2. Be thankful therefore for convictions , conversion begins at conviction , though all conviction doth not end in conversion . It is a great mercy to be convinced that we are sinners , and that we need a Saviour , count it therefore a mercy , and that thy convictions may end in conversion ; do thou 1. Take heed of stiffling of them ▪ it is the way of poor sinners , to look upon convictions , as things that are hurtful , and therefore they use to shun the awakening ministry , and to check a convincing conscience : such poor sinners , are much like to the wanton boy that stands at the maids elbow to blow out her candle as sa●● as she lights it at the fire : convinced sinner , God lighteth thy candle , and thou put ● it out ; God lights it ▪ again , and thou puttest it out ; ( yea how of● is the candle of the wicked put out ? Iob. 21. 17. At la● God resol●eth he will light thy candle no more , and then like the Egyptians , you dwell all your days in darkness , and never see light more , but by the light of hell-fire ; wherefore give glory to God , and if he awakens thy conscience , quench not thy convictions , do it , saith the prophet , before he cause darkness , and before your feet ●●●●ble up in the dark mountains ; and he turn your convictions into the shadow of death , and make them gross darkness . Jer. 13. 16. 1. Be willing to see the worst of thy condition , 't is better to see it here , then in hell : for thou maiest see thy misery here or there . 2. Beware of little sins , they will make way for great ones , and they again will make way for bigger , upon which Gods wrath will follow , and then may thy latter end be worse then thy beginning 2 Pet. 20. 3. Take heed of bad company , and evil communications , for that will corrupt good manners : God saith , evil company will turn thee aw●y from following him , and will tempt thee to serve other Gods ▪ devils : so the anger of the Lord , will be kindled against thee , and destroy thee suddenly , Deut. 7. 3. 4. Beware of such a thought as bids thee delay repentance , for that is damnable , Pro. 1. 24. Zee . 7. 12. 13. 5. Beware of taking example by some poor carnal professor , whose religion lies in the tip of his tongue ▪ Beware I say of the man whose head swims with notions , but his life is among the unclean , Job . 36. 14. He that walketh with wise men shall be wise , but a companion of fools shall be destroyed , Pro. 13. 20. 6. Give thy self much to the word , and prayer , and good conference . 7. Labour to see the sin that cleaveth to the best of thy performances and know that all is nothing if thou beest not found in Jesus Christ. 8. Keep in remembrance that Gods eye is upon thy heart , and upon all thy wayes : can any hide himself in secret places that I should not see him saith the Lord ? do not I fill heaven and earth , saith the-Lord ? Jer. 23. 24. 9. Be often imeditating upon death , and judgment . Eccle. 11. 9 chap 12. 14. 10. Be often thinking what a dreadful end , sinners , that have neglected Christ , will make at that day of death , and judgment : Heb. 10. 31. 11. Put thy self often , in thy thoughts , before Christs judgment-seat , in thy sins , and consider with thy self , were I now before my judge , how should I look , how should I shake and tremble . 12. Be often thinking of them that are now in hell past all mercy , I say , be often thinking of them , thus , 1. They were once in the world , as I now am . 2. They once took delight in sin , as I have done . 3. They once neglected repentance as Satan would have me do . 4. But now they are gone , now they are in hell , now the pit hath shut her mouth upon them , Thou mayest also doubt thy thoughts of the damned , thus . 1. If these poor creatures were in the world again , would they sin as they did before ? would they neglect salvation as they did before ? 2. If they had sermons , as I have ; if they had the bible , as I have ; if they had good company , as I have ; yea if they had a day of grace , as I have ; would they neglect it as they did before ? sinner , coulde ▪ t thou soberly think of these things they might help ( God blessing them ) to awaken thee , and to keep thee awake to repentance , to the repentance that is to salvation ●●ver to be repented of . Object . But you have said , few shall be saved , and some that go a great way , yet are not saved ; at this therefore , I am even discouraged , and awakned : I think I had as good go no further , I am indeed under conviction , but I may perish , & if I go on in my sins I can but perish , and 't is ten , twenty , a hundred to one , if I be saved should I be never so earnest for heaven . Answ. That few will be saved must needs be a truth , for Christ hath said it ; that many go far , and come short of heaven , is as true , being testified by the same hand : but what then ? why then I had as good never seek : who told thee so ? must no body seek , because few are saved , this is just contrary to the text , that bids us , th 〈…〉 strive : strive to enter in , because 〈◊〉 gate is strait , and because many will seek to enter in , and shall not be able . ●u● why go back again , seeing that is the next way to hell , never go over hedge and ditch to hell , if I must needs go thither , I will go the sa●dest way about ; but who can tell though there should not be saved so m●●y as there shall , but thou mayst be ●ne of that few . They that miss of l●●e perish because they will not let go their sins , or because they take up in profession short of the saving saith of the Gospel : They perish I say , because they are content with such things as will not prove graces of a saving nature , then they come to be tryed in the sire , otherwise the promise is free and full , and everlasting . Him that cometh to me , says Christ , I will in no wise c●st out for God so loved the world , that he gave his only begotten son , that whosoever believeth in him might not perish but have everlasting life . Ioh. 6. 37. wherefore let not this thought , few shall be saved , weaken thy heart , but let it cause thee to mend thy pace , to mend thy crys , to look well to thy grounds for heaven ; let it make thee fly faster from sin , to Christ , let it keep thee awake and out of carnal security , and thou maist be saved . Thirdly , my third word is to professors , sirs , give me leave to set my trumpet to your ears again a little , when every man hath put in all the claim they ▪ can for heaven , but few will have it for their inheritance . I mean but few professors , for so the text intendeth , and so I have also proved , f●r many , I say unto you , will seek to enter in , and shall not be able . Let me therefore a little expostulate the matter with you , O ye thousands of professors . First , I begin with you whose religion lieth only in your tongues , I mean you who are little or nothing known from the rest of the rabble of the world , only you can talk better then they : hear me a word or two . If I speak with the tongue of men and angels , and have not charity , that is , love to God , and Christ , and saints , and holyness , I am nothing , no child of God ; and so have nothing to do with heaven , 1 Cor. 13. a prating tongue will not unlock the gates of heaven , nor blinde the eyes of thy judge ; look to it : the wise in heart will receive commandments but a prating fool shall fall : Pro. 10. 8. Secondly , covetous professor , thou that mak'n a gain of religion , that usest thy profession to bring grift to thy mill ; look to it also , gain is not godlyness ; Iudas's religion lay much in the bag , but his soul is now burning in hell ; all covetousness is Idolatry , but what is that or what will you call it , when men are religions for filthy ●u●re ●uke , Ezek. 33. 31. Thirdly , wanton professors I have a word for you ; I mean , you that can tell how to misplead Scripture , to maintain your pride , your banqueting , and abominable idolatry : reade what Peter says , you are the share and damnation of others ; you allure through the lust of the flesh , through much wantonness , those that were clean escaped from them who live in errour , 2 Pet. 2. 18. besides the holy Ghost hath a great deal against you , for your feastings , and eating without fear , not for health , but gluttony : Jud. 12. further Peter saies , that you that count it pleasure to riot in the day time , are spots and blemishes , sporting your selves with your own deceivings . 2 Pet. 2. 13. And let me ask , did God give his word to justifie your wickedness , or doth grace teach you to plead for the flesh , or the waking provision for the lusts thereof ; of these , also are they that feed their bodyes to strengthen their lusts under pretence of strengthning frail nature . But pray remember the text , many , I say unto you , will seek to enter in , and shall not be able . Fourthly , I come next to the opinionist , I mean to him whose religion lieth in some circumstantials of religion ; with this sort this kingdom swarms at this day ; these think all out of the way that are not of their mode , when themselves may be out of the way in the midest of their zeal for their opinions , pray do you also observe the text , many , I say unto you , will seek to enter in , & shall not be able . Fifthly , neither is the formalist exempted from this number : he is a man that hath lost all but the shell of religion , he is hot indeed for his form , and no marvel , for that is his all to contend for , but his form being without the power and spirit of godlyness , it will leave him in his fins ; nay , he standeth now in them , in the sight of God , 2 Tim. 3. 5. and is one of the many that will seek to enter in , and shall not be able . Sixthly , The legalist comes next , even him that hath no life but what he makes out of duties , this man , hath chosen to stand and fall by Moses who is the condemner of the world , there is one that accuseth you , even Moses in whom ye trust . Joh. 5. 45. Seventhly , There is in the next place the libertine , he that pretendeth to be against forms , and duties , as things that gender to bondage , neglecting the order of God : this man pretends to pray always , but under that pretence , prays not at all ; he pretends to keep every day a sabath , but this pretence serves him only to cast off all set times for the worship of God. This is also one of the many that will seek to enter in and shall not be able . Tit. 1. 16. Eightly , There is the temporizing Latitudinarian , he is a man that hath no God but his belly , nor any religion but that by which his belly is worshiped , his religion is always like the times , turning this way and that way , like the cock on the steeple , neither hath he any conscience but a benumned or seared one , and is next door to a down right athiest , and also is one of them many that will seek to enter in , and shall not be able . Ninthly , There is also the wilfully ignorant professor , or him that is afraid to know more , for fear of the cross ; he is for picking and chusing of truth , and loveth not to hazzard his all for that worthy name by which he would be called : when he is at any time overset by arguments , or awaknings of conscience , he uses to heal all , by , I was not brought up in this faith , as if it were unlawful for Christians to know more then hath been taught them at first conversion , there are many Scriptures that lie against this man , a● the 〈…〉 of great guns , and he is one of the many that will seek to enter in and shall not be able . Tenthly , we will add to all these , the professor that would prove himself a Christian by comparing himself with others , insteed of comparing himself with the word of God. This man comforts himself because he is as holy as such , and such : he also knows as much as that old professor , and then concludes he shall go to heaven : as if he certainly knew , that those with whom he compareth himself would be undoubtedly saved , but how if he should be mistaken , nay may they not both fall short ; but to besure he is in the wrong that hath made the comparison . 2 Cor. 10. 12. and a wrong foundation will not stand in the day of Judgment . This man therefore is one of the many that will seek to enter in & shall not be able . Eleventhly , There is yet another professor ; and he is for God and for Baal too , he can be any thing , for any company : he can throw stones with both hands , his religion alters as fast as his company : he is a frog of Egypt and can live in the water , and out of the water , he can live in religious company and again as well out , nothing that is disorderly comes a miss to him , he 'll hold with the hair , and run with the hound , he carries fire in one hand , and water i' th t'other ; he is a very any thing but what he should be : This is also one of the many that will seek to enter in , and shall not be able . Twel●thly , There is also that free-willer who denies to the holy Ghost the sole work in conversion , and that Socinian , who denieth to Christ that he hath made to God satisfaction for sin : and that Quaker who takes from Christ the true natures in his person , & I might add as many more : touching whose damnation ( they dying as they are ) the Scripture is plain : these will seek to enter in & shall not be able . But Fourthly , if it be so , what a strange disapointment , wil many professors meet with at the day of Judgment : I speak not now to the open profaner , every body ( as I have said ) that hath but common understanding between good and evil , knows that they are in the broad way to hell and damnation , and they must needs come thither , nothing can ●inder it , but repentance unto salvation , except God should prove a lier to save them , & t is hard ventring of that . Neither is it amiss , if we take notice of the examples that are briefly mentioned in the Scriptures concerning professors that have miscarried . 1. Judas perished from among the Apostles . Acts. 1. 2. Demas as I think perished from among the Evangelists 2 Tim. 4. 10. 3. Diotrephes from among the Ministers , or them in office in the Church . 3. Ioh. 9. 10. 4. And as for Christian professors , they have sell by heaps , and almost by whole Churches , 2 Tim. 1. 15. Revel . ● . 4. 15. 16. 17. 5. Let us adde to these , that the things mentioned in the Scriptures about these matters , are but brief hints , and items of what is afterwards to happen ; as the Apostle said ; some 〈…〉 are open before hand , going before 〈…〉 judgement , and some men they ●●l●ow after , 1 Tim. 5 24. So t 〈…〉 fellow-professor , let us fear , 〈…〉 mise being le●t us of en●●ing into 〈…〉 ●e●t , any of us should seem ●o come short of it ▪ O to come 〈…〉 nothing kils like it , nothing will burn like it . I intend not discouragements but awaknings , the Churches have need of awakning and so hath all professors , do not despise me therefore , but hear me over again ? what a strange disappointment will many professors meet with at the day of God almighty ! a disappointment , I say and that as to several things . 1. They will look to escape hell , & yet fall just into the mouth of hell ! what a disappointment will here be . 2. They will look for heaven but the gate of heaven will be shut against them ! what a disappointment is here ? 3 ▪ They will expect , that Christ should have compassion for them , but will finde that he hath shut up all bowels of compassion from them ! what a disappointments here ? 〈…〉 , fifthly , As this disappointment will be fearful , ●o certainly it 〈…〉 . 〈…〉 o be 〈…〉 and 2. Will it not be amazing to them to see their own madness and folly , while they consider how they have dallyed with their own souls , and took lightly for granted , that they had that grace that would save them but hath left them in damnable state . 3. Will they not also be amazed one at another , while they remember how in their life time , they counted themselves fellow-heirs of life . To allude to that of the prophet : they shall be amazed one of another , their faces shall be as flames . Isa. 13. 8. 4. Will it not be amazing to some of the damned themselves , to see some come to hell that then they shall see come thither . To see preachers of the word ; professors of the word , practisers in the word , to come thither ; what wondring was there among them at the fall of the king of Babilon , since he thought to have swallowed up all because he was run down by the Modes and Persians , how art thou fallen from heaven Lucifer , sun of the morning ? how art thou cut down to the ground that didst weaken the nations ? If such a thing as this , will with amazement , surprize the damned , what an amazement will it be to them to see such an one as he , whose head reached to the clouds : to see him come down to the pit , and perish for ever like his own dung . Hell from beneath is moved for thee , to meet thee at thy coming , it stirreth up the dead for thee , even all the chief ones of the earth . Isa. 14. they that see thee , shall ●narrowly look upon thee and consider thee , saying , is this the man●● Is this he that professed and dispu●●d , and forsook us , but now he is come to us again ? is this he that separated from us , but how is he fallen with us into the same eternal damnation with us ? Sixthly , yet again , one word more , if I may awaken professors 1. consider , though the poor carnal world , shall certainly perish , yet they will want these things to aggravate their sorrow which thou wilt meet with in every thought that thou wilt have of the condition thou wast in when thou wast in the world . 1. They will not have a profession to bite them when they come thither . 2. They will not have the tasts of a lost heaven , to bite them when they come thither . 3. They will not have the thoughts ▪ of , I was almost at heaven , to bite them when they came thither . 4. They will not have , the thoughts of , how they cheated saints , Ministers , Churches , to bite them , when they come thither . 5. They will not have the dying thoughts of false faith , false hope , false repentance , and false holyness to bite them when they come thither . I was at the gates of heaven , I looked into heaven , I thought I should have entred into heaven ! O how will these things sting ! they will , if I may call them so , be the sting of the sting of death in hell fire . Seventhly , Give me leave now in a word , to give you a little advice . 1. Doest thou love thine own soul , then pray to Jesus Christ for an awakned heart , for an heart so awakned , with all the things of another world , that thou maiest be allured to Jesus Christ. 2. When thou comest there , beg again for more awaknings about sin , hell , grace , and about the righteousness of Christ. 3. Cry also for a spirit of discerning , that thou maist know that which is saving-grace indeed . 4. Above all studies , apply thy self to the study of those things , that shew thee the evil of sin , the shortness of mens life , and which is the way to be saved . 5. Keep company with the most godly among professors . 6. When thou hearest what the nature of true grace is , defer not to ask thine own heart , if this grace be there ; and here take heed , 1. That the preacher himself be●ound , and of good life . 2. That thou takest not seeming graces for real ones , nor seeming fruits for real fruits . 3. Take heed that a sin and thy life goes not unrepented of , for that will make a ●law in thine evidence , a wound in thy conscience , and a breach in thy peace , and an hundred to one if at last , it doth not drive all the grace in thee into so dark a corner of thy heart , that thou shalt not be able , for a time , by all the torches that are burning in the Gospel to finde it out to thine own comfort and consolation . FINIS . 
A30130	----	Come & welcome to Jesus Christ, or, A plain and profitable discourse upon the sixth of John, 37 vers shewing the cause, truth and manner of the coming of a sinner to Jesus Christ, with his happy reception and blessed entertainment / written by J. Bunyan. Bunyan, John, 1628-1688. 1678 Approx. 357 KB of XML-encoded text transcribed from 152 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A30130 Wing B5495 ESTC R30257 11276324 ocm 11276324 47254 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A30130) Transcribed from: (Early English Books Online ; image set 47254) Images scanned from microfilm: (Early English books, 1641-1700 ; 1456:24) Come & welcome to Jesus Christ, or, A plain and profitable discourse upon the sixth of John, 37 vers shewing the cause, truth and manner of the coming of a sinner to Jesus Christ, with his happy reception and blessed entertainment / written by J. Bunyan. Bunyan, John, 1628-1688. 297, [1] p. Printed for B. Harris ..., London : 1678. Errata at end. Reproduction of the original in the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- N.T. -- John VI, 37 -- Criticism, interpretation, etc. 2005-02 TCP Assigned for keying and markup 2005-03 Apex CoVantage Keyed and coded from ProQuest page images 2005-04 Judith Siefring Sampled and proofread 2005-04 Judith Siefring Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion Come , & Welcome , TO JESUS CHRIST . OR , A plain and profitable Discourse upon the Sixth of John , 37 Vers. Shewing the Cause , Truth , and Manner of the Coming of a Sinner to Jesus Christ ; with his Happy Reception , and Blessed Entertainment . Written by J. Bunyan . And they shall come which were ready to Perish , Isa. 27. 13. LONDON , Printed for B. Harris at the Stationers Arms in Swithings Rents in Cornhil by the Royal Exchange , 1678. Come , & Welcome , TO JESUS CHRIST . John 6. 37. All that the Father giveth me , shall come to me ; and him that cometh to me , I will in no wise cast out . A Little before in this Chapter you may read , That the Lord JESUS walked on the Sea to go to Capernaum , having sent his Disciples before in a Ship : But the Winds was contrary , by which means the Ship was hindred in her Passage : Now about the fourth watch of the night , Jesus came Walking upon the Sea , and overtook them ; at the sight of whom they were afraid . Note , When Providences are black and terrible to Gods People , the Lord Jesus shews himself to them in wonderful manner , the which , somtimes they can as little bear , as they can the things that before were terrible to them . They were afraid of the Wind , and the Water ; they were also afraid of their Lord and Saviour , when He appeared to them in that State. But He said , be not afraid , it is I. Note , That the End of the appearing of the Lord Jesus unto his people , ( though the manner of his appearing be never so terrible ) is to alay their fears and perplexities . Then they received him into the Ship , and immediately the Ship was at the Land whether it went. Note , When Christ is absent from his people , they go on but slowly , and with great difficulty ; but when he joyneth himself unto them , Oh! how fast they stear their course , how soon are they at their Journies end ! The people now among whom he last preached , when they saw that both Jesus was gon , and his Disciples , they also took shipping and came to Capernaum seeking for Jesus . And when they had found him , they wonderingly asked him , Rabbi , when camest thou hither ? But the Lord Jesus , slighting their complement , answered , Verily , Verily , ye seek me , not because ye saw the Miracles , but because ye did eat of the Loaves and were filled . Note , A People may follow Christ far , for base ends , as these went after him beyond - Sea for Loaves ; a mans belly will carry him a great way in Religion : yea , a mans belly will make him venture far for Christ. Note again , They are not feigning complements , but gracious intentions that crowns the work , in the eye of Christ : Or thus , It is not the toyl , and business of professors , but their love to him , that makes him approve of them . Note again , When men shall look for friendly entertainment at Christ's Hand ( if their hearts be rotten ) even then will they meet with a check and rebuke : Ye seek me not because ye saw the Miracles , but because ye did eat of the Loaves , and were Filled . Yet observe again , He doth not refuse to give , even to these , good counsel ; he bids them Labor for the meat that endureth to eternal Life . O how willingly would Jesus Christ have even those Professors that come to him with pretences only , come to him sincerely , that they may be saved . The Text , you will find , is after much more discourse with , and about this people ; and it is uttered by the Lord Jesus as the conclusion of the whole , and intimateth , that since they were Professors in pretence only ; and therefore such as his soul could not delight in as such , that he would content himself with a Remnant that his Father had bestowed upon him . As who should say , I am not like to be Honoured in your Salvation ; but the Father hath bestowed upon me a people , and they shall come to me in Truth ; and in them will I be satisfied . The Text therefore may be called Christ's repose ; in the fulfilling whereof , he resteth himself content , after much Labor , and many Sermon spent , as it were , in vain . As he saith by the Prophet : I have Labored in vain , I have spent my strength for nought , and in vain , Isa. 49. 4. But as there he saith , my Judgment is with the Lord , and my work with my God : So in the Text , he saith , All the Father giveth me , shall come to me ; and them that cometh to me , I will in no wise cast out . By these words therefore , the Lord Jesus comforteth himself under the consideration of the dissimulation of some of his followers . He also thus betook himself to rest under the consideration of the little effect that his Ministry had even in Capernaum , Corazin and Bethsaida . I thank thee O Father , said he , Lord of Heaven and Earth , because thou hast hid these things from the wise and prudent , and hast revealed them to babes : even so Father , for so it seemed good in thy sight , Matt. 11. 25. Luke . 10. 21. The Text , in the general standeth of two parts , and hath special respect to the Father , and the Son : As also to their joynt management of the Salvation of their People . All that the Father giveth me , shall come to me ; and him that cometh to me , I will in no wise cast out . The first part of the Text , as is evident , respecteth the Father and his gift ; the other part , the Son and his reception of that gift . First , For the gift of the Father , there is this to be considered about it ; to wit , The gift it self , and that is a gift of certain persons to the Son. The Father giveth , and that gift shall come ; And Him that cometh . The gift then is of Persons ▪ the Father giveth Persons to Jesus Christ. Secondly , Next , you have the Sons reception of this gift , and that sheweth it self in these particulars . 1. In his hearty acknowledgment of it , to be a gift : The Father giveth me . 2. In his taking notice , after a solemn manner , of All , and every part of the gift : All that the Father giveth me . 3. In his resolution to bring them to himself . All the Father giveth me , shall come to me . 4. And in his determining , that not any thing shall make him dislike them in their coming . And him that cometh to me , I will in no wise cast out . These things might be spoken to at large , as they are in this method presented to view ; but I shall chuse to speak to the words , 1. By way of Explication . 2. By way of Observation . First , By way of Explication . [ All ] that the Father giveth me . This word , All , is often used in Scripture ; and is to be taken more largely , or more strictly , even as the Truth , or argument for the sake of which it is made use of , will bare : wherefore , that we may the better understand the mind of Christ , in the use of it here , we must consider , that it is Limited , and Restrained , only to those that shall be Saved ; to wit , to those that shall come to Christ ; even to those that he will , in no wise cast out . Thus also the word All Israel , is sometimes to be taken ( though sometimes it is taken for the whole Family of Jacob. ) And so All Israel shall be saved , Rom. 11. By All Israel , here he intendeth , not All of Israel in the largest sence : For they are not All Israel which are of Israel ; neither because they are the Seed of Abraham are they All Children , but in Isaac shall thy seed be called : That is , they which are the Children of the flesh ; these are not the Children of God , but the Children of the promise are counted for the seed , Rom. 9. 6 , 7 , 8. This word , All , must therefore be limited , and enlarged , as the truth , and argument , for the sake of which it is used , will bare ; else we shall abuse Scriptures and Readers , & our selves , & All. And I , if I be lifted up from the earth , said Christ , will draw All men after me , Joh. 12. 32. Can any man imagine , that by All , in this place , he should mean All , and every individual man in the World ; and not rather , That All , that is consonant to the scope of the place ? And if by being lift up from the earth , he means , as he should seem , his being taken up into Heaven ; and if by drawing All men after him , he meant a drawing of them into that place of Glory : then must he mean , by All Men , Those , and only Those , that shall in truth be eternally Saved from the Wrath to Come . For God hath concluded them All in unbelief , that he might have mercy upon All , Rom. 11. 32. Those intended in this Text , are the Jews , even All of them , by the first [ All , ] that you find in the words . The second All doth also intend the same People ; but yet only so many of them as God will have Mercy upon . He hath concluded them All in unbelief , that he might have Mercy upon All. The All also in the Text , is also to be limited , and restrained to the Saved , and to them only . But again : The word [ Giveth ] or hath given , must be restrained after the same manner , to the same limited number . All that the Father giveth me . Not all that are given , if you take the gift of the Father to the Son , in the largest sence . For in that sence , there are Many given to him that shall never come unto him . Yea , many are given to him , that he will cast out . I shall therefore first , shew you the truth of this , and then , in what sence the gift , in the Text , must be taken . First , That All that are given to Christ , if you take the Gift of the Father to him , in the largest sence , cannot be intended in the Text ; is evident : 1. Because , then all the men , yea all the things in the World must be Saved . All things , saith he , are delivered unto Me of my Father , Mat. 11. V. 27. This I think , no rational man in the world , will conclude . Therefore , the Gift intended in the Text , must be restrained to some , to a Gift that is given by way of speciality by the Father to the Son. 2. It must not be taken for All , that in any sence are given by the Father to him ; because , the Father hath given some , yea , many to him to be dashed in pieces by him . Ask of me , said the Father to him , and I will give thee the Heathen for thine inheritance , and the uttermost parts of the earth for thy possession ; But what must be done with them ? Must he Save them All ? No , Thou shalt brake them with a rod of iron , thou shalt dash them in pieces like a potters vessel , Psal. 2. This method he useth not with them that he saveth by his Grace , but with those , that Himself and Saints shall rule over in Justice and Severity , ( Rev. 2 ▪ 26 , 27. ) Yet , as you see , they are given to him . Therefore the gift intended in the Text , must be restrained to some ; to a gift that is given , by way of speciality , by the Father to the Son. In Psalm 18. he saith plainly , That some are given to him , that he might destroy them . Thou hast given me the necks of mine enemies , that I might destroy them that hate me , ver . 40. These therefore cannot be of the number of those that are said to be given in the Text ; for those , even All of them shall come to him , and he will in no wise cast them out . 3ly . Some are given to Christ , that he by them might bring about some of his high and deep designes in the world . Thus Judas was given to Christ , to wit , that by him , even as was determined before , he might bring about His death , and so the Salvation of his Elect by his Blood. Yea , and Judas must so manage this business , as that he must lose himself for ever in the bringing of it to pass . Therefore the Lord Jesus , even in his losing of Judas , applies himself to the Judgment of his Father , if he had not in that thing , done the thing that was right , even in suffering of Judas so to bring about his Masters death , as he might bring about his own eternal Damnation . Those , saith he , that thou gavest me , have I kept , and none of them is lost , but the Son of perdition , that the Scripture might be fulfilled , Joh. 17. 12. Let us then , grant that Judas was given to Christ , but not as others are given to him , to wit , not as those made mention of in the Text ; for then he should not have failed to have been received by Christ , & kept to Eternal life . Indeed he was given to Christ , but he was given to him to lose him , in the way that I have mentioned before ; that is , he was given to Christ , that he by him might bring about his own death , as was before determined ; and that , in the overthrow of him that did it . Yea , he must bring about his Dying for us in the loss of the instrument that betrayed him , that he might even fulfill the Scripture in his destruction , as well as in the Salvation of the rest . And none of them is lost , but the Son of perdition , that the Scripture might be fulfilled . The gift therefore in the Text , must not be taken in the Largest sence , but even as the Words will bare ; to wit , for such a gift as he accepteth , and promiseth to be an Effectual means of their Eternal Salvation . All that the Father giveth me , shall come to me ; and him that cometh to me , I will in no wise cast out . Mark , They shall come , that are in special given to me , and they shall by no means be rejected . For this is the Substance of the Text. Those therefore intended , as the gift , in the Text , they are those that are given by Covenant to the Son ; those that in other places are called the Elect , the Chosen , the Sheep , and the Children of the promise , &c. These be they that the Father hath given to Christ to keep them ; those , that Christ hath promised Eternal Life unto , those to whom he hath given his Word , and that he will have with him in his Kingdom to behold his Glory , as these Scriptures declare . This is the will of the Father that sent me , that of all that he hath given me , I should lose nothing , but should raise it up at the last day . And I give unto them Eternal Life , and they shall never perish ; neither shall any man pluck them out of my Hand , my Father that gave them me is Greater than All ; and no man is able to pluck them out of my Fathers Hand . As thou hast given him Power over all Flesh , that he should give Eternal Life to as many as thou hast given him . Thine they were , and thou gavest them me , and they have kept thy word . I pray for them , I pray not for the world , but for those that thou hast given me ; for they are thine . And all mine are thine , and thine are mine ; and I am glorified in them . Keep through thine own Name , those whom thou hast given me , that they may be one , as we are . Father , I will that those whom thou hast given me , may be with me where I am , that they may behold my Glory which thou hast given me ; for thou lovedst me before the Foundation of the World , John , 6. 39. Chap. 10. 28. Chap. 17. 2 , 6 , 9 , 10 , 24. All these sentences are of the same import with the Text ; and the All 's , and Manies ; those , they , &c. in these several sayings of Christ , are the same with All the given in the Text. All That the Father giveth . So that , ( as I said before ) the word All , as also other words , must not be taken in such sort as our foolish fancies , or groundless opinions will prompt us to , but do admit of an enlargment or a restriction , according to the true meaning and intendment in the Text. We must therefore diligently consult the meaning of the Text by compareing it with other the Sayings of God ; so shall we be better able to find out the mind of the Lord , in the Word which he has given us to know it by . All that the [ Father ] giveth . By this word [ Father ] Christ describeth the person giving , by which we may learn several useful things : 1. That the Lord God , and Father of our Lord Jesus Christ , is equally concerned with the Son in the Salvation of his People . True , his acts , as to our Salvation , are divers from those of the Son , he was not capable of doing that , or those things for us as did the Son ; he Died not , he Spilt not Blood for our Redemption as the Son ; but yet he hath a hand , a great hand in our Salvation too . As Christ saith , The Father himself loveth you , and his love is manifest in chusing of us , in giving of us to his Son , yea , and in giving his Son also to be a ransom for us . Hence he is called , The Father of Mercies , and the God of all comfort . For here even the Father , hath himself found out , and made way for his grace to come to us through the sides , and the heart Blood of his well beloved Son , Col. 1. 12. The father therefore is to be remembred and adored as one having a chief hand in the Salvation of sinners . We ought to give thanks to the Father , who hath made us meet to be partakers of the inheritance of the Saints in light : for the Father sent the Son to be the Saviour of the World , 1 Joh. 4. 14. Col. 1. 12. As also we see in the Text , the Father giveth the sinner to Christ to save him . Secondly , Christ Jesus the Lord by this word Father , would familiarize this given to us . Naturally the Name of God is dreadful to us , specially when he is discovered to us by those names that declare his Justice , Holiness , Power , and Glory : but now this word Father , is a familiar word , it frighteth not the sinner , but rather inclineth his heart to love , and be pleased with the remembrance of him . Hence Christ also when he would have us pray with Godly boldness , puts this word Father into our mouths ; Saying , when ye pray , say Our Father which art in Heaven ▪ concluding thereby , that by the familiarity that by such a word is intimated , the Children of God may take more boldness to pray for , and ask great things . I my self have often found that when I can say but this word Father , it doth me more good , than when I call him by any other Scripture Name ; and 't is worth your Noting , that to call God by this relative Title , was rare among the Saints in Old Testament times ; seldom do you find him called by this name , no , sometimes not in three or four whole books : but now , in New-Testament times , he is called by no name so often as this , both by the Lord Jesus himself , and by the Apostles afterwards . Indeed the Lord Jesus was he that first made this name common among the Saints , and that taught them , both in their Discourses , their Prayers , and in their Writings , so much to use it ; it being more pleasing to , and discovering more plainly our interest in God , than any other Expression ; for by his one name we are made to understand that all our Mercies are the off-spring of God , and that we also that are called , are his children by adoption . All that the Father [ giveth . ] This word [ giveth ] is out of Christs ordinary Dialect , and seemeth to intimate , at the first sound , as if the Fathers gift to the Son , was not an act that is past , but one that is present and continuing ; when indeed this gift was bestowed upon Christ when the Covenant , the Eternal Covenant was made between them before all worlds . Wherefore in those other places when this gift is mentioned , it is still spoken of , as of an act that is past . As , All that He hath given me ; to as many as thou hast given me ; Thou gavest them me ; and those which thou hast given me . Therefore of necessity this must be the first and chief sence of the Text. I mean of this word [ giveth ] : otherwise the Doctrine of Election , and of the Eternal Covenant which was made between the Father and the Son ( in which Covenant , this gift of the Father is most certainly comprized ) will be shaken , or at leastwise questionable by erronious and wicked men . But again , this word [ giveth ] is not to be rejected , for it hath its proper use , and my signifie to us ; First , That though the act of giving , among men doth admit of the time past , or the time to come , and is to be only spoken of with reference to the time : yet with God it is not so . Things past , or things to come , are alwayes present with God , and with his Son Jesus Christ : He calleth things that are not ( that is , to us ) as though they were ; and again , known unto God are all his works from the foundation of the world . All things to God are present , and so the gift of the Father to the Son , although to us it is an act that is past , Rom. 4. 17. Acts 15. 10. Secondly , Christ may Express himself thus , to shew , that the Father hath not only given him this portion in the Lump , before the world was ; but that those that he hath so given , he will give him again : that is , will bring them to him at the time of their conversion ; for the Father bringeth them to Christ ( Joh. 6. 44. ) As it is said , She shall be brought unto the King , in raiment of needle work . That is , in the righteousness of Christ , for it is God that imputeth that to these that are saved , Psal. 45. 14. 1 Cor. 1. A man giveth his daughter to such a man , first in order to marriage , and this respects the time past ; and he giveth her again at the day appointed , in marriage . And in this last sense , perhaps , the Text may have a meaning : that is , that all that the Father hath before the world was , given to Jesus Christ , he giveth them again to him , in the day of their espousals . Or , Thirdly , In that Christ saith [ giveth ] instead of hath given , he may do it to shew , that this gift of the Father , to him , is now as new , as sweet , as pleasant and desirable , as if it had never bin given before . Things that are given among men , are oft-times best at first , to wit , when they are new ; and the reason is , because , all earthly things war old ; but with Christ it is not so : this gift of the Father is not old , and deformed , and unpleasant in his eyes ; and therefore to him 't is always new . When the Lord spake of giving the Land of Canaan to the Israelites , he saith not , that he had given , or would give it to them ; but thus , The Lord thy God giveth thee this good Land , Deut. 9. 6. not but that he had given it to them , while they were in their Fathers , Hundreds of Years before . Yet he saith now , he giveth it to them , as if they were now also in the very act of taking possession , when as yet , they were on the other side Jordane . What then should be the meaning ? Why , I take it to be this : That the Land should be to them alway as new ; as new , as if they were taking possession thereof but now . And so is the gift of the Father , mentioned in the Text , to the Son ; it is always new , as if it were alwayes giving . All that the Father giveth [ Me. ] In those words , you find mention made of two persons , the Father and the Son ; the Father giving , and the Son receiving , or accepting of his Gift . This then in the first place , clearly demonstrateth , that the Father and the Son , though they , with the Holy Ghost , are one and the same Eternal God ; yet as to their personality are distinct . The Father is one , the Son is one , the Holy Spirit is one . But because there is in this Text , mention made but of two of the three , therefore a word about those two . The Giver and Receiver cannot be the same person , in a proper sence in the same act of giving and receiving . He that giveth , giveth not to himself but to an other ; the Father giveth not to the Father , to wit , to Himself , but to the Son ; the Son receiveth not of the Son , to wit , of Himself , but of the Father : so when the Father giveth Commandment , he giveth it not to himself but to another ; as Christ saith , He hath given Me a Commandment , Joh. 12. 49. So again , I am one that beareth witness of my self , and the Father that sent me beareth witness of me Jo. 10. 18. Further , here is something implyed that is not expressed , to wit , that the Father hath not given all Men to Christ ; that is , in that sence as is intended in this Text. For then all should be saved : He hath therefore disposed of Satan another way . He gives some up to Idolatry , He gives some up to uncleanness , to vile affections , and to a reprobate mind . Now these he disposeth of in his Anger , for their destruction ( Acts. 7. 42 , Rom. 1. 24 , 26 , 28. ) that they may reap the fruit of their doings , and be filled with the reward of their own ways ▪ But neither hath He thus disposed of all men ; he hath even of Mercy reserved some from these Judgments , and those are they that he will Pardon , as he saith , for I will pardon them whom I reserve , Jer. 50. 20. Now these he hath given to Jesus Christ by Will , as a Legaey . Hence the Lord Jesus sayes , This is the Fathers Will which hath sent me , that of all which he hath given me I should lose nothing , but should raise it up again at the last day , Joh. 36 29. The Father therefore giving them to Him to save them , must needs by so doing declare unto us these following things . 1. That he is Able , to answer this designe of God , to wit , to save them to the uttermost Sin , the uttermost temptation , &c. Heb. 7. 25. Hence he is said , To lay help upon me that is Mighty , Mighty to save : And hence it is again , that God did even of old promise to send his people a Saviour ; a great one , Psal. 89. 19. Isa. 63. 1. To save , is a great work , and calls for Almightyness in the Undertaker : hence he is called the Mighty God , the Wonderful Counseller , &c. Sin is strong , Satan is also strong , Death and the Grave are strong , and so is the Curse of the Law ; therefore it follows , that this Jesus must needs be by God the Father , accounted Almighty , in that he have given his Elect to him , to save them , and to deliver them from these , and that in despite of all their Force , and Power . Yea , he gave us Testimony of this his Might , when he was imployed in that part of our deliverance , that called for a Declaration of it . He abolished Death : He destroyed him that had the power of Death ; he was the Destruction of the Grave ; he hath finished Sin , and made an end of it , as to its Damning effect upon the Persons that the Father hath given him . He hath vanquished the curse of the Law , Nailed it to his Cross , Triumphed over them upon his Cross , and made a shew of these things openly , 2 Tim. 1. 10. Heb. 2. 14 , 15. Hos. 13. 14. Dan. 9. 24. Gal. 3. 13. Col. 2. 14 , 15. Yea , and even now , as a sign of his Triumph and Conquest , he is alive from the Dead , and hath the Keys of Hell and Death in his own keeping , Revel . 1. 18. 2ly . The Fathers giving of them to him to save them , declares unto us that he is , and will be faithful in his Office , and that therefore they shall be secured from the fruit or wages of their Sins , which is Eternal Damnation . And indeed it is said , even by the Holy Ghost himself , That he is faithful to him that appointed him ; that is , to this work of saving those that the Father hath given him , for that purpose ; as Moses was faithful in all his House : Yea , and more faithful too , for Moses was faithful in Gods house , but as a Servant . But Christ as a Son , over his own house , Heb. 3. And therefore this Man is counted worthy of more glory than Moses , even upon this account , because more Faithful than he ; as well as because of the dignity of his person . Therefore in him , and in his truth and faithfulness , God rested wel - pleased , and hath put all the government of this People upon his shoulders . Knowing , that nothing shall be wanting in him , that may any way perfect this design . And of this , He , to wit the Son , hath already given a proof ; for when the time was come , that his Blood was by Divine Justice required for their Redemption , Washing , and Changing : he as freely poured it out of his He●●t , as if it had been Water out of a vessel ; not sticking to part with his own Life , that the life which was laid up for them in Heaven , might not fail to be bestowed upon them . And upon this account ( as well as upon any other ) it is , that God calleth him his righteous servant , Isa. 53. For his righteousness could never have been compleat , if he had not been to the uttermost faithful to the work which he undertook ; It is also , because he is faithful , and true , that in Righteousness he doth Judge and make Work for his peoples deliverance . He will faithfully perform this trust reposed in him : The Father knows this , and hath therefore given his Elect unto him . Thirdly , The Fathers giving of them to Him to save them , declares unto us that he is , and will be gentle and patient towards them under all their provocations and miscarriages . It is not to be imagined , the tryals and provocations that the Son of God hath all along had with these people that have been given to him to save them : indeed he is said to be a tryed stone , for he has been tryed , not only by the devil , guilt of sin , death , and the curse of the Law , but also by his peoples ignorance , unruliness falls , into sin , and declining to errors , in life , in Doctrine . Were we but capable of seeing how this Lord Jesus has been tryed , even by this people , ever since there was one of them in the world , we should be amazed at his Patience and gentle Carriages to them . It is said indeed , the Lord is very pitiful , slow to anger , and of great mercy : and indeed , if he had not so been , he could never have indured their manners , as he has done from Adam hitherto . Therefore is his pitty and bowels towards his Church , preferred above the pitty and bowels of a mother towards her Child . Can a woman forget her sucking Child , that she should not have Compassion on the Son of her Womb ? yea they may forget , yet will I not forget thee , saith the Lord , Isa. 49. 15. God did once give Moses , as Christs Servant , an handful of this people to carry them in his bosom , but no further than from Egypt to Canaan ; and this Moses , as is said of him by the Holy Ghost , was the Meekest man that was then to be found in the Earth : yea , and he loved the people at a very great rate , yet neither would his meekness nor love hold out in this work ; he failed , and grew pationate even to the provoking of his God to Anger under this work that God had laid upon him . And Moses said unto the Lord , wherefore hast thou afflicted thy Servant ? But what was the affliction ? Why the Lord had said unto him , carry this people in thy bosom as a nursing father beareth the sucking child , unto the Land that he sware unto their fathers . Not I , sayes Moses , I am not able to bear all this people , because it is too heavy for me : if thou deal thus with me , kill me I pray thee out of hand , and let me not see my Wretchedness , Numb . 11. 11 , 12 , 13 , 14. God gave them to Moses that he might carry them in his bosom ; that is , that he might shew gentleness and patience towards them ; but he failed in the work , he could not exercise , because he had not that sufficiency of patience towards them : But now , it is said of the person speaking in the Text , That he shall gather his Lambs with his arm , shall carry them in his bosom , and shall gently lead them that are with young , Isa. 40. 10 , 11. Intimating , that this was one of the qualifications that God looked for , and knew was in him , when he gave his Elect to him to save them . Fourthly , The fathers giving of them to him to save them , declares to us that he hath a Sufficiency of wisdom to wage with all those difficulties that would attend him in his bringing of his Sons and Daughters unto glory ; He hath made him to us to be Wisdom , yea he is called Wisdom it self ; and God saith moreover , that he shall deal prudently . And indeed , he that shall take upon him to be the Saviour of the people , had need be Wise , because their adversaries are subtile above any . Here they have to incounter with the Serpent , who for his Subtilty out-witted our Father and Mother when their wisdome was at highest ( Gen. 3. ) But if we talk of Wisdom , our Jesus is wise , wiser than Solomon , wiser than all men , wiser than all the Angels ; he is even the Wisdom of God. Christ the Wisdom of God ( 1 Col. 1. ) And hence it is , that he turneth sin , temptation , persecutions , falls , and all things , for good unto this people , ( Rom. 8. ) Now these things thus concluded on , do shew us also the great , and wonderful love of the Father , in that he should chuse out one every way so well prepared for the work of mans Salvation . Herein indeed perceive we the love of God. Huram gathered , that God loved Israel , because he had given them such a King as Solomon , ( 2 Chro. 2. 11. ) But how much more may we behold the love that God hath bestowed upon us , in that he hath given us to his Son , and also given his Son for us ? All that the Father giveth me [ shall come . ] In these last words , there is closely inserted an answer unto the Fathers end in giving of his Elect to Jesus Christ. The Fathers end was , that they might come to him , and be Saved by him ; and that , sayes the Son , shall be done : They shall come to me , and him that cometh to me , I will in no wise cast out . Here therefore the Lord Jesus positively determineth to put forth a sufficiency of all Grace that shall Effectually perform this promise . They shall come . That is , he will cause them to come , by infusing of an effectual blessing into all the means that shall be used to that end . As was said to the evil Spirit , that was sent to perswade Ahab , to go and fall at Ramah Gilead . Go , Thou shalt perswade him , and prevail also ; go forth and do so , 1 King. 22. 22. So will Jesus Christ say to the means that shall be used for the bringing of those to him that the Father hath given him . I say , he will bless it effectually , to his very end it shall perswade them , and shall prevail also . Else , as I said , the Fathers end would be frustrate . For the Fathers will is , that of all that he hath given him he should lose nothing , but should raise it up at the last day , in order next unto himself , Christ the first-fruits , afterwards those that are his at his Coming ( 1 Cor. 15 ) But this cannot be done , if there should fail to be a work of grace effectually wrought , though but in any one of them . But this shall not fail to be wrought in them , even in all that the Father hath given him to save ; All that the Father hath given me , shall come to me , &c. But to speak more distinctly to the words ; They shall come . Two things I would shew you from these words . First , What it is come to Christ. Secondly , What force there is in this promise , to make them come to him . First , I would shew you first what it is to come to Christ : This word come , must be understood spiritually , not carnally ; for many came to him carnally , or bodily , that had no saving advantage by him ; multitudes did thus come unto him in the days of his flesh , yea innumerable companies . There is also at this day a Formal , customary Coming to his Ordinances , and ways of Worship , which availeth not any thing : I shall not now medle , for they are not intended in the Text. The Coming then , intended in the Text , is to be understood of the Coming of the 〈◊〉 unto him , even the moving of the heart towards him . I say , the moving of the heart towards him , from a sound Sense of the absolute want that a man hath of him for his Justification and Salvation . This Description of Coming to Christ , divideth it self into two heads . First , That coming to Christ , is a moving of the mind towards him . Secondly , That it is a moving of the mind towards him from a Sound Sense of the absolute want that a man hath of him for his Justification and Salvation . To speak to the first , That it is a moving of the mind towards him . This is evident , because coming hither or thither , if it be voluntary , is by an act of the will ; so coming to Christ , is through the inclining of the will. Thy people shall be willing , Psal. 110. 3. This willingness of heart , is it , which sets the mind a moving after , or towards him . The Church expresseth this moving of her mind towards Christ , by the moving of her bowels : My beloved put in his hand by the hole of the door , and my Bowels were moved for him Song . 5. 4. My bowels ; the passions of my mind and affections ; which passions of the affections , are expressed by the yerning , and sounding of the bowels . The yerning or passionate working of them , the Sounding of them , or their making an Noise for him , Gen. 43. 30. 1 King 3. 26. Isa. 16. 11. This then is the coming to Christ , even a moving towards him with the minde . And it shall come to pass , that every thing that liveth , which moveth whithersoever the water shall come , shall live . Ezek. 47. 9. The water , in this Text , is the Grace of God , in the Doctrine of it : the living things , are the Children of men to whom this Grace of God , by the Gospel is preached : now saith he , Every living thing which moveth whithersoever the waters shall come , shall live . Now see how this word moveth is Expounded by Christ himself in the Book of the Revelations : The Spirit and the Bride say , come . And let him that heareth , say , come . And let him that is athirst , come . And whosever will , that is willing , let him take the water of life freely , Revel . 22. 17. So that , to move in thy mind and will after Christ , is to be coming to him . There are many poor souls that are coming to Christ , that yet cannot tell how to believe it ; because they think , that coming to him , is some strang and wonderfull thing : and indeed so it is ; but I mean , they overlook the inclination of their will ; the moving of their mind , and the sounding of their bowels after him : and count these none of this strang and wonderful thing : when indeed it is a work of greatest wonder in this world , to see a man who was sometimes dead in sin , possessed of the devil , an enemy to Christ , and to all things spiritually good . I say , to see this man moving with his minde after the Lord Jesus Christ , is one of the highest wonders in the world . Secondly , It is a moving of the minde towards him , from a Sound Sense of the absolute want that a man hath of him for his Justification and Salvation . Indeed , without this Sense of a lost condition , without him there will be no moving of the mind towards him : a moving of their mouth there may be , with their mouth they shew much love , Ezek. 32. Such a people as this will come , as the true people cometh ; that is in shew , and outward appearance : and they will sit before Gods Ministers , as his people Sit before them ; and they will hear his words too , but they will not do them : that is , will not come inwardly with their mindes ; for with their mouth they shew much love , but their heart ( or minde ) goeth after their Covetousness . Now all this is , because they want an effectual sense of the misery of their state by nature ; for not till they have that , will they in their minde move after him . Therefore , thus it is said Concerning the true Commers . At that day the great Trumpet shall be blown , and They shall come which were ready to perish in the Land of Assyria , and the out-casts of the land of Egypt , and shall worship the Lord in his Holy Mountaine at Jerusalem , ( Isa. 27. 13. ) They are then you see , the out casts , and those that are ready to perish , that indeed have their mindes Effectually moved to come to Jesus Christ. This sense of things , was that which made the three thousand come , that made Saul come , that made the Jaylor come , and that indeed makes all others come , that come Effectually . Acts 2. Chap. 8 and 16. Of the true coming to Christ , the three Leapers were a famous Semblance , of whom you read in 2 King. 7. 3 , &c. The famine in those days was sore in the Land , there was no bread for the people ; and as for that Sustinence that was , which was Asses Flesh , and Doves Dung that was only in Samaria ; & of these the Leapers had no share , for they were thrust without the City . Well , now they sat in the Gate of the City ; and hunger was , as I may say , making his last Meal of them ; and being therefore half dead already , what do they think of doing ? why , first they display the dismal colours of death before each others faces , and then resolve what to do , saying , If we say we will go into the City , then the famine is in the City , and we shall die there ; if we sit sti here , we die also ; now therefore 〈◊〉 , and let us fall into the Host of the Syrians ; if they save us alive , we shall live ; if they kill us , we shall but die . Here now was necessity at work , and this necessity drove them to go thither for life , whether else they would never have gon for it . Thus it is with them that in truth come to Jesus Christ : Death is before them , they see it and feel it ; he is feeding upon them , and will eat them quite up , if they come not to Jesus Christ ; and therefore they come even of necessity , being forced thereto by that Sense they have of their being utterly and everlastingly undone , if they find not safety in him . These then are they that will come : indeed these are they that are invited to come . Come unto me all ye that Labor , and are Heavy Laden , and I will give you rest , Matt. 11. 28. Take two or three things to make this more plain , to wit , that coming to Christ , floweth from a sound sense of the absolute need that a Man hath of him , as afore . 1. They shall come with Weeping , & with Supplication will I lead them ; I will cause them to walk by the Rivers of Waters in a plain way , wherein they shall not stumble , Jer. 31. 9. Mind it , they come with Weeping and Supplication ; they come with Prayers , and Tears . Now Prayers , and Tears , are the effects of a right Sense of the need of Mercy . Thus a senseless Sinner cannot Come , he cannot Pray , he cannot Cry , he cannot come sensible of what he sees not , nor feels . In those Days , and at that time , the Children of Israel shall come ; they and the Children of Judah together , going & weeping : they shall seek the Lord their God : they shall ask the way to Zion with their Faces thitherward , saying , come and let us joyn our selves to the Lord in a perpetual Covenant that shall not be forgotten , Jer. 50. 4 , 5. Secondly , This coming to Christ , it is called a running to him , as flying to him ; a flying from Wrath to come . By all which Termes , is set forth the sense of the man that comes , to wit , That he is affected with the sense of his sin , and the Death due thereto ; that he is sensible , that the avenger of Blood pursues him , and that therefore he is cut off , if he makes not speed to the Son of God for Life ; Mat. 3. 7. Psal. 143. 9. Flying is the last work of a man in danger , all that are in danger do not Fly ▪ No , not all that see themselves in danger : flying is the last work of a man in danger : all that hear of danger will will not fly . Men will consider if there be no other way of escape , before they Fly. Therefore , as I said , flying is the last thing . When all Refuge fails , and a man is made to see that there is nothing left him but Sin Death and Damnation , unless he flyes to Christ for Life : then he flies , and not till then . Thirdly , That the true coming is , from a sense of an absolute need of Jesus Christ to save , &c. is evident by the Out-cry that is made by them that come , even as they are coming to him ; Lord save or I perish ; Men and Brethren what shall we do ; Sirs what must I do to be saved , and the like . This Language doth sufficiently discover that the truly coming Souls , are Souls sensible of their need of Salvation by Jesus Christ ; and moreover , that there is nothing else that can help them but Christ. Fourthly , It is yet further evident , by these few things that follow , it is said that such are pricked in their Hearts , that is , with the sentence of Death by the Law , and the least prick in the Heart kills a Man , Acts 2. 37. such are said , as I said before , to Weep , to Tremble , and to be astonished in themselves at the evident and unavoidable danger that attends them , unless they fly to Jesus Christ , Acts 9 chap. 16. Fifthly , Coming to Christ is attended with an honest , and sincere forsaking of all for him . If any Man come to me , and hate not his Father , and Mother , and Wife , and Children , and Brethren , and Sisters , yea , and his own Life also , he cannot be my Disciple ; And whosoever doth not bear his Cross , and come after me , cannot be my Disciple , Luk. 14. 26 , 27. By these , and the like expressions elsewhere , Christ describeth the true Commer , or the man that indeed is coming to him ; he is one that casteth all behind his Back ; he leaveth all he forsaketh all , he hateth all things that would stand in his way to hinder his coming to Jesus Christ. There are a great many pretended Commers to Jesus Christ in the World. And they are much like to the man that you read of in ( Matt. 21. 30. ) that said at his Fathers bidding , I go Sir , and went not . I say , there are a great many such Commers to Jesus Christ ; they say , when Christ calls by his Gospel , I come Sir , but still they abide by their Pleasures , and carnal Delights . They come not at all , only they give him a Courtly Complement ; but he takes notice of it , and will not let it pass for any more than a Lie. He said , I go Sir , and went not , he dissembled and lied . Take heed of this , you that flatter your selves with your own deceivings words will not do with Jesus Christ : coming is coming , and nothing else will go for coming with him . Before I spake to the other Head , I shall answer some Objections that usually lie in the way of those that in Truth are coming to Jesus Christ. Objection I. Though I cannot deny , but my mind runs after Christ , and that too as being moved thereto from a sight , and consideration of my lost Condition ( For I see without him I perish ) : yet I fear my ends are not right in coming to him . Quest. Why ? what is thine end , in coming to Jesus Christ ? Answer , My end , is , that I might have Life , and be saved by Jesus Christ. This is thy Objection ; well , let me tell thee , that to come to Christ for Life , and to be saved : though at prethou hast no other end , is a lawful , and good coming to Jesus Christ. This is evident , because Christ propoundeth Life , as the only Argument to prevail with sinners to come to him , and also blameth them because they come not to him for Life . And ye will not Come to me that ye might have Life , Joh. 5. Besides , there are many other Scriptures whereby he allureth Sinners to come to him ▪ in which he propoundeth nothing to them but their safety . As , He that believeth in him , shall not perish ; he that believeth , is passed from Death to Life . He that believeth , shall be Saved . He that believeth on him is not condemned . And believing , & coming , are all one . So that you see , to Come to Christ for Life , is a lawful coming , and good . And let me add over and above , that for a man to come to Christ for Life , though he comes to him for nothing else but Life : he gives much honour to him . First , He Honoureth the Word of Christ , and consenteth to the Truth of it , and that in these two general Heads . 1. He Consenteth to the Truth of all those sayings , that Testifieth that Sin is most abominable in it Self , dishonourable to God , and damnable to the Soul of Man , Jer. 44. 4. Rom. 2. 23. Chap. 6. 23. 2 Thes. 2. 12. 2. In that he believeth , as the Word hath said , that there is in the Worlds best things , Righteousness and all , Nothing but Death and Damnation , Rom. 7. 24 , 25. Chap. 8. 2 , 3. 2 Cor. 3. 6 , 7 , 8. Secondly , He Honoureth Christs Person , in that he believeth , that there is Life in Him , and that he is able to Save him from Death , Hell , the Devil , and Damnation , Heb. 7. 24 , 25. Thirdly , He Honoreth him , in that he believeth that he is Authorized of the Father to give Life to those that come to him for it , ( Joh. 5. 11 , 12. Chap. 17. 1 , 2 , 3. ) Fourthly , He Honoureth the Priest-Hood of Jesus Christ. 1. In that he believeth , that he alone hath made Attonement for Sin , Rom. 5. 2. In that he believeth , that Christ hath more Power to Save from Sin by the Sacrifice that he hath Offered for it ▪ than hath all Law , Devils , Death , or Sin to Condemn , Acts 13. 38. Heb. 2. 14 , 15. Revel . 1. 17 , 18. Thirdly , In that he believeth that Christ , according to his office , will be most faithfull , and mercifull in the discharge of his office , 1 Joh. 2. 1 , 2 , 3. Heb. 2. 17 , 18. Fourthly , Further , he that cometh to Jesus Christ for life , taketh part with him against Sin , and against all the ragged and imperfect righteousness of the world ; yea , and against false Christs , and damnable errors that set themselves against the worthiness of his merits and sufficiency . Fifthly , Therefore , as Noah , at Gods command , thou preparest this Ark , for the saving of thy self , by the which also thou condemnest the world , and art become Heir of the righteousness which is by faith , ( Heb. 11. 7. ) Wherefore coming sinner , be content ; he that cometh to Jesus Christ , believeth too that he his willing to shew mercy to , and to have Compassion upon him ( though unworthy ) that comes to him for life . And therefore thy Soul lieth not only under a special Invitation to come , but under a Promise too of being accepted and forgiven Mat 11. 28. All these particular parts , and qualities of faith , are in that Soul that comes to Jesus Christ for Life , as is evident to any indifferent Judgment . For , will he that Believeth not the Testimony of Christ concerning the baseness of Sin , & the insufficiency of the Righteousness of the World , come to Christ for Life ? No. He that believeth not this Testimony of the word , comes not : He that believeth that there is Life any where else , comes not : He that questions whether the Father hath given Christ power to forgive , comes not : He that thinketh that there is more in Sin , in the Law , in Death , and the Devil , to Destroy , than there is in Christ to Save , comes not : He also that questions his faithful Management of his Office of Priesthood for the salvation of sinners , comes not . Thou then that art indeed the comeing Sinner , believest all this . True , perhaps thou dost not believe with that full Assurance : nor hast thou leisure to take Notice of thy Faith as to these Distinct acts of it : But yet all this Faith is in him that cometh to Christ for Life . And the Faith that thus Worketh , is the Faith of the best and purest kind ; because this Man comes alone as a Sinner , and as seeing that Life is , and is to be had , only in Jesus Christ. Before I conclude my Answer to this Objection , take into thy consideration these two things . First , That the Cities of Refuge , were Erected for their sakes that were dead in Law , and that yet would live by grace ; even for those that were to fly thither for life from the avenger of blood that pursued after them . And it is worth your Noting , that those that were upon their flight thither , are in a peculiar manner called the people of God. Cast ye up , Cast ye up , saith God , prepare ye the way , take up the stumbling blocks out of the Way of My people , Isa. 57. 14. This is meant of preparing the way to the City of refuge , that the slayers might escape thither , and live ; which slayers are here by way of speciality called the people of God : even those of them that escaped thither for life . Secondly , Consider that of Ahab , when Benhadad sent to him for life , saying , Thus saith thy Son Benhadad , I pray thee let me live . Though Benhadad had sought the Crown Kingdom , yea and also the life of Ahab ; yet how effectually doth Benhadad prevaile with him . Is Benhadad yet alive ? said Ahab , he is my brother ; yea , go , ye , bring him to me : so he made him ride in his Chariot 1 King. 20 chap. Coming Sinner what thinkest thou ? if Jesus Christ , had as little Goodness in him as Ahab , he might grant an humble Benhadad life ; thou neither beggest of him his Crown or Dignity : Life , eternal life will serve thy turn : how much more then shalt thou have it , since thou hast to deal with him who is goodness and mercy it self ; yea since thou art also called upon , yea greatly encourraged by a promise of life , to come to him for Life . Read also these Scriptures , Numb . 35. 11 , 14 , 15. Josh. 20. 1 , 2 , 3 , 4 , 5. Heb. 6. 16 , 17 , 18 , 19 , 20. Objection 2. When , I say , I only seek my self , I mean , I do not find that I do design Gods Glory in mine own Salvation by Christ , and that makes me fear , I do not come aright . Answer , Where doth Christ Jesus require such a Qualification , of those that are coming to him for Life ? come thou for Life , and trouble not thy head with such Objections against thy Self , and let God and Christ alone to Glorify themselves in the Salvation of such a worm as thou art . The Father saith to the Son , Thou art my Servant , O Israel , in whom I will be Gloryfied . God , propoundeth Life to Sinners , as the argument to prevail with them to come to him for Life ; and Christ sayes plainly , I am come , that ye might have Life , John 10. 10. He hath no need of thy designes , though thou hast need of his . Eternal Life , pardon of Sin , and Deliverance from Wrath to come , Christ propounds to thee , and these be the things that thou hast need of ; besides , God will be gracious , and merciful to worthless , undeserving wretches ; come then as such an one . Therefore lay no stumbling blocks in thy way to him , but come to him for life , & live , Joh. 5. 34. Chap. 10. 10. Chap. 3. 36. Mat. 1. 21. Prov. 8. 36 , 37. 1 Thes. 1. 10. Joh. 11. 25 , 26. The Jayler was only for knowing at first , what he should do to be Saved : But Paul did not so much as once ask him , what is your End , in this Question ; do you design the Glory of of God in the Salvation of your Soul ? He had more wit ; he knew that such Questions as these would have bin but Fools bables about , instead of a sufficient salve , to so weighty a Question , as this was . Wherefore since this poor wretch lacked Salvation by Christ ; I mean , to be saved from Hell and Death , which he knew ( now ) was due to him for the sins that he had committed : Paul bids him , like a poor condemned sinner as he was , to proceed still in this his way of self-seeking : saying , Believe on the Lord Jesus Christ and thou shall be saved . Acts 16. 30 , 31 , 32. I know , that afterwards , thou wilt desire to glorifie Christ , by walking in the way of his precepts ; but at present thou wantest life ; the avenger of blood is behind thee , and the devil like a Lyon is roaring against thee : well , come now , and obtain life from these ; and when thou hast obtained some comfortable perswasion that thou art made partaker of life by Christ , then , and not tell then , thou wilt say , Bless the Lord O my Soul , and all that is within me bless his holy name . Bless the Lord O my Soul , and forget not all his benefits . Who forgiveth all thine iniquities , and healeth all thy diseases ; who redeemeth thy life from distruction , and Crowneth thee with loving kindness , and tender mercies . Psal. 103. 1 , 2 , 3 , 4 , 5. Objection . 3. But I cannot believe that I come to Christ aright , because , sometimes , I am apt to question his very Being , and Office to save . Thus to do is horrible : but may'st thou not Judge amiss in this matters ? How can I Judge amiss , when I Judge as I feel ? Poor Soul ! thou maist Judge amiss for all that . Why , I think that these questionings come from my Heart . Answ. Let me answer . That which comes from thy heart , comes from thy will and affections , from thy understanding , Judgement and Conscience . For these must acquiess in thy questioning , if thy questioning be with thy heart . And how say'st thou , ( for to name no more ) dost thou with thy Affection and Conscience thus question ? Answ. No , my Conscience trembles when such thoughts come in to my mind , and my affections are otherwise inclined . Then I conclude , that these things are either suddenly injected by the devil , or else are the fruits of that body of sin and death that yet dwels in thee , or perhaps from both together . If they come wholly from the devil , as they seem , because thy Conscience and affections are against them ; or if they come from that body of death , that is in thee ( and be not thou curious in enquiring from whether of them they come , the safest way is to lay enough at thy own door ) nothing of this should hinder thy coming , nor make thee conclude thou comest not aright . And before I leave thee , let me a little query with thee farther about this matter . First , Doest thou like these wicked blasphemies ? Answ. No , no : their presence and working kills me . Secondly , Doest thou mourn for them , pray against them , and hate thy self because of them ? Answ. Yes , yes : but that which afflicts me , is , I do not prevail against them . Thirdly , Dost thou sincerely chuse , ( mightest thou have thy choice ) that thy heart might be affected and taken with the things that are best , most heavenly , and holy ? Answ. With all my heart , and death the next hour , ( if it were Gods will ) rather than thus to sin against him . Well then , thy not liking of them , thy mourning for them , thy praying against them , and thy loathing of thy self because of them , with thy sincere chusing of those thoughts for thy delectation that are heavenly , and holy : clearly declares that these things are not countenanced either with thy Will , Affections , Understanding , Judgement or Conscience ; and so , that thy heart is not in them , but that rather they come immediatly from the devil ▪ or arise from the body of death that is in thy flesh : of which thou oughtest thus to Say , Now then , it is no more I that doth it , but sin that dwells in me . Rom 7. 16 , 17. I will give thee a pertinent instance . In Deut. 22. Thou mayest read of a betrothed damsel , one betrothed to her beloved ; one that hath given him her heart and mouth , as thou hast given thy self to Christ ; yet she was met with as she walked in the field , by one that forced her , because he was stronger than she . Well , what judgment now doth God the righteous judge pass upon the damsel for this ? The man only , that lay with her , saith God , shall die ; but unto the damsel thou shalt do nothing ; there is in the damsel no sin worthy of death . For as when a man riseth against his Neighbor , and slayeth him , even so is this matter : he found her in the field , and the betrothed damsel cryed , and there was none to save her . Deut. 22. 25 , 26 , 27. Thou art this damsel , the man that forceth thee with these blasphemous thoughts , is the devil ; and he lighteth upon thee in a fit place , even in the field , as thou art wandering after Jesus Christ ; but thou cryest out , and by thy cry , did'st shew that thou abhorrest such wicked leudness . Well , the Judge of all the earth will do right , he will not lay the Sin at thy door , but at his that offered the violence : and for thy comfort , take this into consideration also , That he came to heal them that are oppressed with the devil , Acts 10. 38. Objection . 4. But saith another , I am so heartless , so slow , and , as I think , so indifferent in my coming , that , to speak truth , I know not whether my kind of coming , ought to be called a coming to Christ. Answ. You know that I told you at first , that coming to Christ , is a moving of the heart , and affections towards him . But , saith the Soul , my dulness , and indifferency in all holy Duties , demonstrate my heartlesness in coming : and to come , and not with the heart , signifies nothing at all . Answ. The moving of the heart after Christ , is not to be discerned ( at all times ) by thy sensible , affectionate performing of duties ; but rather by those secret groanings , and complaints which thy soul makes to God against that sloth that attends thee in Duties . Secondly , But grant it to be even as thou say'st it is , that thou comest so slowly , &c. yet since Christ bids them come , that comes not at all ; surely they may be accepted that come , though attended with those infirmities , which thou at present groanest under . He saith , And him that cometh : he saith not , if they come sensibly so fast : But , And him that cometh to me I will in no wise cast out . He saith also in the Eighth of the Proverbs , As for him that wanteth understanding ; that is , an heart , for oft-times the understanding is taken for the heart . Come , eat of my bread , and drink of the wine that I have Mingled . Thirdly , Thou may'st be vehement in thy spirit , in coming to Jesus Christ , and yet be plagued with sensible sloth . So was the Church , when she cryed , Draw me , we will run after thee . And Paul , when he said , When I would do good , evil is present with me ( Song 1. 4. Rom. 7. ) The works , strugglings and oppositions of the Flesh , are more manifest , than are the works of the Spirit in our hearts , and so are sooner felt , than they . What then , let us not be discouraged at the sight , and feeling of our own infirmities , but run the faster to Jesus Christ for Salvation . Fourthly , Get thy heart warmed with the sweet promise of Christs acceptance , of the coming sinner , and that will make thee make more hast unto him . Discouraging thoughts , they are like unto cold weather , they benumb the senses , and make us go ungainly about our business ; but the sweet and warm gleads of the promise , are like the comfortable beams of the Sun , which liven and refresh . You see how little the Bee and Flye do play in the Air in Winter ; why , the cold hinders them from doing of it ; but when the Wind and Sun is warm , who so busie as they ? Fifthly , But again , he that comes to Christ , flyes for his life : now there is no man that Flyes for his life , that thinks he speeds fast enough on his Journey ; no , could he , he would willingly take a mile at a step . Oh I come not fast enough , say'st thou : Oh my sloth and heartlesness , say'st thou . O that I had wings like a dove , for then would I flee away , and be at rest — I would hasten mine escape from the windy storme and tempest , Psal. 55. 6 , 8. Poor coming Soul , thou art like the man that would ride full gallop , whose horse will hardly trot : now the desire of his minde , is not to be judged of , by the slow pace of the dull jade he rides on ; but by the hitching and kicking and Spurring , as he sits on his back . Thy flesh is like this dull Jade , it will not Gallop , after Christ. It will be backward , though thy soul and heaven lies at stake ; but be of good comfort , Christ judgeth not according to the fierceness of outward motion ( Mark 10. 17. ) but according to the sincerity of the heart , and inward parts . Joh. 1. 47. Psal. 51. 6. Mat. 26. 41. Sixthly , Ziba in appearance came to David much faster than did Mephibosheth : but yet his heart was not so upright in him to David as was his . T is true , Mephibosheth had a Check from David , Why wentest thou not with me Mephibosheth , said he ; but when David come to Remember that Mephibosheth was Lame ( for that was his plea ) Thy Servant is Lame , 2 Sam. 19. he was content , and concluded he would have come after him faster than he did : And Mephibosheth appealed to David , who was in those days as an Angel of God to know all things that are done in the earth , if he did not believe that the reason of his backwardness lay in his Lameness , not his mind . Why poor coming sinner , thou canst not come to Christ with that outward fierceness of Carrear , as many others do ; but doth the reason of thy backwardness lie in thy mind , and will , or in the sluggishness of the flesh ? canst thou say sincerely , The Spirit truly is willing , but the flesh is weak ? Mat. 26. 41. yea , canst thou appeal to the Lord Jesus , who knoweth perfectly the very inmost thought of thy heart ; that this is true , then take this for thy comfort , he hath said , I will assemble her that halteth , I will make her that halteth a remnant , and I will save her that halteth ( Mich. 4. 6 , 7. Zeph. 3. 19. ) what canst thou have more from the sweet lips of the Son of God ? But. Seventhly , I read of some that are to follow Christ in Chains ; I say , to come after him in Chaines , Thus saith the Lord , the labor of Egypt , and the Merchandize of Ethiopia , and the Sabeans , men of stature , shall come over unto thee , and they shall be thine : They shall come after thee ; in Chaines shall they come over , and they shall fall down unto thee , they shall make Supplication unto thee ; saying , surely there is none else to save . Isa. 45 , 14. Surely they that come after Christ in Chaines , come to him in great difficulty , because their steps , by their chaines , are straightened . And what Chaines so heavy , as those that discourage thee ; thy Chain which is made up of guilt and filth is heavy ; it is a wretched bond about thy neck , by which thy strength doth fail ( Lam. 1. 14. chap. 3. 17. ) But come , though thou comest in chaines , 't is glory to Christ that a sinner come after him in Chaines . The blind man , though called , surely could not come apace to Jesus Christ , but Christ could stand still , and stay for him . True , he rideth upon the Wings of the Wind : But yet he is long Suffering , and his long Suffering is Salvation to him that cometh to him . Mark. 10. 49. 2 Pet 3. 9. Eighthly , Hadest thou seen those that came to the Lord Jesus in the days of his flesh , how slowly , how hobblingly they come to him by reason of their infirmities ; and also how friendly , and kindly , and graciously he received them , and gave them the desire of their hearts , thou wouldest not , as thou dost , make such Objections against thy self , in thy coming to Jesus Christ. Objection 5. But ( sayes another ) I fear I come too late , I doubt I have stayed too long , I am afraid the Door is Shut . Answ. Thou canst never come too late to Jesus Christ , if Thou dost come . This is manifest , by two instances . First , By the Man that came to him at the Eleventh Hour . This Man was Idle all the day long : He had a whole Gospel day to come in , and he play'd it all away , save only the last hour thereof . But at last , at the Eleventh Hour he came , and goes into the Vineyard to Work with the rest of the Labourers , that had born the Burden , and heat of the day . Well , but how was he received of the Lord of the Vineyard ? Why , when pay - day came , he had even as much as the rest , yea had his mony first . True , the others Murmured at him , but what did the Lord Jesus Answer them ? Is thine Eye Evil because mine is Good ? I will give to this last even as unto thee , Mat. 20. Secondly , The other instance is , The Thief upon the Cross : He came late also , even as at an Hour before his Death ; yea , he stayed from Jesus Christ , as long as he had liberty to be a Theif , and longer too ; for could he have deluded the Judge , and by lying words , have escaped his Just Condemnation ; for ought I know , he had not come as yet , to his Saviour : but being Convicted , and Condemned to Die ; yea , fastned to the Cross , that he might Die like a Rogue , as he was in his Life ; behold the Lord Jesus , when this wicked one , even now , desireth Mercy at his Hands , tells him , and that without the least reflexion upon him , for his former Mis-spent Life , To Day thou shalt be with me in Paradice , Luke 23. 43. Let no Man turn this Grace of God into Wantonness ; my design is now to encourage the coming Soul. Object . But is not the Door of Mercy Shut against some before they Die ? Answ. Yes . And God forbids that Prayers should be made to him for them , Jer. 7. 16. Jud. 22. Quest. Then , why may not I doubt that I may be one of these ? Answ. By no means , if thou art coming to Jesus Christ ; because when God Shuts the Door upon Men , he gives them no heart , to come to Jesus Christ. None comes , but those to whom it is given of the Father : But thou comest , therefore it is given to thee of the Father . But sure therefore , if the Father hath given thee an Heart to come to Jesus Christ , the Gate of Mercy yet stands Open to thee : For it stands not with the Wisdom of God , To give strength to come to the Birth , and yet to Shut up the Womb , Isa. 66. 9. to give grace to thee to come to Jesus Christ , and yet Shut up the Door of his Mercy upon thee . Encline your Ear , saith he , come unto me , hear , and your Souls shall Live ; And I will make an Everlasting covenant with you , even the sure Mercies of David , Isa. 55. 3. Object . But it is said that some knocked when the Door was Shut . Answ. Yes , But the Texts in which these Knockers are Mentioned , are to be referred unto the day of Judgment , and not to the coming of the Sinner to Christ in this Life . ( See the Texts , Mat. 25. 11. Luke 13. 24 , 25. ) These therefore concern thee nothing at all ; that art coming to Jesus Christ , thou art coming Now ! Now is the acceptable time , behold now is the day of Salvation , 2 Cor. 6. 2. now God is upon the Mercy-Seat , now Christ Jesus Sits by continually pleading the Virtue of his Blood for Sinners : and now , even as long as this World lasts , this word of the Text shall still be free , and fully fulfilled . And him that cometh to Me , I will in no wise cast out . Sinner ! the greater Sinner thou art , the greater need of Mercy thou hast , and the more will Christ be gloryfied thereby : come then , come and try , come tast , and see how good the Lord is to an Undeserving Worthless Sinner . Objection 6. But ( sayes another ) I am fallen since I began to come to Christ , therefore I fear I did not come aright , and so - consequently that Christ will not receive me . Answ. Falls are dangerous , for they dishonour Christ , wound the conscience , and cause the Enemies of God to speak reproachfully . But it is no good argument , I am fallen , therefore I was not coming aright to Jesus Christ. If David , and Solomon , and Peter had thus objected against themselves , they had added to their griefs , and yet they had at least , as much cause to do it , as thou . A Man whose steps are ordered by the Lord , and whose goings the Lord delights in , may yet be over-taken with a Temptation , that may cause him to fall , Psal. 37. 23 , 24. Did not Aaron fall , yea Moses himself ? what shall we say of Hezekiah , and Jehosaphat ? There are therefore falls , and falls ; falls pardonable , and falls unpardonable ; falls unpardonable are falls against Light , from the Faith to the despising of , and trampling upon Jesus Christ , and his blessed undertakings , ( Heb. ● . 2 , 3 , 4 , 5. Chap. 10. 28 , 29. ) Now as for such , there remaines no more Sacrifice for sin : Indeed , they have no heart , no mind , no desire to come to Jesus Christ for life , therefore they must perish ; nay , sayes the Holy Ghost , 't is impossible that they should be renewed again unto repentance . Therefore , these God hath no Compassion for , neither ought we ; but for other falls , though they be dreadfull ( and God will Chastise his people for them ) they do not prove thee a graceless man , one not Coming to Jesus Christ for life . It is said of the Child in the Gospel , That while he was yet a-coming , the Devil threw him down , and tore him , Luk. 9. 42. Dejected Sinner , is it a wonder that thou hast caught a fall in thy Coming to Jesus Christ ! Is it not rather to be wondred at , that thou hast not caught before this , a thousand times a thousand falls ! Considering , First , What fools we are by nature . Secondly , What weaknesses are in us . Thirdly , What mighty powers , the fallen Angels , our implacable Enemies , are . Fourthly , Considering also how often the Coming-man is be-nighted in his Journey , and also what stumbling-blocks do lie in his way . Fifthly , Also his familiers ( that were so before ) now watch for his haulting , and seek by what means they may , to cause him to fall by the hand of their strong ones . What then ? must we , because of these Temptations , incline to fall ? No. Must we not fear falls ? yes . Let him that thinketh he standeth , take heed lest he fall . Yet let him not be utterly cast down . The Lord upholdeth all that fall , and raiseth up all those that are bowed down . Make not light of falls : yet hast thou fallen ? ye have , said Samuel , done all this wickedness , yet turn not aside from following the Lord , but serve him with a perfect heart , and turn not aside , for the Lord will not forsake his people ( and he counteth the coming sinner one of them ) because it hath pleased the Lord to make you his people , 1 Sam. 12. 20 , 21 , 22. Shall come to me . Now we come to shew , what force there is in this Promise to make them come to him . All that the father giveth me shall come to me . I will Speak to this promise , First . In general . Secondly , In particular . In general . This word [ shall ] is confined to these [ all ] that are given to Christ. All that the father giveth me , shall come to me . Hence I conclude , First , That coming to Jesus Christ aright , is an effect of their being ( of God ) given to Christ before . Mark , they shall come ! Who ? those that are given ; they come then , because they were given . Thine they were , and thou gavest them me . Now this is indeed a Singular comfort to them that are coming in truth to Christ. Thus then may the coming Soul reason with himself as he comes . Am I coming indeed to Jesus Christ ? this coming of mine is not to be attributed to me , or my goodness , but to the grace and gift of God to Christ : God gave first my Person to him , and therefore hath now given me a heart to come to him . Secondly , This word , shall come , maketh thy coming , not only the fruit of the gift of the Father , but also of the purpose of the Son ; for these words are a divine purpose , they shew us the Heavenly determination of the Son. The Father hath given them to me , and they shall , yea , they shall come to me . Christ is as full in his resolution to save those given to him , as is the Father in the giving of them . Thirdly , These words , shall come , make thy coming to be also the effect of an absolute Promise . Coming sinner , thou art concluded in a Promise ; thy coming is the fruit of the faithfulness of the Promise , of the faithfulness of an absolute Promise . 'T was this promise , by the vertue of which thou at first received'st strength to come : And this is the Promise , by the vertue of which thou shalt be effectually brought to him . It was said to Abraham , At this time , will I come , and Sarah shall have a Son : this Son was Isaac . Mark , Sarah shall have a Son ; There is the promise : and Sarah had a Son , there was the fullfilling of the promise . And therefore was Isaac called the child of the promise , Gen. 17. 19. Chap. 18. 10. Rom. 9. 9. Sarah shall have a Son , but how if Sarah be past age ? why still the promise continues , to say , Sarah shall have a Son. But Abrahams body is now dead ; why , the promise is still the same ; Sarah shall have a Son. Thus you see what vertue there is in an absolute promise . It carrieth enough in its own bowels to accomplish the thing promised , whether there be means or no in us to effect it : wherefore this promise , in the Text , being an absolute promise ; by vertue of it , not by vertue of our selves , or our own enducements , do we come to Jesus Christ : for so are the words of the Text. All that the Father giveth me shall come to me . Therefore is every sincere commer to Jesus Christ , called also a Child of the promise . Now we brethren , as Isaac was , are the Children of the promise , Sal. 4. 28. That is , we are the Children that God hath promised to Jesus Christ , and given to him ; yea , the Children that Jesus Christ hath promised shall come to him . All that the Father giveth me , shall come . Fourthly , This word [ shall-come ] engageth Christ to Communicate all manner of Grace to those thus given him , to make them effectually to come to him . They shall come ; that is , not if they will , but if grace , all grace , if power , wisdom , a new heart and the holy spirit , and all Joyning together , can make them come . I say , this word [ shall-come ] being absolute , hath no dependance upon our will , or power , or goodness ; but it ingageth for us even God himself , Christ himself , the Spirit himself . When God had made that Absolute promise to Abraham , that Sarah should have a Son , Abraham did not at all look at any qualification in himself , because the promise looked at none , but as God had by the promise absolutely promised him a Son ; so he considered not his own body now dead , nor yet the barrenness of Sarah's Womb. He staggered not at the promise of God through unbelief , but was strong in faith , giving glory to God , being fully perswaded that what He had promised , He was able to perform , Rom. 4. He had promised , and had promised absolutely , Sarah shall have a Son. Therefore Abraham looks that He , to wit , God must fulfill the condition of it . Neither is this Expectation of Abraham , disapproved by the Holy Ghost , but accounted good and laudable , it being that by which he gave Glory to God. The Father also hath given to Christ , a certain number of Souls for him to save , and he himself hath said , They shall come to him . Let the Church of God then live in a Joyful Expectation of the utmost accomplishment of this promise , for assuredly it shall be fulfilled , and not one thousandth part of a Tittle thereof shall fail . And now , before I go any further , I will more particularly enquire into the nature of an Absolute Promise . First , We call that an Absolute promise , that is made without any condition ; or more fully thus . That is an absolute promise of God , or of Christ , which maketh over to this or that man , any Saving Spiritual blessing , without a condition to be done on our part for the obtaining thereof . Secondly , An Absolute promise therefore is , as we say , without if , or and ; that is , it requireth nothing of us , that it self might be accomplisht . It saith not , They shall if they will ; but they shall : not they shall , if they use the means ; but they shall . You may say , that a will , and the use of the means , is supposed , though not expressed . But I answer ; No , by no means ; that is , as a condition of this promise : If they be at all included in the promise , they are included there as the fruit of the Absolute promise , not as if it expected the qualification to arise from us . Thy people shall be willing in the day of thy power ▪ Psal. 110. 3. That is another absolute promise : But doth that Promise suppose a willingness in us , as a condition of Gods making of us willing ? they shall be willing , if they are willing ; or they shall be willing , if they will be willing . This is ridiculous , there is nothing of this supposed . The promise is absolute , as to us ; all that it ingageth for its one accomplishment , is the mighty power of Christ. The difference therefore betwixt the absolute , and the conditional promise , is this . First , They differ in their terms . The absolute promises say , I will , and you shall : the other , I will , if you will ; or do this , and thou shalt live ; Jer. 31. 31 , 32 , 33. Ezek. 36. 24 , 25 , 26 , 27 , 28 , 29 , 30 , 31 , 32 , 33. Heb. 8. 7 , 8 , 9 , 10 , 11 , 12. Jer. 4. 1. Ezek. 18. 30 , 31 , 32. Mat. 19. 21. Secondly , They differ in their way of Communicating of good things to men ; the absolute ones Communicate things freely , only of Grace ; the other , if there be that qualification in us , that the promise calls for , not else . Thirdly , The absolute promises therefore ingage God , the other ingage us : I mean God only , us only . Fourthly , Absolute promises must be fulfilled ; Conditional may , or may not be fulfilled . The absolute ones must be fulfilled , because of the faithfulness of God ; the other may not , because of the unfaithfulness of men . Fifthly , Absolute promises have therefore a sufficiency in themselves to bring about their own fulfilling ; the Conditional have not so . The absolute promise , is therefore a big-bellied promise , because it hath in it self a fulness of all desired things for us ; and will , when the time of that promise is come , yeild to us mortals , that which will veryly save us : yea , and make us capable of answering of the demands , of the promise that is conditional . Wherefore , though there be a real , yea an eternal difference in these things ( with others ) betwixt the conditional and absolute promise : yet again in other respects there is a blessed Harmony betwixt them , as may be seen in these particulars . First , The Conditional promise calls for Repentance , and the absolute promise gives it , Acts 5. 30 , 31. Secondly , The Conditional promise calls for faith , the absolute promise gives it , Zeph 3. 12. Rom. 15. 12. Thirdly , The Conditional promise calls for a new heart , the absolute promise gives it , Ezek. 36. Fourthly , The Conditional promise calleth for Holy Obedience , the absolute promise giveth , or causeth it , Ezek. 36. 27. And as they Harmoniously agree in this ; so again the Conditional promise blesseth the man , who by the absolute promise is endued with its fruit : As for instance , First , The absolute promise maketh men upright , and then the Conditional follows saying , Blessed are the undefiled in the way , who walk in the Law of the Lord , Psal. 119. 1. Secondly , The absolute promise giveth to this man , the fear of the Lord ; and then the Conditional followeth saying , Blessed is every one that feareth the Lord , Psal. 128. 1. Thirdly , The absolute promise giveth saith , and then this Conditional follows saying , Blessed is she that believeth , Zeph. 3. 12. Luk. 1. 45. Fourthly , The Absolute promise brings free forgiveness of Sins ; and then says the Conditional , Blessed are they , whose Transgressions are forgiven , and whose sin is covered , Rom. 4. 7 , 8. Fifthly , The Absolute promise says , that Gods elect shall hold out to the end ; then the Conditional follows with his blessing , He that shall endure to the end , the same shall be saved , 1 Pet 1. 4 , 5 , 6. Mat. 24. Thus do the promises gloriously serve one another , and us , in this their harmonious agreement . Now the promise under consideration , is an absolute promise ; All that the Father giveth me , shall come to me . This promise therefore is a big-bellied promise , and hath in it self all those things to bestow upon us , that the conditional calleth for at our hands . They shall come ! Shall they come ? yes , They shall come . But how if they want those things , those Graces , Power and Heart , without which they cannot come ? Why , Shall come answereth all this , and all things else that may in this manner be objected . And here I will take the liberty a little to amplifie things . Object . But they are dead , dead in Trespasses and Sins , how shall they then come ? Answ. Why ? Shall-come , can raise them from this Death . The hour is coming , and now is , That the dead shall hear the Voice of the Son of God , and they that hear , shall Live. Thus therefore is this impediment , by shall-come , swallowed up , or quite removed out of the way . Object . 2. But they are Satans Captives , he takes them Captive at his Will , and he is stronger than they ; How then can they come ? Answ. Why ? Shall-come , hath also provided an help for this . Satan had bound that Daughter of Abraham so , that she could by no means lift up her self ; but yet , shall-come , set her free in Body and Soul both . Christ will have them turned from the Power of Satan to God. But what ! Must it be , if they turn themselves , or do something to Merit of him to turn them ! No , he will do it freely of his own good Will. Alas ! Man whose Soul is possessed by the Devil , is turned whither soever That Governor listeth ; is taken Captive by him , notwithstanding his natural Powers , at his Will ; but what will he do ? will he hold him , when shall-come puts forth it self ( will he then let him ) for comeing to Jesus Christ ? No : that cannot be , his Power is but the Power of a fallen Angel ; but shall-come , is the Word of God : therefore shall-come must be fulfilled , And the Gates of Hell Shall not prevail against it . There was Seven Devils in Mary Magdalen , too many for her to get from under the Power of ; but when the time was come , that shall-come was to be fulfilled upon her , they give place , fly from her , and she comes [ indeed ] to Jesus Christ. All that the Father giveth me shall come to me . The Man that was possessed with a Legien ( Mark 5. ) was too much , by them , captivated , for him by humane force ; yea , had he had ( to boot ) all the men under Heaven to help him , had he that said , he shall-come , with-held his mighty power : but when this promise was to be fulfilled upon him , then he comes , nor could all their power hinder his coming . It was also this shall-come , that preserved him from death , when by these evil spirits he was hurled hither and thither ; and 't was by the vertue of shall-come , that at last he was set at liberty from them , and inabled indeed to come to Christ. All that the father giveth me shall come to me . Object . 3. They shall ( you say ) but how if they will not ! man cannot come without his will : but if he will not , he will not ; and if so , then what can shall-come , do ? Answ. True there are some men say , we are Lords , we will come no more unto thee , Jer. 2. 31. But as God says in another case ( if they are Concerned in shall-come to me ) They shall know whose word shall stand , mine or theirs , Jer. 44. 28. Here then is the case , we must now see who will be the liar , he that saith , I will not , or he that saith , he shall come to me . You shall come , sayes God. I will not come sayes the sinner . Now as sure as he is concerned in this shall-come , God will make that man eat his own words : for I will not , is but the unadvised Conclusion of a Crazy-headed sinner : but shall-come , was spoken by him that is of power to perform his word . Son , go work to day in my vineyard , said the Father : but he answered and said , I will not . What now ? Will he be able to stand to his refusal , will he pursue his desperate denial ! No : He afterwards repented , and went. But how came he by that repentance ? Why it was wrapped up , for him , in the absolute promise ; and therefore not withstanding he said , I will not , he afterwards repented and went. By this parable , Jesus Christ sets forth the obstinacy of the sinners of the world , as touching their coming to him ; they will not come , though threatned , yea though life be offered them upon condition of coming . But now when , shall-come , the absolute promise of God , comes to be fulfilled upon them , then they come ; because by that promise is provided against the rebellion of their will ; Thy people shall be willing in the day of thy power , Psal. 110. 3. He that had seen Paul in the midst of his out-rage against Christ , his Gospel , and people : would hardly have thought that he would ever have been a follower of Jesus Christ , specially since he went not against his Conscience in his persecuting of them . He thought verily that he ought to do what he did . But we may see , what shall-come can do , when it comes to be fulfilled upon the Soul of a rebellious sinner he was a Chosen vessel , given by the Father to the Son ; and now the time being come , that shall-come , was to take him in hand , behold he is over-mastered , astonished , and with trembling , and reverence , in a Moment becomes willing to be obedient to the Heavenly call , Acts 9. And were not they far gone ( that you read of in Acts the second ) who had their hands and hearts in the Murder of the Son of God ; and to shew their resolvedness never to repent of that horrid fact , said , His Blood be on us and our Children ? But must their obstinacy rule , must they be bound to their own ruin by the rebellion of their Stubborn wills ? No : not those of these that the Father gave to Christ , wherefore at the times appointed , shall-come Brakes in amongthem ; the absolute promise takes them in hand , and then they come indeed , crying out to Peter , and the rest of the Apostles , Men and brethren , what shall we do ? No Stubborness of mans will can stand , when God hath absolutely said the contrary , shall-come , can make them come as doves to their windows . The Lord spake unto Manasseth , and to his people ( by the Prophets ) but he would not hear , no , he would not : but shall Manasseth come off thus ? no , he shall not . Therefore , he being also one of those whom the Father had given to the Son , and so falling within the bounds and reach of shall-come : At last he comes indeed . He comes Bowing , and Bending ; He humbled himself greatly , and made Supplication to the Lord , and prayed unto him , and he was intreated of him , and had mercy upon him , 2 Chro. 33. The Thief upon the Cross , at first , did rail , with his fellow , upon Jesus Christ ; but he was one that the Father had given to him , and therefore shall-come , must handle him , and his rebellious will. And behold , so soon as he is dealt with all , by vertue of that absolute promise , how soon he buckleth , leaves his railing , falls to Supplicating of the Son of God for mercy ; Lord , saith he , remember me , when thou comest into thy Kingdome , Mat. 27. 44. Luk. 23. 40 , 41 , 42. Object . 4. They shall come , say you , but how if they be blind , and see not the way ; for same are kept off from Christ , not only by the obstinacy of their will , but by the blindness of their minde : now if they be blind , how shall they come . Answ. The question is not , Are they blind ? but , are they with in the reach , and power of shall come ; if so , That Christ , that said they shall-come , will find them eyes , or a guide , or both , to bring them to himself . If they shall-come , they shall-come : no impediment shall hinder . The Thessalonians darkness did not hinder them from being the Children of Light : I am come , said Christ that they that see not , might see . And if he saith , See ye blind , that have eyes , who shall hinder it ? Ephes. 5. 8. Joh. 9. 39. Isa. 29. 18. Chap. 43. 8. This promise therefore , is , as I said , abig-bellied promise , having in the bowels of it , all things that shall accur to the compleat fulfilling of it self . They shall-come . But 't is objected that they are blind : well , shall-come , is still the same , and continueth to say , they shall-come to me . Therefore he saith again , I will bring the blind by a way that they know not , I will lead them in paths that they have not known . I will make darkness light before them , and Crooked things straight , these things will I do unto them , and not forsake them , Isa. 42. 16. Mark , I will bring them though they be blind , I will bring them by a way they know not ; I will , I will , and therefore they shall-come to me . Object . 5. But how if they have exceeded many in sin , and so made themselves far more abominable ? They are the Ring-leading Sinners in the County , the Town or Family . Answ. What then ? Shall that hinder the execution of shall-come ? It is not Transgressions , nor Sins , nor all their Transgressions , in all their sins ( if they by the Father are given to Christ to save them ) that shall hinder this promise , that it should not be fulfilled upon them . In those days , and at that time , saith the Lord , the iniquities of Israel shall be fought for , and there shall be none , and the sins of Judah , and they shall not be found , Jer. 32. 30. Not that they had none , ( for they abounded in Transgression , 2 Chron. 33. 9. Ezek . 16. ●8 . ) but God would pardon , cover , hide , and put them away , by vertue of his absolute promise , by which they are given to Christ to save them . And I will cleanse them from all their iniquity , whereby they have sinned against me ; and I will pardon all their iniquity , whereby they have Transgressed against me . And it shall be to me for a name of joy , a praise , and an honour before all the Nations of the Earth , which shall hear of all the good that I do unto them ; and they shall fear and tremble for all the goodness , and all the prosperity that I procure to it , Jer. 33. 8 , 9. Object 6. But how if they have not Faith and Repentance ? how shall they come then ? Answ. Why ? he that saith they shall-come , shall he not make it good ? If they shall-come , they shall-come ; and he that hath said , they shall-come , if faith and repentance be the way to come , as indeed they are , then faith and repentance shall be given to them : for shall-come , must be fulfilled on them . First , Faith shall be given them ; I will also leave in the midst of thee an afflicted , and poor people , and they shall trust in the name of the Lord. There shall be a Root of Jesse , and he shall rise to raign over the Gentiles ; and in him shall the Gentiles trust , Zeph. 3. 12. Rom. 15. 12. Secondly , They shall have repentance : He is exalted to give repentance ; They shall come weeping and seeking the Lord their God. And again , with Weeping and Supplication will I lead them , Acts 5. 30 , 31. Jer. 31. 9. Chap. 50. 5. I told you before , that an absolute promise , hath all conditional ones in the belly of it , and also provision to answer all those qualifications that they propound to him that seeketh for their benefit : And it must be so , for if shall-come be an absolute promise , as indeed it is , then it must be fulfilled upon every of those . concerned therein . I say , it must be fulfilled , if God can by Grace , & his absolute Will , fulfil it . Besides , since Coming , and Believing is all one ( according to Joh. 6. 35. ) He that cometh to me shall never hunger , and he that believeth in me shall never thirst . Then , when he saith , they shall come , 't is as much as to say , they shall believe , and consequently repent to the saving of the Soul. So then the present want of faith and repentance , cannot make this promise of God of none effect ; because that this promise hath in it to give , what others call for and expect . I will give them an heart , I will give them my spirit , I will give them repentance , I will give them faith . Mark these words , If any man be in Christ , he is a new Creature . But how came he to be a new Creature , since none can Create but God ? why , God indeed doth make them new Creatures . Behold , saith he , I make all things new . And hence it follows , even after he had said , they are new Creatures ; And all things are of God : that is , all this new Creation standeth in the several operations , and special workings of the Spirit of grace , who is God , 2 Cor. 5. 17 , 18. Object . 7. But how shall they escape all those dangerous , and damnable opinions , that like rocks , and quick ▪ sands , are in the way in which they are going ? Answ. Indeed this age , is an age of errors , if ever there was an age of errors in the world ; but yet the gift of the Father , laid claim to by the Son in the Text , must needs escape them , and in conclusion come to him . There are a company of shall-comes in the Bible , that doth secure them . Not but that they may be assaulted by them ; yea , and also for the time , intangled and detained by them from the Bishop of their Souls : but these Shall-comes , will break those Chains and Fetters , that those given to Christ are intangled in , and they shall-come , because he hath said they shall-come to him . Indeed , errors are like that whore , of whom you read in the Proverbs , that sitteth in her seat on the High-places of the City , To call Passingers who go right on their way , ( Pro. 9. 13 , 14 , 15 , 16. ) But the persons , as I said , that by the Father are given to the Son to save them , are at one time or other , secured by , Shall-come to me . And therefore , of such it is said ; God will guide them with his eye , with his counsels , by his spirit , and that in the way of peace ; by the springs of water , and into all truth , Psal. 32. 8. Psal. 73. 24. Joh. 16. 13. Luk. 1. 79. Isa. 47. 10. So then , he that hath such a guide ( and all that the Father giveth to Christ , shall have it ) he shall escape those dangers , he shall not Err in the way ; yea , though he be a fool , he shall not Err therein ( Isa 35. ) for of every such an one it is said , Thine cars shall hear a word behind thee , saying ; This is the way , walk in it , when ye turn to the right hand , and when ye turn to the left , Isa 30. 21. There were Thieves and Robbers before Christs coming , as there are also now : But , saith he , The sheep did not hear them . And why did they not hear them , but because they were under the power of shall come : that absolute promise , that had that grace in it self to bestow upon them , as could make them able rightly to distinguish of voices . My sheep hear my voice . But how came they to hear it ? why , to them it is given to know and to hear , and that distinguishingly , Joh. 10. 8 , 16. Chap. 5. 25. Eph. 5. 14. Further , the very plain Sentence of the Text makes provision against all these things ; for , saith it , All that the Father giveth me , shall come to me ; that is , shall not be stopped , or be allured to take up any where short of Me ; nor shall they turn aside , to abide , with any besides Me. Shall Come [ to me . ] To me ! ] By these words there is further insinuated ( though not expressed ) a double cause of their coming to him . First , There is in Christ , a fulness of Al-sufficiency of that , even of all that which is needfull to make us happy . Secondly , Those that indeed come to him , do therefore come to him that they may receive it at his hand . For the first of these , There is in Christ a fulness of all Sufficiency of all that , even of all that which is needfull to make us happy . Hence it is said , For it pleased the Father , that in him should all fulness dwell . And again , Of his fullness , all we have received , and grace for grace , Colos. 1. 19. Joh. 1. 16. It is also said of him , that his riches is unsearchable , The unsearchable riches of Christ , Ephes. 3. 8. Hear what he saith of himself , Riches and honour are with Me , even durable riches and righteousness ; my fruit is better than Gold , yea than sine Gold ; and My revenue than Choice silver : I lead in the way of Righteousness , in the midst of the paths of Judgement , that I may cause them that love Me to inherit Substance . And I will fill their treasures , Prov. 8. 18. 19 , 20. 21. This in general , but more particularly . First , There is that Light in Christ , that is Sufficient to lead them out of ▪ and from all that darkness , in the midst of which all others , but them that come to him , stumble , and fall , and perish : I am the light of the world , saith he ; he that followeth me shall not abide in darkness , but shall have the Light of Life , Joh. 8. 12. Man by nature is in darkness , and walketh in darkness , and knows not whither he goes , for darkness hath blinded his eyes ; neither can any thing but Jesus Christ , lead men out of this darkness ; Natural Conscience cannot do it ; the Ten Commandments , though in the heart of man , cannot do it : this prerogative belongs only to Jesus Christ. Secondly ▪ There is that life in Christ , that is to be found no where else , Joh. 5. 40. Life as a principle in the Soul , by which it shall be acted and enabled to do that which through him is pleasing to God. He that believeth in , or cometh , to me , saith he , as the Scriptures have said , out of his belly shall flow Rivers of Living Water , Joh. 7. 38. Without this life a man is dead , whether he be bad , or whether he be good , that is good in his own , and other mens esteem . There is no true and Eternal life , but what is in the Me that speaketh in the Text. There is also life for those , that come to him , to be had by faith in his flesh , and blood . He that eateth Me , even he shall live by Me , Joh. 6. 57. And this is a life against that Death , that comes by the guilt of sin , and the curse of the Law , under which all men are , and forever must be , unlesse they eat the Me , that speaks in the Text. Whoso findeth Me , saith he , findeth life ; deliverance from that everlasting death , and destruction , that without Me he shall be devoured by , Prov. 8. Nothing is more desirable than life , to him that hath in himself the Sentence of Condemnation ; and here only is life to be found . This life , to wit , Eternal life ▪ this life is in his Son. That is , in him that saith in the Text , All that the Father hath given Me shall come to Me , 1 Joh. 5. 10. Thirdly , The person speaking in the Text , is he alone by whom poor sinners have Admittance with , and Acceptance to the Father , because of the Glory of his righteousness , by and in which he presenteth them amiable , and spotless in his sight ; neither is there any way besides him , so to come to the Father ; I am the way , sayes he , the truth , and the life ; no man cometh to the Father but by Me , Joh. 14. 6. All other ways to God , are dead and damnable , the destroying Cherubins , stand with flaming swords turning every way to keep all others from his presence , ( Gen. 3. 24. ) I say , all others but them that come by him . I am the door , by Me , saith he , if any man enter in , he shall be saued , Joh. 10. 1 , 2. The person speaking in the Text , is He , and only He , that can give stable , and everlasting peace ; therefore , saith he , My peace I give unto you . My peace , which is a peace with God , peace of Conscience , and that of an everlasting duration . My peace , peace that cannot be Matched , net as the world gived give I unto you ; for the worlds peace is but Carnal , and Transitory ; but mine is Divine and Eternal . Hence it is called , the peace of God , and That passeth all understanding . Fourthly , The person speaking in the Text , hath enough of all things truly Spiritually good , to satisfie the desires of every longing Soul. And Jesus stood , and Cried , saying , If any man thirst , let him come unto me , and drink . And to him that is athirst , I will give of the fountain of the water of life freely , Joh. 7. 37. Rev. 21. 6. Fifthly , With the person speaking in the Text , is power to perfect and defend , and deliver those that come to him for safegard . All power , saith he , in heaven , and earth , is given unto Me , Mat. 28. 18. Thus might I multiply instances of this nature in abundance . But Secondly , they that in truth , do come to him , do therefore come to him , that they may receive it at his hand . They come for light , they come for life , they come for reconciliation with God ; they also come for peace , they come that their Soul may be satisfied with Spiritual good , and that they may be protected by him against all Spiritual and Eternal damnation ; and he alone is able to give them all this , to the filling of their joy to the full , as they also find , when come to him . This is evident , First , From the plain declaration of those that already are come to him . Being Justified by faith , we have peace with God through our Lord Jesus Christ , by whom also we have access with boldness into this grace , wherein we stand , and rejoyce in hope of the glory of God , Rom. 5. Secondly , 'T is evident also , in that while they keep their eyes upon him , they never desire to change him for another , or to add to themselves , some other thing , together with him to make up their Spiritual Joy. God forbid , said Paul , that I should Glory , save in the Cross of our Lord Jesus Christ. Yea and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord , for whom I have suffered the loss of all things ; and do count them but dung , that I may win Christ , and be found in him ; not having mine own Righteousness , which is of the Law , but that which is thorough the faith of Christ , the righteousness which is of God by faith , Philipians 3. 7 , 8 , 9. Thirdly , 'T is evident also by their earnest desires , that others might be made partakers of their blessedness . Brethren , said Paul , my hearts desire and prayer to God for Israel is , that they might be saved , that is , that way that he expected to be saved himself , as he saith also to the Galatians . Brethren , saith he , I beseech you , be as I am , for I am as ye are . That is , I am a sinner as you are ; now I beseech you seek for life , as I am seeking of it : as who should say , For there is a sufficiency in the Lord Jesus both for me and you . Fourthly , 'T is evident also , by the Triumph that such men make over all their enemies , both Bodily , and Ghostly : Now , thanks be to God , said Paul , who causeth us always to triumph in Jesus Christ. And who shall separate us from the Love of Christ our Lord. And again , O death where is thy sting ! O Grave , where is thy victory ! The sting of death is Sin , and the strength of sin , is the Law ; but thanks be to God , who giveth us the victory thorow our Lord Jesus Christ. 2 Cor. 2. 14. Rom. 8. 35. 1 Cor. 15. 55 , 56. Fifthly , 'T is evident also , for that they are made , by the Glory of that which they have found in him , to suffer , and endure what the Devil and Hell it self hath or could invent , as a means to separate them from him . Again , Who shall separate us from the Love of Christ ? Shall tribulation , or distress , or persecution , or famine , or nakedness , or peril , or Sword ( as it is written , for thy sake we are killed all the day long , we are accounted as sheep for the slaughter ) ? Nay , in all these things we are more than Conquerors , through him that loved us . For I am perswaded , that neither death , nor life , nor Angels , nor principalities , nor powers , nor things present , nor things to come , nor height , nor depth , nor any other Creature shall be able to separate us from the Love of God , which is in Christ Jesus , Rom 8. Shall come [ to Me. ] O the heart attracting glory that is in Jesus Christ , ( when he is discovered ) to draw those to him that are given to him of the Father . Therefore , those that come of old rendered this , as the cause of their coming to him . And we beheld his glory , as of the only begotten of the Father , Joh. 1. 14. And the reason why others come not , but perish in their sins , is for want of a sight of his glory . If our Gospel be hid , it is hid to them that are lost , in whom the God of this world hath blinded the minds of them that believe not , lest the Glorious Light of the Gospel of Christ , who is the image of God , should shine unto them , 2 Cor. 4. 3. 4. There is therefore heart-pulling glory in Jesus Christ , which , when discovered , draws the man to him ; wherefore , by , shall-come to Me , Christ may mean ; when his glory is discovered , then they must come , then they shall-come to Me. Therefore , as the True Comers come with Weeping and Relenting , as being sensible of their own Vileness ; so again it is said , That the Ransomed of the Lord shall return , and come to Zion , with Singing and Everlasting Joy upon their Heads ; they shall obtain Joy and Gladness , and Sorrow and Sighing shall flye away : That is , at the Sight of the Glory of that Grace , that shews it self to them now , in the Face of our Lord Jesus Christ , and in the Hopes that they now have of being with Him in the Heavenly Tabernacles . Therefore , it saith again ; With Gladness and Rejoycing shall they be brought ; they shall enter into the King's Palace , Isa. 35. 10. Chap. 51. 11. Psal. 45. 15. There is therefore Heart-attracting Glory in the Lord Jesus Christ ; which , when discovered , subjects the Heart to the Word , and Makes us Come to him . 'T is said of Abraham , That when he dwelt in Mesopotamia , the God of Glory appeared unto him , ( Act. 7. 2. ) saying , Get thee out of thy Country . And what then ? why , away he went from his House and Friends , and all the World could not stay him . Now , as the Psalmist sayes , Who is the King of Glory ? He answers . The Lord mighty in Battle : And who was that , but He that spoiled Principalities and Powers , when he did Hang upon the Tree , Tryumphing over them thereon ? And who was that , but Jesus Christ , even the Person speaking in the Text ? Therefore , he said of Abraham , He saw his Day ; Yea , saith he to the Jews , Your Father Abraham rejoiced to see my Day ; and he saw it , and was Glad , Psal. 24. 8. Col. 2. 14 , 15. Jam. 1. 1. Joh. 8. 56. Indeed , the Carnal Man sayes ( at least ) in his Heart , There is no Form or Comliness in Christ ; and when he shall see him , there is no Beauty that he should desire him ; But he lies : This he speaks , as having never seen him . But they that stand in his House , and looks upon him through the Glass of his Word , by the Help of his Holy Spirit , they will tell you other things . But we , say they , all with open Face beholding , as in a Glass , the Glory of the Lord , are changed into the same Image , from Glory to Glory , 2 Cor. 3. 17 , 18. They see Glory in his Person , Glory in his Undertakings , Glory in the Merit of his Blood , and Glory in the Perfection of his Righteousness ; yea , Heart-affecting , Heart-changing Glory ! Indeed , his Glory is veiled , and cannot be seen , but as discovered by the Father ( Matth. 11. 27. ) It is veiled with Flesh , with Meanness of Descent from the Flesh , and with that Ignomy and Shame that attended him in the Flesh ; but they that can , in God's Light , see through these things , they shall see Glory in him ; yea , such Glory , as will draw , and pull their Hearts unto him . Moses was the Adopted Son of Pharoah's Daughter ; and , for ought I know , had bin King at last , had he now conformed to the present Vanities that was there at Court ; but he could not , he would not do it : Why ? what was the matter ? Why ? he saw more in the worst of Christ , ( bear with the Expression ) than he saw in the best of all the Treasures of the Land of Egypt . He refused to be called the Son of Pharaoh's Daughter ; choosing rather to suffer Affliction with the People of God , than to enjoy the Pleasures of Sin for a Season : Esteeming the Reproach of Christ greater Riches , than the Treasures in Egypt ; for he had respect to the Recompence of Reward . He forsook Egypt , not fearing the Wrath of the King : But what emboldened him thus to do ? Why ? he endured ; for he had a Sight of the Person speaking in the Text : He endured , as seeing Him who is Invisible . But , I say , would a Sight of Jesus have thus taken away Moses's Heart from a Crown , and a Kingdom , &c. had he not by that Sight seen more in Him , than was to be seen in them , Heb. 11. 24 , 25 , 26. Therefore , when he saith , Shall come to Me , he means , They shall have a Discovery of the Glory of the Grace that is in Him ; and the Beauty and Glory of that is of such Vertue , that it constraineth , and forceth , with a Blessed Violency , the Hearts of those that are given to Him. Moses , of whom we spake before , was no Child , when he was thus taken with the Beauteous Glory of this Lord : He was Forty Years old , and so consequently was able , being a Man of that Wisdom and Opportunity as he was , to make the best Judgement of the Things , and of the Goodness of them that was before him in the Land of Egypt . But he , even he it was , that set that low Esteem upon the Glory of Egypt , as to count it not worth the medling with , when he had a Sight of this Lord Jesus Christ. This wicked World thinks , that the Fancies of a Heaven , and a Happiness hereafter , may serve well enough to take the Heart of such , as either have not the Worlds good Things to delight in ; or that are Fools , and know not how to delight themselves therein : But let them know again , that we have had Men of all Ranks and Qualities , that have been taken with the Glory of our Lord Jesus , and have left All to follow Him : As Abel , Seth , Enoch , Noah , Abraham , Isaac ; Jacob , Moses , Samuel , David , Solomon ; and who not , that had either Wit or Grace to savour Heavenly things ? Indeed , none can stand off from Him , nor any longer out against Him , to whom he Reveals the Glory of his Grace . And him that cometh to Me , I will in no wise cast out . By these Words , our Lord Jesus doth set forth ( yet more amply ) the great Goodness of his Nature towards the Coming Sinner . Before he said , They Shall come ; and here he declareth , That with Heart and Affections he will receive them . But by the way , let me speak one Word or two , to the Conditionality of this Promise , with which now I have to do . And him that cometh to Me , I will not cast out : Where it is evident ( may some say ) , That Christ's Receiving us to Mercy , depends upon our Coming ; and so our Salvation by Christ is Conditional : If we Come , we shall be Received ; if not , we shall not : for that is fully intimated by the Words . The Promise of Reception is only to him that Cometh : And him that cometh . I Answer ; That the Coming in these Words mentioned , as a Condition of being Received to Life , is , that which is promised , yea , concluded to be effected in us by the Promise going before . In those latter Words , Coming to Christ is implicitly required of us ; and in the Words before , that Grace is positively promised to us . It is , as if he should say ; All that the Father giveth Me , shall come to Heaven ; and him that cometh to Heaven , I will in no wise cast out thence . We come to Christ , because it is said , We Shall come ; because it is given to us to Come : So that , the Condition which is expressed by Christ in these later Words , is absolutely promised in the Words before . And indeed , the Coming here intended , is nothing else but the Effect of , Shall come to Me. And him that cometh . ] To speak to these Words , 1. In general . 2. More particularly . In general : They suggest unto us these four Things : First , That Jesus Christ doth build upon it ; that since the Father gave his People to him , they shall be enabled to Come unto him . And him that cometh : As who should say ; I know , that since they are Given to Me , they shall be enabled to Come unto Me. He saith not , If they come , or I Suppose they will Come ; but , And him that cometh . By these Words therefore he shews us , that he addresseth himself to the Receiving of them whom the Father gave to him , to save them : By which , as I said , he concludeth or buildeth upon it , that they shall indeed Come to Him. Secondly , Christ also suggesteth by these Words , That he very well knoweth who are given to him ; not by their Coming to him , but by their being Given to him . All that the Father giveth Me , shall come to Me : And him that cometh , &c. This Him he knoweth to be one of them , that the Father hath Given him ; and therefore , he Receiveth him , even because the Father hath Given him to Him. I know my Sheep , saith he : Not only those , that already have Knowledge of him ; but those too , that yet are ignorant of him . Other Sheep have I ( said he ) which are not of this Fold : Not of the Jewish - Church ; but those that lie in their Sins , even the Rude and Barbarous Gentiles . Therefore , when Paul was afraid to stay at Corinth , from a Supposition , that some Mischief might befal him there : Be not afraid ( said the Lord Jesus to him ) but speak ; and hold not thy peace , for I have much People in this City , Joh. 10. 16. Act. 18. 9 , 10. The People that the Lord here speaks of , were not at this time accounted His , by reason of a Work of Conversion that already had passed upon them ; but by Vertue of the Gift of the Father , for he had given them unto him : Therefore , was Paul to stay here , to speak the Word of the Lord to them ; that by his Speaking , the Holy - Ghost might effectually work out their Souls , to the causing them to Come ; who was also ready with Heart and Soul , to receive them . Thirdly , Christ by these Words also suggesteth , That no more came unto Him , than indeed was given him of the Father : For the Him in this place , is one of the All , that by Christ , was mentioned before . All that the Father giveth Me , shall come to Me ; and every Him , of that All , I will in no wise cast out . This the Apostle insinuateth , where he saith ; He gave some Apostles , and some Prophets , and some Evangelists , and some Pastors and Teachers , for the perfecting of the Saints , for the work of the Ministry , for the edifying of the Body of Christ : Till we All come in the Unity of the Faith , and of the Knowledge of the Son of God , unto a Perfect Man , unto the Measure of the Stature of the Fulness of Christ , Ephes. 4. 11 , 12 , 13. Mark , As in the Text , so here , he speaketh of All ; Untill we All come . We All ! All who ? Doubtless , All that the Father giveth to Christ. This is further insinuated , because he calleth this All , The Body of Christ , the Measure of the Stature of the Fulness of Christ : By which he means , the Universal Number given , to wit , The true Elect Church ; which is said to be his Body and Fulness , Ephes. 1. 22 , 23. Fourthly , And Christ Jesus by these Words further suggesteth , That he is well content with this Gift of the Father to him . All that the Father giveth Me , shall come to Me ; and him that cometh to Me , I will in no wise cast out . I will heartily , willingly , and with great Content of Mind receive him . They shew us also , that Christ's Love in Receiving , is as large as his Father's Love in Giving , and no larger . Hence he thanks him for his Gift ; and also thanks him for hiding of Him , and his Things , from the rest of the Wicked , Mat. 11. 25. Luk. 10 , 21. But , Secondly , and more particularly . And [ him ] that cometh . And [ him ! ] This word Him ; By it , Christ looketh back to the Gift of the Father ; not only in the Lump , and whole of the Gift , but to every Him of that Lump . As who should say ; I do not only accept of the Gift of my Father in the General , but have a special Regard to every of them in Particular ; and will secure not only some , or the greatest part ; but Every Him , every Dust : Not an Hooff of all shall be lost , or left behind . And indeed , in this he consenteth to his Father's Will ; which is , That of All that he hath given him , he should lose Nothing , Joh. 6. 39. And him . ] Christ Jesus also , by his thus dividing the Gift of his Father into Hims ▪ and by his speaking of them in the Singular Number , shews , what a particular Work shall be wrought in each one , at the time appointed of the Father . And it shall come to pass in that Day , saith the Prophet , that the Lord shall beat off from the Channel of the River , to the Stream of Egypt ; and ye shall be gathered one by one , O ye Children of Israel , Isa. 27. 12. He shews also hereby , That no Lineage , Kindred , or Relation , can at all be profited by any Outward or Carnal Union , with the Person that the Father hath given to Christ. 'T is only Him , the Given Him , the Coming Him , that he intends absolutely to secure . And him . ] There are divers sorts of Persons , that the Father hath given to Jesus Christ : They are not all of one Rank , of one Quality . Some are High , some Low ; some are Wise , some Fools ; some are more Civil , and Complying with the Law ; some more Profane , and averse to Him , and his Gospel . Now , since those that are given to him , are in some sense so divers ; and again , since he yet saith , And Him that cometh , &c. He by that doth give us to understand , that he is not , as Men , for picking and choosing , to take a Best , and leave a Worst ; but he is for Him , that the Father hath given him ; and that cometh to him . He will not alter nor change it ; a Good for a Bad , or a Bad for a Good , Levit. 27. 9 , 10. There is many a sad Wretch given by the Father to Jesus Christ ; but not one of them all is despised , or slighted by him . It is said of those that the Father hath given to Christ , That they have done worse than the Heathen ; That they were Murderers , Thieves , Drunkards , Unclean Persons , and what not ? But he has Received them , Washed them , and Saved them . A fit Emblem of this Sort , is that wretched Instance mentioned in the Sixteenth of Ezekiel , that was cast out in a Stincking Condition , to the loathing of its Person in the day that it was Born : A Creature in such a wretched Condition , that no Eye pittied , to do any of the Things there mentioned unto it , or to have Compassion upon it : No Eye , but his that speaketh in the Text. And Him. ] Let him be as red as Blood , let him be as red as Crimson : Some men are blood-Red sinners , Crimson sinners , Sinners of a double die ; dipt , and dipt again before they come to Jesus Christ. Art thou that readest these Lines , such an one ? speak out man , Art thou such an one ? and art thou now coming to Jesus Christ for the Mercy of Justification , that thou mightest be made white in his Blood , and be covevered with his Righteousness ? Fear not ; for as much as this thy coming betokeneth , that thou art of the number of them , that the Father hath given to Christ ; for he will in no wise cast thee out . Come now , saith Christ , and let us reason together ; though your sins be as scarlet , they shall be as white as snow ; though they be as Red as Crimson , they shall be as wooll . Isa. 1 , 18. And him ] There was many a strange him came to Jesus Christ , in the days of his flesh ; but he received them all , without turning any away . Speaking unto them of the Kingdom of God , and Healing such as had need of healing , Luk. 9. 11. Chap. 4. 40. These words And him , are therefore words to be wondered at : That not one of them , who by vertue of the Fathers gift , and drawing , are coming to Jesus Christ ; I say , that not one of them , what ever they have been , what ever they have done , should be rejected , or set by , But admitted to a share in his saving grace . 'T is said in Luke , that the people wondred at the gracious words that proceeded out of his mouth , Luk. 4. 22. Now , this is one of his gracious words ; these words are like drops of honey , as it is said ; Pleasant words are as an honey-Comb , sweet to the Soul , and health to the bones . These are gracious words indeed , even as full as a faithful , and a merciful High Priest could speak them . Luther saith , When Christ speaketh , he hath a mouth as wide as Heaven and Earth : That is , to speak fully to the incouragement of every sinfull him , that is coming to Jesus Christ. And that his word is certain , hear how himself confines it : Heaven and Earth , saith he , shall pass away ; but my word shall not pass away , Isa. 63. 1. Mat. 24. 35. It is also confirmed by the testimony of the Four Evangelists , who gave faithful relation of his loving reception of all Sorts of coming sinners , whether they were publicans , harlots , thieves possessed of Devils , Bedlams , and what not ? Luk. 19 , 1 , 2 , 3 , 4 , 5 , 6 , 7 , 8. Mat. 21. 21. Luk. 15. Chap. and Chap. 23. 41 , 42. Mark. 19. 9. Chap. 5. 1 , 2 , 3 , to 9. This then shews us , First , The greatness of the merits of Christ. Secondly , The willingness of his heart to impute them for Life to the great , if coming , sinners . First , This shews us the greatness of the Merits of Christ ; for it must not be supposed , that his words are bigger than his worthyness . He is Strong to execute his word ; he can Do , as well as Speak . He can do exceeding abundantly more than we ask or think , even to the uttermost , and out side of his word , ( Ephes. 3. 20. ) Now then , since he concludeth Any Coming Him : it must be concluded , that he can save to the uttermost Sin , Any coming ▪ Him. He speaketh in Righteousness , in very faithfulness , when he began to build this blessed Gospel Fabrick , the Text : It was for that , he had first sat down , and counted the cost ; and for that he knew he was able to finish it . What Lord , Any him ! Any him , that cometh to thee ! This is a Christ worth looking after , this is a Christ worth coming to . This then , should learn us diligently to consider the Natural force of every word of God : and to judge of Christ's ability to save ; not by our sins , or by our shallow apprehensions of his Grace ; but by his word , which is the true measure of Grace . And if we do not judge thus , we shall dishonor his Grace , lose the benefit of his word , and needlesly fright our selves into many Discouragements , though coming to Jesus Christ. Him , any him that cometh , hath from this word of Christ , to feed himself with hopes of Salvation . As thou art therefore coming ▪ O thou coming sinner , Judge thou , whether Christ can savethee , by the true Sense of his words ? Judge , coming sinner , of the Efficacy of his Blood , of the perfection of his Righteousness , and of the prevailancy of his intercession , by his word . And him , saith he , that cometh to me , I will in no wise cast out . In no wise , that is , for no Sin : Judge therefore by his word , how able he is to save thee ? It is said of Gods Sayings to the Children of Israel ; There failed not ought of any good thing , which the Lord had spoken to the house of Israel ; all came to pass . And again ; Not one thing hath failed of , of all the good things which the ▪ Lord your God , spoke concerning you all are come to pass unto you ; and not one thing hath failed thereof , Josh. 21. 45. Chap. 23. 14. Coming sinner , what promise thou findest in the word of Christ , strain it whether thou canst , so thou dost not corrupt it , and his Blood and Merits will answer all , what the word saith , or any true Consequence that is drawn there-from , that we may boldly venture upon ; As here in the Text , he saith ; And Him that cometh ; indefinitetively ; without the least intimation of the rejection of any , though never so great , if he be a coming-sinner . Take it then for granted , that thou , whoever thou art , if coming , art intended in these words : neither shall it injure Christ at all , if , as Benhadad's Servants served Ahab , thou shalt catch him at his word . Now , saith the Text , The Men did diligently observe whether any thing would come from him ; to wit , any word of grace ; and did hastily catch it : And it happened , that Ahab called Benhadad , his brother . The men replyed therefore , Thy brother Benhadad ? catching him at his word , 1 King 20. 33. Sinner , coming sinner , serve Jesus Christ thus , and he will take it kindly at thy hands . When he in his argument called the Canaanitish woman , Dog , she catcht him at it , and said ; Truth Lord , yet the Dogs eat of the Crumbs that fall from their Masters Table . I say , she catcht him thus in his words , and he took it kindly ; saying , O woman , great is thy faith ! be it unto thee even as thou wilt , Mat. 15. 26. Catch him , coming sinner , catch him . Secondly , The other thing that I told you , is shewed us from these words , is this ; The willingness of Christ's heart , to impute his merits for Life to the great , if coming , sinner . And him that cometh to me , I will in no wise cast out . The awakned coming sinner , doth not so easily question the power of Christ , as his willingness to save him . Lord , if thou wilt , thou canst , said one , Mar. 1. 40. He did not put the If upon his power , but upon his will : he concluded , he could ; but he was not as fully of perswasion , that he would . But we have the same ground to believe , he will , as we have to believe he can ; and indeed , ground for both , is the Word of God. If he was not willing , why did he promise ? why did he say , he would receive the coming sinner ? Jacob took him there ; Thou saidst , says he , I will surely do thee Good , Gen. 32. 12. For , from this promise he concluded , that it followed in reason , He must be willing . The Text also gives some ground for us , to draw the same conclusion . And him that cometh to me , I Will in no wise cast out . Here is his willingness asserted , as well as his power suggested . It is worth your observation , that Abraham's Faith considered rather his power , than his willingness ; that is , he drew this Conclusion , I shall have a Child , from the Power that was in God to fulfill the Promise to him : for he concluded , he was willing give him one , else he would not have promised one . He staggered not at the promise of God through unbelief , but was strong in faith , giving glory to God ; being fully perswaded , that what he had promised , he was able to perform , Rom. 4. 20 , 21. But was not his faith exercised , or tryed , about his willingness too ? No , there was no shew of reason for that , because he had promised it ; indeed , had he not promised it , he might Lawfully have doubted it ; but since he had promised it , there was left no ground at all for doubting ; because his willingness to give a Son , was demonstrated in his promising him a Son. These words therefore , are sufficient ground to incourage any coming sinner , that Christ is willing to his power , to receive him ; and since he hath power also to do what he will , there is no ground at all left to the coming sinner , any more to doubt ; but to come in full hope of acceptance , and of being received unto grace and mercy . And him that [ cometh . ] He saith not , And him that is Come ; but , and him that Cometh ; that is , and him , whose heart begins to move after me , who is leaving all for my sake ; him , who is looking out , who is on his Journey to me . We must therefore distinguish betwixt coming , and being come to Jesus Christ. He that is come to him , has attained of him more sensibly , what he felt before he wanted ; than he has , that but yet is coming to him . A Man that is come to Christ , hath the advantage of him that is but coming to him ; and that in seven things . First , He that is come to Christ , is nearer to him , than he that is but coming to him ; for he that is but coming to him , is yet , in some sense , at a distance from him ; as it is said of the coming prodigal ; And while he was yet a great way off , Luk. 15. Now , he that is nearer to him , hath the best sight of him ; and so , is able to make the best Judgement of his wonderful grace & beauty , as God saith ; Let them come near , then let them speak . And as the Apostle John saith ; And we have seen , and do testifie , that God sent his Son to be the Saviour of the world , Isa. 41. 1. 1 Joh. 4. 14. He that is not yet come , though he is a-coming , is not fit ▪ not being indeed capable , to make that Judgement of the worth and glory of the Grace of Christ , as he is that is come to him , and hath seen and beheld it . Secondly , He that is come to Christ , has the advantage of him that is but coming , in that he is eased of his burden ; for he that is but coming , is not , Mat. 11. 28. He that is come , has cast his burden upon the Lord ; by Faith he hath seen himself released thereof : but he that is but coming , hath it yet , as to sense , and feeling , upon his own shoulders . Come unto me , all ye that Labor , and are heavy Laden , implies , that their burden , though they are coming , is yet upon them ; and so will be , till indeed they are come to him . Thirdly , He that is come to Christ , has the advantage of him that is but coming : in this also , namely ; He hath drank of the Sweet , and Soul-refreshing Water of Life ; but he that is but coming , hath not : If any man thirst , let him Come unto me and drink . Mark , he must Come to him , before he drinks ; according to that of the Prophet : Ho every one that thirsteth , Come ye to the Waters . He drinketh not as he cometh , but when he is come to the Waters , Joh. 7. 37. Isa. 45. 1. Fourthly , He that is come to Christ , hath the advantage of him , that as yet is but coming : in this also , to wit , He is not so terrified with the noise , and , as I may call it , Hue and Cry ; which the Avenger of blood makes at the heels of him , that yet , is but coming to him . When the Slayer was upon his flight to the City of his refuge , he had the noise or fear of the Avenger of blood at his heels ; but when he was come to the City , and was entred there-into , that noise ceased : Even so it is with him , that is but coming to Jesus Christ ; he heareth many a dreadful Sound in his ears ; sounds of death and damnation ; which he that is come , is at present freed from . Therefore he saith ; Come , and I will give you rest : And so he saith again ; We that have believed , do enter into rest , as he said , &c. Now the believing there intended , is a believing on Christ ; as come unto him for rest , is only found in him , by them that are Come to him . Fifthly , He therefore that is come to Christ , is not so subject to those dejections , and castings down , by reason of the rage and assaults of the evil one ; as is the man , that is but coming to Jesus Christ ( tho he has Temptations too . ) [ And while he was yet a coming , the Devil threw him down , and Lore him , Luk. 9. 42. ] For he has , though Satan still Roareth upon him , those experimental comforts , and refreshments ( to wit ) in his treasury , to present himself with , in times of Temptation and Conflict ; which he that is but coming , has not . Sixthly , He that is come to Christ , has the advantage of him that is but coming to him : in this also , to wit , He hath upon him the Wedding Garment , &c. But he that is coming , has not . The Prodigal , when coming home to his Father , was cloathed with nothing but Rags , and was tormented with an empty belly : but when he was come , the best Robe is brought out ; also , the Gold Ring , and the shooes ; yea , they are put upon him , to his great rejoycing . The fatted Calf was killed for him ; the musick was struck up , to make him merry : and thus also the Father himself Sang of him ; This my Son was dead , and is alive again ; was lost , and is found , Luk. 15. 18 , 19 , 20 , 21 , 22 , 23 , 24. Seventhly , In a word , he that is come to Christ , his groans , and tears , his doubts , and fears , are turned into Songs and Praises ; for that he hath now received the atonement , and the earnest of his inheritance : But he that is but yet a coming , hath not those Praises , nor Songs of deliverance with him ; nor has he as yet , received the atonement , and earnest of his Inheritance , which is , the Sealing testimony of the Holy Ghost , through the sprinkling of the Blood of Christ upon his Conscience ; for he is not come : Rom. 5. 11. Ephes. 1. 13. Heb. 12. 22 , 23 , 24. And him that [ Cometh ] There is further to be gathered from this word [ Cometh , ] these following particulars . First , That Jesus Christ hath his Eye upon , and takes notice of the First Moving of the Heart of a Sinner after himself : Coming-Sinner , thou . canst not move with Desires after Christ , but he sees the Working of those Desires in thy Heart . All my Desires , said David , are before thee , and my Groanings are not hid from thee , Psal. 38. 9. This he spake , as he was coming ( after he had back sliden ) to the Lord Jesus Christ. ' Tis-said of the Prodigal , That while he was yet a great way off , his Father saw him , had his Eye upon him , and upon the going out of his Heart after him , Luk. 15. 20. When Nathaniel was come to Jesus Christ , the Lord said unto them that stood before him ; Behold , an Israelite indeed , in whom there is no Guile . But Nathaniel answered him , Whence knowest thou me . Jesus answered , Before that Philip called thee , when thou wast under the Fig-Tree , I saw thee . There , I suppose , Nathaniel was pouring out of his Soul to God for Mercy , or that he would give him good Understanding about the Messias to come : And Jesus saw all the Workings of his honest Heart at that time , Joh. 1. 47 , 48. Zacheus also had some secret Movings of Heart , such as they was , towards Jesus Christ ; when he ran before , and climbed up the Tree to see him ; and the Lord Jesus Christ had his Eye upon him : Therefore , when he was come to the Place , he looked up to him , bids him come down ; For to Day ( said he ) I must abide at thy House : To wit , in order to the further Compleating the Work of Grace in his Soul , Luk. 19. 1 , 2 , 3 , 4 , 5 , 6 , 7 , 8. Remember this , Coming-Sinner ! Secondly , As Jesus Christ has his Eye upon ; so he hath his Heart open , to receive the Coming Sinner . This is verified by the Text : And him that cometh to Me , I will in no wise cast out . This is also discovered by his preparing of the Way , in his making of it Easie ( as may be ) to the Coming-Sinner ; which Preparation is manifest by them Blessed Words , I will in no wise cast out : Of which , more when we come to the Place . And while he was yet a great way off , his Father saw him , and had Compassion on him ; and ran , and fell on his Neck , and kissed him ( Luk. 15. 20. ) All these Expressions do strongly prove , that the Heart of Christ is open to receive the Comming - Sinner . Thirdly , As Jesus Christ has his Eye upon , and his Heart open to receive ; so he hath resolved already , that nothing shall alienate his Heart from receiving the Coming-Sinner . No Sins of the Coming-Sinner , nor the Length of the Time that he hath abode in them , shall by any Means prevail with Jesus Christ to reject him . Coming - Sinner , thou art coming to a loving Lord Jesus ! Fourthly , These Words therefore are dropt from his Blessed Mouth , on purpose , that the Coming Sinner might take Encouragement to continue on his Journey , until he be come indeed to Jesus Christ. It was doubtless , a great Encouragement to Blind Bartlimeus , that Jesus Christ stood still , and called him , when he was crying ; Jesus , thou Son of David , have Mercy on me : Therefore , 't is said , He cast away his Garment , Rose up , and Came to Jesus , Mark 10. 46 , &c. Now , if a Call to come hath such Encouragement in it , what is a Promise of Receiving such , but an Encouragement much more ? And observe it , though he had a Call to come , yet not having a Promise , his Faith was forced to work upon a meer Consequence : Saying , He calls me ; and surely , since he calls me , he will grant me my Desire . Ah! but Coming-Sinner , thou hast no need to go so far about , as to draw ( in this Matter ) Consequences ; because thou hast plain Promises : And him that cometh to me , I will in no wise cast out . Here is full , plain ; yea , what Encouragement one can desire : For , suppose thou was admitted to make a Promise thy self , and Christ should attest , that he would fulfil it upon the Sinner , that cometh to him ; Couldest thou make a better Promise ? Couldest thou invent a more full , free , or larger Promise ? A Promise , that looks at the first Moving of the Heart after Jesus Christ ! A Promise , that declares , yea , that ingageth Christ Jesus to open his Heart , to receive the Coming-Sinner : Yea , further ; A Promise , that Demonstrateth that the Lord Jesus is resolved freely to receive , & will in no wise cast out , nor means to reject the Soul of the Coming sinner . For all this lieth fully in this Promise , and doth naturally flow there-from . Here thou needest not make use of far-fetcht Consequences , nor strain thy Wits , to force encouraging Arguments from the Text. Comming-Sinner , the Words are plain ; And him that cometh to Me , I will in no wise cast out . And Him that [ Cometh . ] There are two Sorts of sinners that are coming to Jesus Christ. First , Him that hath never , while of late , at all , began to come . Secondly , Him that came formerly , and after that went back ; but hath since bethought himself , and is now coming again . Both these sorts of sinners are intended by the Him in the Text , as is evident ; because , Both are now the coming Sinners . And Him that cometh , &c. For the first of these ; the sinner that hath never , while of late , began to come , his way is more easie : I do not say , more plain , and open , to come to Christ , than is the other , ( those last not having the Clog of a guilty Conscience , for the sin of Back-sliding hanging at their Heels . ) But all the incouragement of the Gospel , ( with what invitations are therein contained ) to coming sinners , are as free , and as open to the one as to the other ; so that they may with the same freedom and liberty , as from the word , both alike claim interest in the promise . All things are ready : All things , for the coming back-sliders , as well as for the others : Come to the Wedding : And let him that is a thirst , come , Mat. 22. 1 , 2 , 3 , 4. Revel . 22. 17. But having spoken to the first of these already , I shall here pass it by ; and shall speak a word or two to him that is coming , after back-sliding , to Jesus Christ for life . Thy way , O thou sinner of a double dye , thy way is open to come to Jesus Christ : I mean , thee whose heart , after long back-sliding , doth think of turning to him again . Thy way , I say , is open to him , as is the way of the other sorts of Comers ; as appears by what follows . First , Because the Text makes no Exception against thee ; it doth not say , And any him ; But , a back-slider ; any him , But him : The Text doth not thus object , but indifinitively openeth wide its Golden Arms , to every coming soul , without the least Exception . Therefore thou maist come . Secondly , Nay , the Text is so far from excepting against thy coming , that it strongly suggesteth , that thou art one of the souls intended , O thou coming back-slider : Else , what need that Clause . have been so inserted , I will in no wise cast out : No , as who should say , though those that come now , are such as have formerly back-sliden . I will in No wise cast a way the Fornicator , the Covetous , the Railer , the Drunkard , or other common Sinners ; nor yet the Back-slider neither . Thirdly , That the Back-slider is intended , is evident , First , For that he is sent to By Name : Go , tell his Disciples , and Peter , Mark 16. 7. But Peter was a Godly Man : True ; but he was also a Back-slider : yea , a desperate Back-slider . He had Denyed his Master once , twice , thrice ; Cursing and Swearing , that he knew him not . If this was not Back-sliding ; if this was not an High and Eminent Back-sliding ; yea , a higher Back-sliding than thou art capable of , I have thought amiss . Again , When David had back-sliden , and had committed Adultery and Murder in his Back-sliding , he must be sent to by Name And , . saith the Text , the Lord sent Nathan to David . And he sent him to tell him , after he had brought him to unfeigned Acknowledgment of his Fact ; The Lord hath also put away , or forgiven Thy Sin , 2 Sam. 12. 1. This Man also was far gone ; He took a Man's Wife , and Kill'd her Husband ; and endeavoured to cover all with wicked dissimulation he did this , I say , after God had exalted him , and shewed him great favor , wherefore his Transgression was greatned also by the Prophet with mighty aggravations : yet , he was accepted , and that with gladness , at the first step he took in this returning to Christ ; for the first step of the back-sliders return , is to say sensibly , and unfeignedly , I have sinned : But he had no sooner said this , but a pardon was produced , yea thrust into his bosom . And Nathan said unto David , the Lord hath also put away Thy sin . Secondly , As the person of the back-slider is mentioned by Name , so also is his Sin , that if possible thy Objections against thy returning to Christ , may be taken out of thy way . I say it is mentioned , and mixed as mentioned with words of grace and favor . I will heal their backsliding , and love them freely , ( Hos. 14 , 4. ) . What sayest thou now back-slider ! Thirdly , Nay further , thou art not only mentioned by name , and thy sin by the nature of it , but thou thy self who art a returning back - slider , put First , Among Gods Israel Return O back-sliding . Israel , saith the Lord , and I will not cause mine anger to fall upon you : For I am mercifull , saith the Lord , and will not keep anger for ever , Jer. 3. 12. Secondly , Thou art put among his Children , among his Children to whom he is married . Turn O back-sliding Children , for I am married unto you , vers . 14. Thirdly , Yea after all this , as if his heart was so full of Grace for them , that he was pressed untill he had uttered it before them , he adds , Return ye back-sliding Children , and I will heal your back-slidings . Fourthly , Nay further , the Lord hath considered , that the shame of thy sin hath stopped thy mouth , and made thee almost a prayer-less man ; and therefore he saith unto thee , Take with you words , and turn unto the Lord , and say unto him , take away all iniquity and receive us graciously : See his grace ! that himself should put words of incouragement into the heart of a back-slider : As he saith in another place , I taught Ephraim to go , taking him by the Arms. This is teaching him to go indeed , to put words into his mouth , to hold him up by the Arms , by the Chin , as we say , Hos. 14. 1 , 2 , 3 , 4. Chap. 11. 3. From what hath been said I conclude , even as I said before , that the Him in the Text , And him that cometh , includeth both these sorts of Sinners , and therefore both should freely come . Question , But where doth Jesus Christ , in all the words of the New - Testament , Expresly speak to a returning back-slider with words of Grace and Peace ? For what you have urged as yet , from the New Testament , is nothing but Consequences drawn from this Text. Indeed it is a full Text for carnal ignorant sinners that come , but to me who am a back-slider it yeeldeth but little relief . Answ. First , How ! but little incouragement from the Text , when it saith , I will in no wise cast out ? What more could have been said ? what is here omitted that might have been inserted , to make the promise more full and free ? Nay , take all the promises in the Bible , all the freest promises , with all the variety of expressions of what nature or extent soever , and they can but amount to the expressions of this very promise ; I will in no wise cast out : I will for nothing , by no means , upon no account , however they have sinned , however they have back-sliden , however they have provoked , cast out the coming sinner . But , Secondly , Thou sayst , where doth Jesus Christ in all the words of the New-Testament , speak to a returning backslider with words of Grace and Peace ? that is , under the name of a backslider . Answ. Where there is such plenty of examples in receiving back-sliders , there is the less need of Express words to that intent ; one promise , as the Text is , with those Examples that are annexed , are instead of many promises . And besides , I reckon that the Act of receiving , is of as much , if not of more incouragement , than is a bare promise to receive ; for receiving is as promise , and the fulfilling of it too : So that in the Old Testament thou hast the promise , and in the New , the fulfilling of it : and that in divers examples . 1 In Peter . Peter denyed his Master , once , twice , thrice , and that with open oath ; yet Christ receives him again without any the least hesitation or stick . Yea he slips , stumbles , falls again , in down right Dissimulation , and that to the hurt and fall of many others ; but neither of this doth Christ make a bar to his Salvation , but receives him again at his return , as if he knew nothing of the fault , Gal. 2. Secondly , The rest of the disciples , even all of them , backslide and leave the Lord Jesus in his greatest straights : Then all the Disciples forsook him and fled , they returned , ( as he had fore-told ) every one to his own , and left him alone ; but this also , he passes over as a very light matter ; not that it was so indeed , in it self , but the abundance of grace that was in him did lightly role it away ; for after his Resurrection , when at first he appeared unto them , he gives them not the least check for their perfidious dealing with them , but salutes them with words of Grace , saying ; All hail , be not afraid , Peace be to you ; All Power in Heaven and Earth is given unto me . True , he rebuked them for their unbelief , for the which thou also deservest the same ; for , 't is unbelief that alone puts Christ and his benefits from us , Mat. 26. 56. Joh. 16. 32. Mat. 28. 9 , 10 , 18. Luk. 24. 36. Mar. 16. 14. Thirdly , The man that after a large profession , lay with his Fathers Wife , committed a high Transgression , even such an one , that at that day was not heard of , no , not among the Gentiles . Wherefore this was a desperate . backsliding ; yet at his return , he was received , and accepted again to Mercy , 1 Cor. 5. 1 , 2. 2 Cor. 2. 6 , 7 , 8. Fourthly , The Thief that stole , was bid to steal no more ; not at all doubting but that Christ was ready to forgive him this Act of backsliding , Ephes. 4. 28. Now all these are Examples , particular instances of Christs readiness to receive the Backsliders to Mercy ; and observe it , examples and proofs that he hath done so , are to our unbelieving hearts , stronger incouragements , than bare Promises , that so he will do . But again , the Lord Jesus hath added to those for the incouragement of returning Backsliders , to come to him , First , A Call to come , and he will receive them , Revel . 2. 1 , 2 , 3 , 4 , 5 , 14 , 15 , 16 , 20 , 21 , 22. Chap. 3. 1 , 2 , 3 , 15 , 16 , 17 , 18 , 19 , 20 , 21 , 22. Wherefore , New Testament Backsliders have incouragement to come . Secondly , A Declaration of readiness to receive them that Come , as here in the Text , and in many other places is plain : Therefore , Set thee up these Marks , make thee these high heaps ( of the golden Grace of the Gospel , ) set thine heart towards the high-way , even the way that thou wentest ( when thou didst backslide ) turn again , O Virgin of Israel ; turn again to these thy Cities , Jer. 31. 21. And him that [ Cometh . ] He saith not , And him that talketh , that professeth , that maketh a shew , a noise , or the like , but him that Cometh . Christ will take leave to judge , who , among the many that make a Noise , they be that indeed are coming to him . It is not him that saith he comes , nor him of whom others affirm that he comes ; but him that Christ himself shall say doth Come ; that is concern'd in this Text. When the Woman that had the bloody Issue came to him for Cure , there were others as well as she , that made a great bussle about him , that touched , yea thronged him ; Ah , but Christ could distinguish this woman from them all . And he looked round about upon them all , to see her that had done this thing , Mar. 25. 26 , 27 , 28 , 29 , 30 , 31 , 32. He was not concerned with the thronging , or touchings of the rest ; for theirs were but accidental , or , at best , void of that which made her touch acceptable . Wherefore Christ must be Judg who they be that in Truth are coming to him ; Every mans way is right in his own Eyes , but the Lord weigheth the Spirits : It standeth therefore every one in hand to be certain of their coming to Jesus Christ ; for as thy coming is , so shall thy Salvation be : If thou comest indeed , thy Salvation shall be indeed ; but if thou comest but in outward appearance , so shall thy Salvation be : But of coming see before , as also afterwards in the Use and Application . And him that cometh [ to me . ] These words [ to me , ] are also well to be heeded ; for by them , as he secureth those that come to him , so also he shews himself unconcerned with those that in their coming rest short , or turn aside to others ; For you must know , that every one that comes , comes not to Jesus Christ ; some that come , came to Moses , and to his Law , and then take up for Life ; with these Christ is not concerned ; with these this Promise hath not to do . Christ is become of none effect unto you , whosoever of you are justified by the Law , ye are falen from grace , Gal. 5. 3 , 4. Again , some that came , come no farther than to Gospel Ordinances , and there stay , they come not through them to Christ ; with these neither is he concerned ; nor will their Lord , Lord , avail them any thing in the great and dismal day . A man may come too , and also go from the place and Ordinances of Worship , and yet not be remembred by Christ. So I saw the wicked buried , said Solomon , who had come and gone from the place of the Holy , and they were forgotten in the City ; when they had so done , this is also Vanity , Eccles. 8. 10. [ To me . ] These words therefore , are by Jesus Christ very warily put in , and serve for caution , and incouragement : for caution , lest we take up , in our coming , any where short of Christ ; and for incouragement to those that shall in their coming , come past all , till they come to Jesus Christ ; And him that cometh to me , I will in no wise cast out . Reader , If thou lovest thy Soul , take this Caution kindly at the hands of Jesus Christ. Thou seest thy Sickness , thy Wound , thy necessity of Salvation ; well , go not to King Jareb , for he cannot Heal thee , nor Cure thee of thy Wound ( Hos. 5. 13. ) Take the Caution , I say , lest Christ , insteed of being a Saviour to thee , becomes a Lion , a young Lion to tare thee , and go away , vers . 14. There is a coming , but not to the most High ; there is a coming , but not with the whole Heart , but as it were feignedly ; therefore take the Caution kindly , Jer. 3. 10. Hos. 7. 16. And him that cometh [ To me . ] Christ , as a Saviour , will stand alone , because his own Arm above hath brought Salvation unto him ; He will not be joyned with Moses , nor suffer John Baptist to be tabernacled by him : I say , they must vanish , for Christ will stand alone , ( Luk 9. 28 , 36. ) yea , God the Father will have it so ; therefore , they must be parted from him , and a Voice from Heaven must come to bid the Disciples hear , only the beloved Son. Christ will not suffer any Law , Ordinance , Statute , or Judgement , to be partners with him in the salvation of the Sinner . Nay , he saith not , And him that cometh to my Word ; but , And him that cometh to me . The words of Christ , even his most blessed and free Promises , such as this in the Text , are not the Saviour of the World ; for that is Christ himself ; Christ himself only . The Promises therefore , are but to incourage the coming sinner to come to Jesus Christ , and not to rest in them short of Salvation by him . And him that cometh [ To me . ] The man therefore that comes aright , casts all things behind his back ; and looketh at , nor hath his expectation from ought but the Son of God alone , as David said ; My Soul , wait thou only upon God , for my expectation is from him : He only is my Rock , and my Salvation ; he is my Defence , I shall not be moved , Psal. 62. 5. His Eye is to Christ , his Heart is to Christ , and his expectation is from him , from him only . Therefore , the man that comes to Christ , is one that hath had deep Considerations of his own sins , slighting thoughts of his own Righteousness , and high thoughts of the Blood and Righteousness of Jesus Christ ; yea he sees , as I have said , more vertue in the Blood of Christ to save him , than there is in all his sins to damn him . He therefore setteth Christ before his Eyes , there is nothing in Heaven or Earth , he knows , that can save his Soul , and secure him from the Wrath of God , but Christ ; that is , nothing but his personal Righteousness , and Blood. And him that cometh to me , I will [ in no wise ] cast out . In no wise : By these words there is somthing expressed , and somthing implyed . That which is expressed , is Christ Jesus his unchangable Resolution to Save the Coming sinner ; I will in no wise reject him , or deny him the benefit of my Death and Righteousness . This word therefore is like that which he speaks of the everlasting damnation of the sinner in Hell-fire , He shall by no means depart thence ; that is , never , never , never come out again ; no , not to all Eternity , Mat. 5. 25. chap. 25. 46. So that , as he that is condemned into Hell-fire , hath no ground of hope for his deliverance thence ; so him that cometh to Christ , hath no ground to fear he shall ever be cast in thither . Thus saith the Lord , If Heaven above can be measured , or the Foundation of the Earth searched out beneath , I will also cast away all the seed of Israel , for all that they have done , saith the Lord , Jer. 31. 37. Thus saith the Lord , if my Covenant be not with Day and Night , and if I have not appointed the Ordinances of Heaven , and Earth , then will I cast away the Seed of Jacob. But Heaven can not be measured , not the Foundations of the Earth searched out beneath ; his Covenant is also with day and night , and he hath appointed the Ordinances of Heaven ; therefore he will not cast away the Seed of Jacob , who are the coming ones ; but will certainly save them from the dreadful Wrath to come , Jer. 33. 25 , 26. chap. 50. 4 , 5. By this therefore it is manifest , that it is not the greatness of sin , nor thy long continuance in it , no , nor yet thy back-sliding , nor the pollution of thy Nature , that can put a bar in against , or be an hinderance of the Salvation of the coming sinner . For , if indeed this could be , then would this solemn and absolute Determination of the Lord Jesus , of its self fall to the ground , and be made of none effect : But his Counsel shall stand , and he will do all his pleasure . That is , his pleasure in this ; for this promise , this irreversible conclusion , ariseth of his Pleasure ; and he will stand to it , and will fulfil it , because it is his pleasure . Suppose that one man had the sins , or as many sins as an hundred , and another should have an hundred times as many as he ; yet if they come , this word , I will in no wise cast out , secures them both alike . Suppose a man hath a desire to be saved , and for that purpose is coming in truth to Jesus Christ , but he by his debauched Life , has damned many in hell : why , the dore of hope is by these words set as open for him , as it is for him that hath not the thousandth part of his Transgressions . And him that cometh to me , I will in no wise cast out . Suppose a man is coming to Christ to be Saved , and hath nothing but sin , and an ill-spent life to bring with him ; Why , let him come , and welcome to Jesus Christ , And he will in no wise cast him out , Luk. 7. 41. Is not this Love that passeth knowledg ? is not this Love the wonderment of Angels ? and is not this Love worthy of all acceptation at the hands and hearts of coming sinners ? Secondly , That which is implyed in the words , is First , The coming Souls hath those that continually lie at Jesus Christ , to cast them Secondly , The coming Souls are afraid , that these will prevail with Christ to cast them off . For these words are spoken to satisfie us , and to stay up our Spirits against these two dangers : I will in no wise cast out . First , For the First , Coming Souls have those that continually lye at Jesus Christ to cast them off . And there are three things , that thus bend themselves against the coming sinner . First , There is the Devil , that Accuser of the brethren , that accuses them before God , day and night , Revel . 12. 10. This Prince of Darkness is unwearied in this work ; he doth it , as you see day and night , that is , without ceasing : He continually puts in his Caveats against thee , if so be he may prevail . How did he ply it against that good man Job , if possible he might have obtained his destruction in Hell fire ? He objected against him , that he served not God for nought , and tempted God to put forth his Hand against him ; urging , that if he did it , he would Curse him to his face ; and all this , as God witnesseth , He did without a Cause , Job 1. 9 , 10 , 11. chap. 2. 4. 5. How did he ply it with Christ against Joshua the high Priest ? And he shewed me Joshua , said the Prophet , the high Priest , standing before the Angel of the Lord , and Satan standing at his right hand to resist him , Zech. 3. To resist him ; that is , to prevail with the Lord Jesus Christ to resist him : Objecting , the uncleanness and unlawful Marriage of his Sons with the Gentiles ; for that was the Crime that Satan laid against them , Ezra 10. 18. Yea , and for ought I know , Joshua was also guilty of the fact ; but if not of that , of Crimes no whit inferior ; for he was Cloathed with filthy Garments , as he stood before the Angel : neither had he one word to say in vindication of himself , against all that this wicked one had to lay against him : But notwithstanding that , he came off well ; but he might for it , thank a good Lord Jesus , because he did not resist him ; but contrariwise took up his cause , pleaded against the Devil , excused his infirmity , and put justifying Robes upon him before his Adversaries Face . And the Lord said unto Satan , The Lord Rebuke thee , O Satan , even the Lord that hath chosen Jerusalem Rebuke thee . Is not this a Brand pluckt out of the Fire . And he answered and spake to those that stood before him , saying , Take away the filthy Garments from him ; and to him he said , Behold , I have caused thine iniquities to pass from thee , and will Cloath thee with chang of Raiment . Again , how did Satan ply it against Peter , when he desired to have him that he might sift him as Wheat ; that is , if possible , sever all Grace from his heart , and leave him nothing but flesh and filth , to the end he might make the Lord Jesus loath and abhor him ; Simon , Simon , said Christ , Satan hath desired to have you , that he might sift you as Wheat . But did he prevail against him ? No , But I have prayed for thee , that thy Faith fail not . As who should say , Simon , Satan hath desired me that I would give thee up to him , and not only thee , but all the rest of thy Brethren ( for that the word you , imports ) ; but I will not leave thee in his hand , I have prayed for thee , thy saith shall not sail : I will secure thee to the Heavenly Inheritance , Luk. 22. 30 , 31 , 32. Secondly , As Satan , so every sin , of the coming-sinner , comes in with a Voice against him , if perhaps they may prevail with Christ to cast off the Soul. When Israel was coming out of Egypt to Canaan , how many times had their sins thrown them out of the mercy of God , had not Moses as a Type of Christ , stood in the breach to turn away his VVrath from them , Psal. 106. 23. our Iniquities testify against us , and would certainly prevail against us , to our utter rejection and Damnation , had we not an Advocate with the Father Jesus Christ the Righteous , 1 Joh. 2. 1 , 2. The sins of the old World cryed them down to Hell , the sins of Sodom fetched upon them Fire from Heaven , which devoured them ; the sins of the Egyptians cryed them down to Hell , because they came not to Jesus Christ for Life . Coming-sinner , thy sins are no whit less than any ; Nay , perhaps , they are as big as all theirs : VVhy is it then that thou livest when they are dead , and that thou hast a promise of Pardon when they had not ? Why thou art coming to Jesus Christ , and therefore sin shall not be thy ruin . Thirdly , As Satan , and Sin ; so the Law of Moses , as it is a Perfect Holy Law , hath a Voice against thee before the Face of God : There is one that accuseth you ▪ even Moses's Law , Jo. 5. Yea , it accuseth all Men of Transgression , that have sinned against it ; for as long as Sin is Sin , there will be a Law to accuse for Sin : But this Accusation shall not prevail against the Coming-Sinner ; because 't is Christ that dyed , and that ever lives , to make Intercession for them that Come to God by him , Rom. 8. Heb. 7. 25. These things , I say , do accuse us before Christ Jesus ; yea , and also to our own Faces , if perhaps they might prevail against us . But these words , I will in no wise cast out , secureth the Coming-Sinner from them all . The Coming-Sinner is not saved because there is none comes in against him ; but because the Lord Jesus will not hear their Accusations ; will not cast out the Coming-Sinner . When Shimei came down to meet King David , and to ask for Pardon for his Rebellion ; up starts Abishai , and puts in his Caveat , saying ; Shall not Shimei dye for this ? This is the Case of him that comes to Christ ; He hath this Abishai , and that Abishai , that presently steps in against him , saying ; Shall not this Rebel's Sins destroy him in Hell ? Read further ; But David answered ; What have I to do with you , ye Sons of Zeruiah , that you should this day be Adversaries to me ? Shall there any Man be put to Death this Day in Israel ? for do not I know , that I am King this Day over Israel ? 2 Sam. 19. 16 , 17 , 18 , 19 , 20 , 21 , 22. This is Christ's Answer by the Text , to all that accuse the Coming - Shimeis ; What have I to do with you , that accuse the Coming-Sinners to me ? I count you Adversaries , that are against my shewing Mercy to them . Do not I know , that I am Exalted this Day to be King of Righteousness , and King of Peace . I will in no wise cast them out . Secondly , But again ; These Words do closely imply , that the Coming-Souls are afraid , that these Accusers will prevail against them ; as is evident , because the Text is spoken for their Relief and Succour : For that need not be , if they that are coming , were not subject to fear , and despond upon this account . Alas ! there is Guilt , and the Curse lies upon the Conscience of the Coming-Sinner ! Besides , He is Conscious to himself , what a Villain , what a Wretch he hath been against God , and Christ. Also , he now knows , by woful Experience , how he hath been at Satan's Beck , and at the Motion of every Lust. He hath now also , new Thoughts of the Holyness , and Justice of God : Also , he feels , that he cannot forbear sinning against him ; For the Motions of Sin , which are by the Law , do work in his Members , to bring forth Fruit unto Death , ( Rom. 7. ) But none of this needs be , since we have so Good , so Tender-hearted , and so Faithful a Jesus to come to ; who will rather overthrow Heaven and Earth , than suffer a little of this Text to fail : And him that comes unto me , I will in no wise cast out . Now , We have yet to enquire into , two things that lie in the Words , to which there hath yet been nothing said : As , 1. What it is to cast out . 2. How it appears , that Christ hath Power to Save , or to Cast out . For the First of these , What it is to Cast out ; to this I will speak , 1. Generally . 2. More Particularly . More Generally ; First , To cast out , Is to Slight , and Despise , and Contemn ; as it is said of Saul's Shield , It was vilely cast away ; that is ; Slighted and Contemned . Thus it is with the Sinners , that come not to Jesus Christ ; He Slights , Despises , and Contemns them ; that is , Casts them away , 2 Sam. 1. 2. Secondly , Things cast away , are reputed as Menstruous Cloaths , and as the Dirt of the Street , Isa. 3. 22. Psal. 18. 42. Matth. 5. 13. Chap. 15. 17. And thus it shall be with the Men , that come not to Jesus Christ ; they shall be counted as Menstruous , and as the Dirt in the Streets . Thirdly , To be cast out , or off ; it is , To be abhorred , not to be pityed ; but to be put to perpetual Shame , Psal. 44. 9. Psal. 89. 38. Amos 1. 11. But more particularly , To come to the Text : The Casting-out here mentioned , is not limited to this , or the other Evil : Therefore , it must be extended to the most extream and utmost Misery ; Or thus : He that cometh to Christ , shall not want any thing , that may make him Gospelly Happy in this World , or that which is to come : Nor shall he want any thing , that cometh not , that may make him Spiritually and Eternally Miserable ! But further : As it is to be Generally taken , so it respecteth Things that are now ; and also , Things that shall be hereafter . For the Things that are now ; they are either , 1. More General ; 2. Or more Particular . First , More General , thus ▪ It is To be cast out of the Presence and Favour of God. Thus was Cain cast out : Thou hast driven ( or cast ) me out this Day from thy Presence ; and from thy Face ( that is , from thy Favour ) shall I be hid . A dreadful Complaint ! but the Effect of a more dreadful Judgement ! Gen. 4. 13 , 14. Jer. 23. 39. I Chron. 28. 9. Secondly , To be cast out , is to be cast out of God's Sight : God will look after them no more , care for them no more ; nor will he watch over them any more for Good , ( 2 King. 17. 20. Jer. 7. 15. ) Now , they that are so , are left like Blind Men , to wander , and fall into the Pit of Hell : This therefore , is also a sad Judgement ! Therefore , here is the Mercy of him that Cometh to Christ ; He shall not be left to wander at Uncertainties : The Lord Jesus Christ will keep him , as a Shepheard doth his Sheep , Psal. 23. Him that cometh to me , I will in no wise cast out . Thirdly , To be cast out , Is to be denyed a Place in God's House ; and to be left as Fugitives and Vagabonds , to pass a little time away in this Miserable Life ; and after that , to go down to the Dead , Gal. 4. 30. Gen. 4. 13 , 14. Chap. 21. 10. Therefore , here is the Benefit of him that Cometh to Christ ; He shall not be denyed a Place in God's House : They shall not be left , like Vagabonds in the World. Him that cometh to me , I will in no wise cast out ; See Prov. 14. 26. Isa. 56. 3 , 4 , 5. Ephes. 2. 19 , 20 , 21 , 22. 1 Cor. 3. 21 , 22 , 23. Fourthly , In a word ; To be cast out , Is to be Rejected , as are the Fallen Angels : For , their Eternal Damnation began at their being cast down from Heaven to Hell. So then , Not to be cast out , Is to have a Place , a House , and Habitation there ; and to have a Share in the Priviledges of Elect Angels . These Words therefore , I will not cast out , will prove great Words one Day , to them that come to Jesus Christ , 2 Pet. 2. 4. Joh. 12. 31. Revel . 12. Luk. 20. 35. Secondly , and more Particularly . First , Christ hath Everlasting Life for him that cometh to him , and he shall never Perish ; For he will in no wise cast him out : But for the rest , they are Rejected , Cast out ; and must be Damned , Joh. 10. 27 , 28. Secondly , Christ hath Everlasting Righteousness , to cloath them with , that come to him ; and they shall be covered with it , as with a Garment : But the rest shall be found in the Filthy Rags of their own stinking Polutions , and shall be wrapt up in them , as in a Winding-sheet ; and so bear their Shame before the Lord , and also , before the Angels , Dan. 9. 24. Isa. 57. 2. Revel . 3. 4 , 18. Chap. 15. 16. Thirdly , Christ hath pretious Blood , that like an open Fountain , stands free for him to wash in , that comes to him for Life ; And he will in no wise cast him out : But they that come not to him , are Rejected from a Share therein , and are left to ireful Vengeance for their Sins , Zech. 13. 1. 1 Pet. 1. 18 , 19. Job . 13. 8. Chap 3. 36. Fourthly , Christ hath precious Promises ; and they shall have a Share in them , that come to him for Life : For he will in no wise cast them out . But they that come not , can have no Share in them ; because they are True only in him : For in Him , and only in Him , all the Promises are Yea , and Amen . Wherefore , they that come not to him , are no whit the better for them , Psal. 50. 16. 2 Cor. 1. 20 , 21. Fifthly , Christ hath all Fulness of Grace in himself , for them that come to him for Life ; And he will in no wise cast them out : But those that come not to him , are left in their Graceless State ; and as Christ leaves them , Death , Hell , and Judgement finds them . He that findeth me ( saith Christ ) findeth Life , and shall obtain Favour of the Lord ; but he that sins against me , wrongeth his own Soul : All that hate Me , love Death ▪ Prov. 8. 33 , 34 , 35 , 36. Sixthly , Christ is an Intercessor ; and ever liveth to make Intercession for them , that come to God by him : But their Sorrows shall be multiplyed , that hasten after another ( or other ) Gods , ( their Sins and Lusts ; ) Their Drink-Offerings will he not offer , nor take up their Names into his Lips , Psal. 16. 4. Heb. 7. 25. Seventhly , Christ hath wonderful Love , Bowels , and Compassions , for those that come to him ! For , He will in no wise cast them out . But the rest will find him a Lyon Rampant ; he will , one Day , tear them all to peices . Now , Consider this ( saith he ) ye that forget God ; lest I tare you in peices , and there be none to deliver you , Psal. 50. 22. Eighthly , Christ is He , by , and for whose sake , those that come to him , have their Persons and Performances accepted of the Father ; And he will in no wise cast them out : But the rest must flye to the Rocks and Mountains , for Shelter , but all in vain , to hide them from his Face , and Wrath , Revel . 6. 15 , 16 , 17. But again ; These Words [ Cast out ] have a special Look to what will be hereafter ; even at the Day of Judgement : For then , and not till then , will be the great Anathema , and Casting out , made manifest , even manifest by Execution . Therefore , here to speak to this , and that under these two Heads ; As , 1. Of the Casting out it self . 2. Of the Place into which they shall be cast , that shall then be cast out . First , The Casting out it self , standeth in two Things ; 1. In a Preparitory Work. 2. In the manner of Executing the Act. The Preparitory Work standeth in these three Things : First , It standeth in their Separation , that have not come to him , from them that have , at that Day : Or thus ; At the Day of the great Casting out , those that have not ( now ) come to him , shall be separated from them that have ; for them that have , He will not cast out . When the Son of Man shall come in his Glory , and all the Holy Angels with him , then he shall sit upon the Throne of his Glory ; and before him shall be gathered all Nations ; and he shall separate them one from another , as a Shepheard divideth the Sheep from the Goats , Matth. 25. 31 , 32. This dreadful Separation , therefore , shall then be made , betwixt them that ( now ) come to Christ , and them that come not : And good Reason ; for since they would not with us come to him , now they have time ; Why should they stand with us , when Judgement is come ? Secondly , They shall be placed before him according to their condition ; they that have come to him , in great Dignity , even at his right hand , For he will in no wise cast them out : but the rest shall be set at his left hand , the place of disgrace and shame ; for they did not come to him for Life . Distinguished also shall they be , by fit terms : Those that came to him , he calleth Sheep , but the rest are Frowish Goats . And he shall separate them one from another , as the Shepherd divideth the Sheep from the Goats ; and the Sheep will he set on the right hand ( next Heaven . Gate , for they came to him ) ; but the Goats on his left , to go from him into Hell , because they are not of his Sheep . Thirdly , Then will Christ proceed to conviction of those that came not unto him , and will say , I was a stranger , and ye took me not in , or did not come unto me . Their excuse of themselves , he will slight as dirt , and proceed to their final Judgment . Now when these wretched rejectors of Christ shall thus be set before him in their sins , and convicted , this is the preparitory work upon which follows the manner of Executing the Act which will be done . First , In the presence of the Holy Angels . Second . In the presence of all them that in their life-time came to him , by saying unto them . Depart from me ye Cursed into everlasting Fire prepared for the Devil and his Angels ; with this Reason annexed to it ; For you were cruel to me and mine , particularly discovered in these words ; For I was an hungred , and ye gave me no meat ; thirsty , and ye gave me no drink ; I was a Stranger , and ye took me not in ; Naked , and ye Clothed me not ; Sick , and in Prison , and ye visited me not , Mat. 25. 41 , 42 , 43. Lastly , Now it remains , that we speak of the place into which these shall be cast , which in the general you have heard already , to wit , the Fire prepared for the Devil and his Angels : but in particular , it is thus described . First , It is called Tophet : For Tophet is ordained of Old , yea , for the King ( the Lucifer ) It is prepared , he hath made it deep and large , the pile thereof i● Fire and much Wood , and the Breath of the Lord like a stream of Brimstone doth kindle it , Isa. 30. 32. Secondly , It is called Hell , It is better for thee to enter into Life halt , or lame , than having two feet to be cast into Hell , Mar. 9. 45. Thirdly , It is called the Wine-press of the Wrath of God. And the Angel thrust in his Sickle into the Earth , and gathered the Vine of the Earth ( that is them that did not come to Christ ) and cast them into the great Wine press of the Wrath of God , Rev. 14. 19. Fourthly , It is called a Lake of Fire . And whosoever was not found written in the Book of Life , was cast into the Lake of Fire , Rev. 20. 15. Fifthly , It is called a Pitt . Thou hast said in thy Heart , I will Ascend into Heaven , I will Exalt my Throne above the Stars of God , I will sit also upon the Mount of the Congregation , in the sides of the North — Yet thou shalt be brought down to Hell , to the sides of the Pitt , Jsa . 14. 13 , 14 , 15. Sixthly , It is called a bottomless Pit , out of which the smoak and the Locust came , and into which the great Dragon was cast ; and it is called Bottomless ; to shew the endlesness of the fall that they will have into it , that come not , in the acceptable time to Jesus Christ ; Rev. 9. 1 , 2. chap. 20 3. Seventhly , It is called Outer Darkness : Bind him hand and foot , and cast him into outer Darkness ; and cast ye the unprofitable Servant into outer Darkness , there shall be Weeping , and Nashing of Teeth , Mat. 22. 13. chap. 25. 30. Eighthly , It is called a Furnace of Fire . As therefore the Tares are gathered and burned in the Fire , so shall it be in the end of this World : the Son of Man shall send forth his Angels , and they shall gather out of his Kingdom , all things that Offend , and them that do Iniquity ; and shall cast them into a Furnace of Fire , there shall be Wailing and Gnashing of Teeth : And again , So shall it be in the end of the World , the Angels shall come forth , and sever the wicked from among the just , and shall cast them into a Furnace of Fire ; there shall be wailing and gnashing of Teeth , Matt. 13. 41 , 42 , 43 , 48 , 49 , 50. Lastly , It may not be amiss , if in the conclusion of this , I shew in few words , to what the things that torment them in this state , are compared . Indeed some of them have bin occasionally mentioned already ; as that they are compared , 1. To wood that burneth . 2. To Fire . 3. To Fire and Brimstone : But 4. It is compared to a Worm , a gnawing Worm , a never dying gnawing Worm : They are cast into Hell , where their Worm dieth not , Mar. 9. 44. Fifthly , It is called unquenchable Fire , He will gather his Wheat into his Garner : but will burn up the Chaff with unquenchable Fire , Matt. 3. 12. Luk. 3. 17. Sixthly , It is called everlasting destruction . The Lord Jesus shall descend from Heaven with his mighty Angels in flaming Fire , taking Vengance on them that know not God , and that obey not the Gospel of our Lord Jesus Christ ; Who shall be punished with Everlasting Destruction from the presence of the Lord , and from the Glory of his Power , 2 Thes. 1. 7 , 8 , 9. Seventhly , It is called Wrath without mixture , and is given them in the Cup of his Indignation . If any man Worship the Beast , and his Image , and receive his mark in his forehead , or in his hand , the same shall drink of the Wine of the VVrath of God , which is powred out without mixture , in the Cup of his Indignation , and he shall be tormented with Fire and Brimstone in the presence of the Holy Angels , and in the presence of the Lamb , Rev. 14. 9 , 10. Eighthly , It is called the second Death , And death and hell were cast into the Lake of Fire , this is the second Death . Blessed and holy is he that hath part in the first Resurrection , on such the second Death hath no Power , Rev. 20. 14. chap. 2. v. 6. Ninthly , It is called Eternal Damnation , But He that shall blaspheme against the Holy Ghost , hath never forgiveness , but is in danger of Eternal Damnation . Oh These three Words ! Everlasting Punishment ! Eternal Damnation ! And for Ever and Ever ! How will they gnaw , and eat up all the expectation of the end of the misery of the Cast-away sinners . And the smoke of their Torment , ascended up for Ever , and Ever , and they have no rest Day nor Night , &c. Rev. 14. 11. Their behaviour in Hell , is set forth but by four things as I know of . 1. By calling for Help and Relief in Vain . 2. By Weeping . 3. By Wailing . 4. By gnashing of Teeth . And now we come to the second thing that is to be enquired into Namely , How it appears that Christ hath Power to save , or to Cast out : For by these words , I will in no wise cast out , he declareth that he hath power to do both . Now this enquiry admits us to search into two things . 1 How it appears that he hath power to save . 2 How it appears that he hath power to cast out . That he hath power to save , appears by that which follows . First , To speak only of him as he is Mediator : He was Authorized to this blessed work by his Father before the World began . Hence the Apostle saith , He hath chosen us in him , before the Foundation of the World ; that is , chosen us in him to be Saved by him , as Ephesians the first makes manifest . Hence it is again , that we are said to be Blessed in him before the Foundation of the World , with all those things that effectually will produce our Salvation . Read the same Chapter , with 2 Tim. 1. 9. Secondly , He was promised to our first Parents , that he should in the fulness of time , bruise the Serpents Head ; and as Paul expounds it , redeem them that were under the law : hence since that time , he hath bin reckoned as slain for our Sins , by which means all the Fathers under the first Testament were secured from the wrath to come ; hence he is called , The Lamb slain from the Foundation of the World. Rev. 13. 8. Gen. 3. 15. Gal. 4. 4 , 5. Thirdly , Moses gave Testimony of him by the Types and Shaddows , and Bloody Sacrifices , that he commanded from the Mouth of God , to be in use for the support of his peoples Faith , until the time of Reformation ; which was the time of this Jesus his Death . Heb. 9. and 10th . Chapters . Fourth , At the time of his Birth , it was Testified of him by the Angel , That he should Save his People from their Sins . Mat. 1. 20 , 21. Fifth , It is Testified of him in the days of his Flesh , that he had Power on Earth to forgive Sins . Mark 2. 5 , 6 , 7 , 8 , 9 , 10. Sixth , It is Testified also of him by the Apostle Peter ; that God hath exalted him with his own Right Hand to be a Prince , and a Saviour , to give Repentance to Israel , and forgiveness of Sins . Acts 5. 30 , 31. Seventh , In a word , This is every where Testified of him , both in the Old Testament and in the New. And good reason , that he should be acknowledged and trusted in , as a Saviour . 1. He came down from Heaven to be a Saviour , Joh. 6. 38 , 39 , 40. 2. He was Anointed , when on Earth to be a Saviour , Luk. 3. 22. 3. He did the Works of a Saviour . As First , He Fulfilled the Law , and became the End of it for Righteousness , for them that believe in him , Rom. 10. 3 , 4. Secondly , He laid down his Life as a Saviour , He gave his Life as a Saviour , He gave his Life as a Ransom for many , Mat. 20. 28. Mar. 10. 45. 1 Tim. 2. 6. Thirdly , He hath Abolished Death , Destroyed the Devil , put away Sin , got the Keys of Hell and Death , is Ascended into Heaven ; is there accepted of God , exalted of God , and bid Sit at his Right Hand as Saviour , and that because his Sacrifice for our Sins pleased God , 2 Tim. 1. 10. Heb. 2. 14 , 15. Ephes. 4. 7 , 8. Joh. 16. 10 , 11. Acts 5. 30 , 31. Heb. 10. 12 , 13. Fourthly , God hath sent out , and proclaimed him as Saviour , and tells the World that we have redemption through his Blood , that he will Justifie us if we believe in his Blood , and that he can Faithfully , and Justly do it . Yea , God doth beseech us to be reconciled to him by his Son ; which could not be , if he were not Anointed by him to this very End , and also if his Works and undertakings were not accepted of him as considered a Saviour , Rom. 3. 24 , 25. 2 Cor. 5. 18 , 19 , 20 , 21. Fifthly , God hath received already Millions of Souls into his Paradice , because they have received this Jesus for a Saviour , and is resolved to cut him off , and to cast him out of his presence , that will not take him for a Saviour , Heb. 12. 22 , 23 , 24 , 25 , 26. I intend brevity here ; therefore a word to the Second , and so conculde . How it appears that he hath Power to cast out . This appears also by what follows . First , The Father ( for the service 〈◊〉 he hath done him as Saviour ) 〈◊〉 made him Lord of all , even Lord 〈◊〉 Quick and Dead . For to this 〈◊〉 Christ both Died , and Rose , and Revived , that he might be Lord both of the Dead and Living , Rom. 14. 9. Secondly , The Father hath left it with him , to quicken whom he will , to wit , with saving Grace , and to cast out whom he will , for their Rebellion against Him , Joh. 5. 21. Thirdly , The Father hath made him Judge of Quick and Dead , hath committed all Judgment unto the Son , that all Men should honour the Son , even as they honour the Father , Joh. 5. 22. Fourthly , God will Judge the World by this Man ; the day is Appointed for Judgment , and he is Appointed for Judge . He hath Appointed a day in the which he will Judge the World in Righteousness by that Man , Acts 17. 31 , 32. Therefore we must all appear before the Judgment-Seat of Christ , that every one may receive for the things done in the Body , according to what they have done . If they have closed with Him , Heaven and Salvation ; if they have not , Hell and Damnation . And for these Reasons he must be Judge . First , Because of his Humiliation , because of his Fathers Word he humbled himself , and he became Obedient unto Death ; even the Death of the Cross : Therefore God hath highly Exalted him , and given him a Name above every Name ; that at the Name of Jesus , every Knee should bow ; both of things in Heaven , and things on Earth , and things under the Earth ; and that every Tongue should confess that Jesus Christ is Lord , to the Glory of God the Father . This hath respect to his being Judge , and his Sitting in Judgment upon Angels and Men , Phil. 2. 7 , 8 , 9 , 10 , 11. Rom. 14. 10 , 11. Secondly , That all Men might honour the Son , even as they honour the Father . For the Father Judgeth no Man , but hath Committed all Judgment unto the Son ; that all Men should honour the Son , even as they honour the Father , Joh. 5. 22 , 23. Thirdly , Because of his Righteous Judgment , this work is fit for no Creature ; it is only fit for the Son of God. For he will reward every Man according to his Ways , Rev. 22. Fourthly , Because he is the Son of Man. He hath given him authority to execute Judgment also , because he is the Son of Man , Joh. 5. 27. Thus have I in brief passed through this Text by way of explication ; my next Work is , to speak to it by way of Observation : but I shall be also as brief in that , as the Nature of the thing will admit . All that the Father giveth me shall come to me , and him that cometh to me I will in no wise cast out , Joh. 6. 37. ANd now to come to some Observations , and a little briefly to speak to them , and then conclude the whole . The words thus Explained , affords us many , some of which are these : First , That God the Father , and Christ his Son , are two Distinct Persons in the God-head . Secondly , That by them ( not Excluding the Holy Ghost ) is contrived , and determined , the Salvation of some of fallen Man - kind . Thirdly , That this contrivance , resolved it self into a Covenant between these Persons in the God-head , which standeth in giving , on the Fathers part ; and Receiving , on the Sons . All that the Father giveth me , &c. Fourthly , That every one that the Father hath given to Christ ( according to the mind of God in the Text ) shall certainly come to him . Fifthly , That coming to Jesus Christ , is therefore not by the will , wisdom , or power of man : but by the gift , promise , and drawing of the Father . [ All that the Father giveth me , shall come . ] Sixthly , That Jesus Christ will be careful to receive , and will not in any wife reject , those that come , or are coming to him . [ And him that cometh to me , I will in no wise cast out . ] There are besides these , some other Truths , implyed , in the Words : As Seventhly , They that are coming to Jesus Christ , are oft-times heartily afraid that he will not receive them . Eightly , Jesus Christ would not have them , that in Truth are Coming to him , once think , that he will cast them out . These Observations , lie , all of them in the Words , and are plentifully confirmed by the Scriptures of Truth ; but I shall not at this time speak to them all , but shall pass by the first , second , third , fourth , and sixth ; partly because , I design brevity , and partly because they are touched upon , in the Explicatory part of the Text. I shall therefore begin with the Fifth Observation , and so make that the first in order , in the following discourse . First , Then , Coming to Christ , is not by the will , wisdom , or power of Man , but by the gift , promise , and drawing of the Father . This Observation standeth of two parts . First , that coming to Christ , is not by the Will , Wisdom , or Power of Man. Secondly , But by the Gift , Promise , and Drawing of the Father . That the Text carrieth this Truth in its bosom , you will find , if you look into the Explication of the first part thereof , before ; I shall therefore here follow the Method propounded . First , That coming to Christ is not by the will , wisdom , or power of man : this is true , because the Word doth flatly deny it : First , It denyeth it to be by the Will of man. Not of blood , nor of the Will of the flesh , nor of the Will of man. And again , It is not of him that Willeth , nor of him that Runneth . Joh. 1. 13. Rom. 9. 16. Secondly , It denyeth it to be of the Wisdome of man , as is manifest from these considerations . First , In 〈◊〉 Wisdome of God it pleased him , that the World by Wisdome should not know him : Now if by their Wisdom they cannot know him , it follows , by that Wisdome , they cannot come unto him ; for coming to him , is not before , but after some knowledge of him , 1 Cor. 1. 21. Acts 13. 27. Psal. 9. 10. Secondly , The Wisdome of Man , in Gods Account , as to the Knowledge of Christ , is reckoned foolishness . Hath not God made Foolish the Wisdome of this World ? and again , the Wisdome of this World is Foolishness with God. If God has made Foolish , the Wisdome of this World ; and again , if the Wisdom of this World is Foolishness with Him : then verily it is not likely , that by that , a Sinner should become so Prudent , as to come to Jesus Christ : especially if you Consider , Thirdly , That the Doctrine of a Crucified Christ , and so of Salvation by him , is the very thing , that is counted foolishness , to the Wisdom of this World ; Now , if the very Doctrine of a Crucified Christ , be counted foolishness by the Wisdom of this World , it cannot be , that by that Wisdom , a man should be drawn out , in his Soul , to come to him , 1 Cor. ●● . 20. Chap. 2. 14. Chap. 3. 19. Chap. 1. 18 , 23. Fourthly , God counteth the Wisdom of this World , one of his greatest Enemies , therefore by that Wisdom no man can come to Jesus Christ. For it is not likely that one of Gods greatest Enemies , should draw a man to that which best of all pleaseth God , as coming to Christ doth . Now , that God counteth the Wisdom of this World , one of his greatest Enemies , is evident . First , For that it casteth the greatest contempt upon his Sons undertakings , as afore is proved , in that it counts his Crucifixion foolishness ; Though That be one of the Highest Demonstrations of Divine Wisdom , Ephes. 1. 7 , 8. Secondly , Because God hath threatned to destroy it , and bring it to naught , and cause it to perish ; Which surely he would not do , was it not an Enemy ; would it direct men to , and cause them to close with Jesus Christ. See Isa. 29. 14. 1 Cor. 1. 19. Thirdly , He hath rejected it from helping in the Ministry of his Word , as a fruitless business , and a thing that comes to naught . 1 Cor. 2. 4 , 6 , 12 , 13. Fourthly , Because it causeth to perrish , those that seek it , and pursue it , 1 Cor. 1. 18 , 19. Fifthly , And God has proclaimed , That if any man will be wise in this World , he must be a fool in the Wisdom of this World ; and that 's the way to be wise in the Wisdom of God , If any man will be wise in this World , let him become a fool , that he may be wise . For the Wisdom of this World is foolishness with God , 1 Cor. 3. 18 , 19 , 20. Thirdly , Coming to Christ , is not by the power of man. This is evident , partly , First , From that which goeth before : For mans power , in the puttings forth of it , in this matter , is either stirred up by Love , or sense of Necessity : but the Wisdom of this World , neither gives man love to , or sense of a need of Jesus Christ ; therefore his power lieth still , as from that . Secondly , What power has he , that is dead , as every natural man , spiritually , is ; Even dead in Trespasses and sinnes . Dead , even as dead to Gods New-Testament things ; as he that is in his Grave , is Dead to the things of this World. What power hath he then , whereby to come to Jesus Christ. Joh. 5. 25. Ephes. 2. 1. Col. 2. 13. Thirdly , God forbids the mighty man's glorying in his strength , and sayes positively , By strength shall no man prevaile : and again , Not by might , nor by power , but by my Spirit , saith the Lord , Jer. 9. 23 , 24. 1 Sam. 2 , 9. Zech. 4 , 6. 1 Cor. 1 , 27 , 28 , 29 , 30 , 31. Fourthly , Paul acknowledgeth that man , nay , converted man of himself , hath not a Sufficiency of power in himself to think a good thought ; if not to do that which is least , for to think , is less than to come ; then no man by his own power can come to Jesus Christ 2 Cor. 3. 5. Fifthly , Hence we are said to be made willing to come , by the power of God ; to be raised from a state of sin to a state of Grace , by the power of God ; and to believe , that is , to come , through the exceeding working of his mighty power , Psal. 110. 3. Col. 2 , 12. Ephes. 1. 18 , 20. See also Job 40. 6 — 14. But this needed not , if either man had power , or will , to come ; or so much , as graciously to think of , willing to come ( of themselves ) to Jesus Christ. I Should now come to the proof of the Second part of the Observation , but that is occasionally done already , in the Explicatory part of the Text ; To which I referr the Reader : For I shall here only , give thee a Text or two more to the same purpose , and so come to the use and application . First , It is Expresly said , No man can come to me , Except the Father which hath sent me , draw him . By this Text , there is not only insinuated , that in man is want of power , but also of will , to come to Jesus Christ , they must be drawn ; they come not , if they be not drawn : and observe , it is not man , no nor all the Angels in Heaven , that can draw one sinner to Jesus Christ. No man cometh to me , except the Father which hath sent to me , draw him . Joh. 6. 44. Secondly , Again , No man can come to me , except it were given him of my Father . Joh. 6. 65. It is an heavenly gift that maketh man come to Jesus Christ. Thirdly , Again , It is written in the Prophets , they shall be all Taught of God ; every one therefore that hath heard and learned of the Father , cometh to me . Joh. 6. 45. I shall not enlarge ; but shall make some use and application , and so come to the next Observation . First , Is it so ? Is coming to Jesus Christ , Not by the will , wisdom , or Power of man ; but by the gift , promise , and drawing of the Father ? Then they are to blame , that cry up the will , wisdom , and power of man , as things Sufficient to bring men to Christ. There are some men , who think they may not be Contradicted , when they plead for the will , wisdom , and power of man , in reference to the things that are of the Kingdom of Christ : But I will say to such a man , he never yet came to understand , that himself is , what the Scripture teacheth Concerning him : Neither did he ever know , what coming to Christ is , by the teaching , gift , and drawing of the Father . He is such an one that hath set up Gods Enemy in opposition to him , and that continueth in such acts of defiance ; and what his end , without a new birth , will be , the Scripture teacheth also : But we will pass this . Secondly , Is it so ? Is coming to Christ , by the gift , promise , and drawing of the Father ? then let Saints here learn , to ascribe their coming to Christ ; to the gift , promise , and drawing of the Father . Christian man , bless God , who hath given thee to Jesus Christ , by promise ; and again , bless God for that he hath drawn thee to him . And why is it thee ! Why not another ! O that the glory of Electing love , should rest upon thy head ; and that the glory of the Exceeding grace of God , should take hold of thy heart , and bring thee to Jesus Christ. Thirdly , Is it so ? that coming to Christ is by the Father , as aforesaid ; then this should teach us to set an high esteem upon them that indeed are coming to Jesus Christ : I say , an high esteem on Them , for the sake of him , by vertue of whose grace , they are made to come to Jesus Christ. We see , that when men , by the help of humane abilities , do arrive to the Knowledge of , and bring to pass , that which , when done , is a wonder to the World : how he that did it , is esteem'd and commended . Yea , how are his wits , parts , industry , and unweariedness in all , admired ; and yet the man , as to this , is but of the World , and his work , the effect of natural ability : The things also attained by him , end in vanity , and vexation of Spirit . Further , perhaps in the pursute of this his Accheivement , he sins against God , wasts his time vainly , and at long run loses his Soul , by neglecting of better things : Yet he is admired ! But , I say , if this mans parts , labor , diligence , and the like , will bring him to such applause , and esteem in the World ; what esteem should we have , of such an one that is by the Gift , promise , and power , of God , coming to Jesus Christ. First , This is a man , with whom God is , in whom God works and walks ; a man whose motion is Governed & Steared by the mighty hand of God , and the effectual working of his power . Hear 's a Man ! Secondly , This man by the power of Gods might , which worketh in him , is able to cast a whole World behind him , with all the lusts , and pleasures of it ; and to Charge through all the difficulties that Men and Devils can set against him . Hear 's a Man ! Thirdly , This man is Travelling to Mount Zion , the Heavenly Jerusalem : The City of the living God ; And to an innumerable company of Angels ; And the Spirits of Just men made Perfect ; to God the Judge of all , and to Jesus . Hear 's a Man ! Fourthly , This man can look upon death with comfort , can laugh at destruction , when it cometh ; and longs to hear the Sound of the last Trump ; And to see his Judge coming in the Clouds of Heaven . Hear 's a Man indeed ! Let Christians then esteem each other as such : I know you do it ; but do it more , and more . And that you may , consider these two or three things : First , These are the Objects of Christs esteem . Mat. 12. 48. chap. 15. 22 , 23 , 24 , 25 , 26 , 27 , 28. Luk. 7. 9. Secondly , These are the Objects , of the esteem of Angels . Dan. 9. 22. chap. 10 , 11. chap. 12. 4. Heb. 1. 14. Thirdly , These have been the Objects of the esteem of Heathens , when but convinced about them . Dan. 5. 10. Acts 5. 13. 1 Cor. 14. 24 , 25. Let each of you , then , esteem other better than themselves , Philip. 3. 2. Fourthly , Again , Is it so ? that no man comes to Jesus Christ , by the will , wisdom , and power of man ; But by the Gift , Promise , and Drawing of the Father . Then this shews us how horribly ignorant of this such are , who make the man that is coming to Christ , the Object of their contempt and rage . These are also unreasonable , and wicked men , men in whom is no faith , 1 Thes. 3 , 2. Sinners , did you but know what a blessed thing it is , to come to Jesus Christ , and that by the help , and drawing of the Father , they do indeed come to him ; You would Hang and Burn in Hell , a Thousand years , before you would turn your spirit , as you do , against him that God is drawing to Jesus Christ , and also against the God that draws him . But faithless Sinners , let us a little Expostulate the matter . What hath this man done against thee , that is coming to Jesus Christ ? why dost thou make him the Object of thy scorn ; doth his coming to Jesus Christ offend thee ? Doth his pursuing of his own Salvation offend thee ? Doth his forsaking of his sins , and pleasures offend thee ? Poor Coming man ! Thou Sacrificest the abomination of the Egyptians before their eyes ; and will they not stone thee ? Exod. 8. 26. But I say , why offended at this ? is he ever the worse , for coming to Jesus Christ , or for his loving , and serving of Jesus Christ ? Or is he ever the more a fool , for flying from that which will dround thee in Hell fire , and for seeking Eternal life ? Besides , pray Sirs , consider it , this he doth , not of himself , but by the drawing of the Father . Come , let me tell thee in thine ear , thou that will not , come to him thy self , and him that would , thou hindrest . First , Thou shalt be judged for one , that hath hated , maligned , and reproached Jesus Christ , to whom this poor sinner is coming . Secondly , Thou shalt be judged too , for one that hath hated the Father , by whose powerful drawing , this sinner doth come . Thirdly , Thou shalt be taken , and judged for one that has done despite to the Spirit of Grace , in him , that is by its help , coming to Jesus Christ. What sayst thou now ? Wilt thou stand by thy doings , wilt thou continue to contemn , and reproach the living God ? Thinkest thou , that thou shalt weather it out well enough , at the day of Judgement . Can thy heart indure , or can thine hands be strong in the day , that I shall deal with thee , saith the Lord. Joh. 15. 18 , 19 , 20 , 21 , 22 , 23 , 24 , 25 , 26. Jude 14. 14 , 15. 1 Thes. 4. 8. Ezek. 22. 14. Fifthly , Is it so ? That no man comes to Jesus Christ by the will , Wisdome and power of man , but by the gift , promise , and drawing of the Father : Then this sheweth us , how it comes to pass , that weak means is so powerful as to bring men out of their sins , to a hearty pursute after Jesus Christ : When God bid Moses speak to the people , he said , I will speak with thee , Exod. 19. When God speaks , when God works , Who can let it ? None , none . Then the work goes on . Elias threw his Mantle upon the Shoulders of Elisha : and what a wonderful work followed . When Jesus fell in with the crowing of a Cock , what work was there ! O when God is in the Means , then shall that Means , ( be it never so weak , and contemptible in it self ) work wonders , 1 Kings 19. 19. Matt. 26. 74 , 75. Mar. 14. 71 , 72. Luk. 22. 60 , 61 , 62. The World understand not , nor believe that the walls of Jerico shall fall at the Sound of Rams Horns ; but when God will Work , the means must be effectual . A word weakly spoken , spoken with difficulty , in Temptation , and in the midst of great contempt and scorn , works Wonders ; If the Lord thy God will say so too . Sixthly , Is it so ? doth no Man come to Jesus Christ , by the Will , Wisdom , or Power of Man ; but by the Gift , Promise , and Drawing of the Father : Then here is room for Christians to stand and admire , to stand and wonder , at the effectual working of Gods Providences , that he hath made use of , as means to bring them to Jesus Christ. For although Men are drawn to Christ by the Power of the Father : yet that Power putteth forth it self in the use of means ; and that means , is Divers ; somtimes this , somtimes that : for God is at liberty to work , by which , and when , and how he will ; but let the means be what it will , and as Contemptible as may be ; yet God that Commanded the Light to Shine out of Darkness , and that out of Weakness , can make Strong ; can , nay , doth oft-times make use of very unlikely means , to bring about the Conversion and Salvation of his People . Therefore , you that are come to Christ , ( and that by unlikely means , ) stay your selves , and wonder ; and wondering , magnifie all mighty Power , by the working of which , the Means hath bin made effectual to bring you to Jesus Christ. What was the providence , that God made use of , as a Means either more remote , or more near , to bring thee to Jesus Christ ? Was it the Removing of thy Habitation , the change of thy Condition , the Loss of Relations , Estate , or the like ? was it thy casting of thine Eye upon some good Book , thy hearing of thy Neighbours talk of Heavenly Things , the beholding of Gods Judgments , as executed upon others , or thine own Deliverance from them ; or thy being strangly cast under the Ministry of some Godly Man ? O take notice of such providence , or providences ! They were sent and managed by mighty Power , to do thee good . God himself , I say , hath Joyned himself unto this Chariot : Yea , and so blessed it , that it failed not to accomplish the thing for which he sent it . God blesseth not every one his Providences in this manner : How many Thousands are there in this world , that pass every day under the same Providences ? but God is not in them , to do that work by them , as he hath done for thy poor Soul , by his effectual working with them . O! That Jesus Christ should meet thee in this Providence , that Dispensation , or the other Ordinance ! This is Grace indeed ! At this , therefore , it will be thy Wisdom to admire , and for this to bless God. Give me leave , to give you a tast of some of those Providences , that have been effectual , through the Management of God , to bring Salvation to the Souls of his People . First , The first shall be , That of the Woman of Samaria . It must happen , that she must needs go out of the City to draw Water ( not before , nor after , but ) just when Jesus Christ her Saviour was come from far , and set to rest him ( being weary ) upon the Well : What a blessed Providence was this ? Even a Providence Managed by Almighty Wisdom , and Almighty Power , to the Conversion and Salvation of this poor Creature . For by this Providence , was this Poor Creature , and her Saviour , brought together ; that that blessed Work might be fulfilled upon the Woman , according to the purpose afore determined by the Father , Joh 4. Secondly , What a Providence was it , that there should between a Tree in the way , for Zachus to climb , thereby to give Jesus an opportunity to call that , Chief of the Publicans , home to himself , even before he came down there-from ? Luk. 19. Thirdly , was it not also wonderfull , that the Thief , which you read of in the Gospel , should by the providence of God be cast into prison , to be condemned , even at that Sessions that Christ himself was to die ; Nay , and that it should happen too , that they must be hanged together , that the Thief might be in hearing and observing of Jesus in his last words , that he might be converted by him before his death ? Luk. 23. Fourthly , What a strang providence was it , and as strangly managed by God , that Onesimus , when he was run away from his Master , should be taken , and , as I think , cast into that very prison , where Paul lay bound for the word of the Gospel ; that he might there be by him converted , and then sent home again to his Master , Philem. Behold , all things work together for Good ; to them that love God ; to them , who are the called according to his purpose , Rom. 8. Nay , I have , my self , known some that have been made to go to hear the Word preached , against their wills : others have gone , not to hear ; but to see , and be seen ; nay , to jear and flout others ; again , to catch and carp at things . Some also to feed their adulterous eyes , with the sight of beautifull Objects , and yet God hath made use , even of these things , even of the wicked , and sinfull proposals of sinners , to bring them under that grace , that might save their souls . Seventhly , Doth no man come to Jesus Christ , but by the drawing , &c. of the Father ? then let me here caution those poor sinners , that are spectators of the change , that God hath wrought in them that are coming to Jesus Christ , not to attribute this work and change , to other things and causes . There are some poor sinners in the VVorld , that plainly see a change , a mighty change in their Neighbors , and Relations , that are coming to Jesus Christ : But as I said , they being ignorant , and not knowing whence it comes , and whither it goes ( For so is every one that is Born of the Spirit , John , 3. 8. ) Therefore , they Attribute this Change to other Causes ; as , 1. To Melancholy . 2. To sitting alone . 3. To overmuch Reading . 4. To their going to too many Sermons . 5. To too much studying , and musing on what they hear . Also , they conclude on the other side ; First , That it is for want of merry company . Secondly , For want of Physick , and therefore they advise them to leave off Reading , going to Sermons , the company of sober People , and to be merry , to go a Gossipping , to busie themselves in the things of this VVorld , not to sit musing alone , &c. But come poor ignorant sinner , let me deal with thee , it seemes thou art turned Counsellor for Satan : I tell thee , thou knowest not what thou dost . Take heed of spending thy judgment after this manner ; thou judgest foolishly , And saist in this , to every one that passeth by , that thou art a Fool. VVhat ! count Convictions for sin , mournings for sin , and Repentance for sin , Melancholy ! This is like those that on the otherside , said , These men are Drunk with new Wine , &c. as he that said , Paul was Mad , Acts 2. 13. chap. 26. 24. Poor ignorant sinner , canst thou judge better . VVhat ! Is sitting alone , pensive under Gods Hand ; Reading the Scriptures , and hearing of Sermons , &c. the way to be undone ! The Lord open thine Eyes , and make thee to see thine Error : Thou hast set thy self against God , thou hast despised the Operation of his Hands , thou attemptest to Murther Souls . VVhat ! canst thou give no better Counsel touching those whom God hath VVounded , than to send them to the Ordinances of Hell for help ; thou biddest them be merry and lightsome : but dost thou not know that The heart of Fools is in the House of Laughter , Eccles. 7. 4. Thou bidest them shun the hearing of Thundring Preachers ; But is it not better to hear the Rebuke of the wise , than for a man to hear the Song of Fools . verse 5. Thou bidst them busy themselves in the things of this VVorld : but dost thou not know that the Lord bids , First seek the Kingdom of God , and the Righteousness thereof ? Matt. 6. 36. Poor ignorant sinner , hear the Counsel of God to such , and learn , thy self , to be wiser . If any be afflicted , let him Pray , is any merry let him sing Psalms . Blessed is he that heareth me , and hear for time to come : Save your selves from this untoward Generation ; search the Scripture , give attendance to Reading . It is better to go to the House of Mourning , than to the House of Feasting , Jam. 5. 13. Prov. 8. 32 , 33. Acts 2. 40. Joh. 5. 39. 1 Tim. 4. 13. Eccles. 7. 1 , 2 , 3. And wilt thou judg him that doth thus , art thou almost like Elemas the Sorcerer , that sought to turn the Deputy from the Faith , thou seekest to pervert the right ways of the Lord ; take heed , lest some heavy judgment overtake thee , Acts 13. 8 , 9 , 10 , 11 , 12 , 13. What! Teach men to quench convictions ; take men off from a serious consideration of the evil of sin , of the Terrors of the world to come , and of how they shall escape the same ! VVhat ! Teach men to put God and his VVord out of their minds by running to merry Company , by running to the VVorld , by Gossipping , &c. This is as much as to bid them say to God , Depart from us , for we desire not the knowledge of thy ways ; Or , what 's the Almighty that we should serve Him ! Or , what profit have we , if we keep his Ways ? Here 's a Devil in Grain ! What : bid men walk according to the course of this world , according to the Prince of the Power of the Air , the Spirit that now worketh in the Children of Disobedience , Ephes. 2. Object . But we do not know , that such are comming to Jesus Christ , truly we wonder at them , and think they are Fools . Answ. First , Do you not know that they are coming to Jesus Christ ? then they may be coming to him for ought you know , and why will you be worse than the Brute , to speak evil of the things ye know not ? What! are ye made to be taken and destroyed , must ye utterly Perish in your own Corruptions ? 2 Pet. 2. 12. Secondly , Do you not know them ? let them alone then . If you cannot speak good of them , speak not bad . Refrain from these Men , and let them alone ; for if this Council , or this Work , be of men , it will come to nought ; but if it be of God , ye cannot overthrow it , lest haply ye be found , even to fight against God. Acts 5. 38 39. Thirdly , But why do you wonder at a work of Conviction , and Conversion ; know you not , that this is the Judgment of God upon you , ye despisers ? To behold , and wonder , and perish . Acts. 13. 40 , 41. Fourthly , But why wonder , and think they are Fools ? Is the way of the just an abomination to you , see that passage and be ashamed , He that is upright in the way is an Abomination to the wicked , Pro. 29. 27. Fifthly , Your wondring at them , argues , that you are strangers to your selves , to conviction for sin , and to hearty desires to be saved : as also to coming to Jesus Christ. But how shall we know , that such men are coming to Jesus Christ ? Ans. Who can make them see that Christ has made blind ! ( Joh. 9. 39. ) Nevertheless , because I endeavor thy Conviction , Conversion , and Salvation , Consider , 1. Do they cry out of Sin , being burdened with it , as of an exceeding bitter thing ? 2. Do they fly from it , as from the Face of a deadly Serpent ? 3. Do they Cry out of the insufficiency of their own Righteousness , as to justification in the sight of God ? 4. Do they Cry out after the Lord Jesus , to save them ? 5. Do they see more Worth , and Merit , in one drop of Christs Blood to save them , than in all the sins of the VVorld to Damn them ? 6. Are they tender of sinning against Jesus Christ ? 7. Is his Name , Person , and Undertakings , more precious to them , than is the Glory of all the VVorld ? 8. Is his VVord most Dear unto them ? 9. Is Faith in Christ , ( of which they are convinced by Gods Spirit , of the want of ; and that without it , they can never close with Christ ; ) Precious to them ? 10. Do they savor Christ in his VVord , and do they leave all the VVorld for his Sake ; and are they willing ( God helping them ) to run all hazzards , for his Name , for the love they bear to him ? 11. Are his Saints precious to them ? If these things be so , whether thou seest them or no , these men are coming to Jesus Christ , Rom. 7. 9 , 10 , 11 , 12 , 13 , 14. Psal. 38. 3 , 4 , 5 , 6 , 7 , 8. Heb. 6. 18 , 19 , 20. Isa. 64. 6. Phil. 3. 7 , 8. Psal. 54. 1. Psal. 109. 26. Acts 16. 30. Psal. 51. 7 , 8. 1 Pet. 1. 18 , 19. Rom. 7. 24. 2 Cor. 5. 2. Acts. 5. 41. Jam. 2. 7. Phil. 3. 7 , 8. Song . 5. 10 , 11 , 12 , 13 , 14 , 15. Psal. 119. Joh. 13. 35. 1 Joh. 4. 7. chap. 3. 14. Joh. 16. 9. Rom. 14. 23. Heb. 11. 6. Psal. 19. 10 , 11. Jer. 15. 16. Heb. 11. 24 , 25 , 26 , 27. Acts. 20. 22 , 23 , 24. chap. 21. 13. Tit. 3. 15. 2 Joh. 1. Ephes. 4. 16. Phil. 7. 1 Cor. 16. 24. The Second Observation . I come now to the Second Observation propounded to be spoken to ; to witt , That they that are coming to Jesus Christ are oft-times heartily afraid , that Jesus Christ will not receive them . I told you , that this Observation is implyed in the Text , and I gather it from the largeness , and openness of the Promise [ I will in no wise cast out ] . For had there not been a proneness in us to fear Casting out , Christ needed not to have , as it were , way-laid our fear , as he doth , by this great and strange Expression , In no wise ; [ And him that Cometh to me , I will in no wise cast out . ] There needed not , as I may say , such a Promise , be invented by the VVisdom of Heaven , VVorded at such a Rate , as it were , on purpose to dash in peeces at one blow , all the Objections of Coming Sinners ; if they were not prone to admit of such Objections , to the discouraging of their own Souls . For this VVord , in no wise ; cutteth the Throat of all Objections ; and it was dropt by the Lord Jesus , for that very end ; and to help the Faith that is mixed with Unbelief . And it is as it were , the sum of all Promises : neither can any Objection be made , upon the unworthyness that thou findest in thee , that this Promise will not asoile . But I am a great sinner , sayst thou . I will in no wise cast out , sayes Christ. But I am an old sinner , sayst thou . I will in no wise cast out , sayes Christ. But I am a hard hearted sinner , sayst thou . I will in no wise cast out , sayes Christ. But I am a back-sliding sinner , sayst thou . I will in no wise cast out , sayes Christ. But I have served Satan all my dayes , sayst thou . I will in no wise cast out , sayes Christ. But I have sinned against Light , sayst thou . I will in no wise cast out , sayes Christ. But I have sinned against mercy , sayst thou . I will in no wise cast out , sayes Christ. But I have no good thing to bring with me , say'st thou : I will in no wise cast out , sayes Christ. Thus I might go on , to the end of things , and shew you , that still this promise was provided to answer Objections ; And doth answer them : But I say , what need it be , if they that are coming to Jesus Christ , are not sometimes , yea oft-times , heartily afraid , that Jesus Christ , will cast them out . I will give you , now , two instances , that seem to imply the truth of this observation . In the Nineth of Matthew , at the Second Verse , you read of a man , that was sick of the Palsie ; and he was coming to Jesus Christ , being born upon a bed by his Friends : He also was coming himself , and that upon another account than any of his friends was aware of ; even for the pardon of sins , and the Salvation of his Soul. Now so soon as ever he was come into the presence of Christ , Christ bids him be of good chear ; it seems then , his heart was fainting , but what was the cause of this fainting , but the guilt , and burden of his sins ; therefore he proceeds , Be of good chear , thy sins are forgiven thee . I say , Christ saw him sinking in his mind , about how it would go with his most Noble part ; and therefore , first , he applies himself to him , upon that account . For though his friends , had Faith enough as to the cure of the Body , yet he himself had little enough as to the Cure of his Soul : Therefore , Christ takes him up as a man falling down , saying , Son , be of good Cheer , thy Sins are forgiven thee . That about the Prodigal , seemes pertinent also to this matter ; When he was come to himself , he said , how many hired Servants of my Father have Bred enough , and to spare , and I perish for Hunger . I will arise now and go to my Father . Heartily spoken . But how did he perform his Promise ? I think , not so well as he promised to do : And my ground for my Thoughts is , because his Father , so soon as he was come at him , fell upon his Neck and Kist him : Implying methinks , as if the Prodegal by this time was dejected in his mind ; and therefore , his Father gives him the most sudden and familiar token of Reconciliation . And Kisses were of old time often used to remove Doubts and Fears . Thus Laban , and Esau , Kiss Jacob. Thus Joseph , Kissed his Brethren , and thus also David , Kissed Absolom , Gen. 31. 55. chap. 33. 1 , 2 , 3 , 4 , 5 , 6. chap. 48. 9 , 10. 2 Sam. 14. 33. 'T is true , as I said , at first setting out , he spake heartily , as sometimes Sinners also do in their beginning to come to Jesus Christ : But might not he , yea , in all probability he had , ( between the first step he took , and the last , by which he accomplished that journey ) many a thought , both this way , and that ; as whether his Father would receive him , or no ? As thus ; I said , I would go to my Father : but how , if when I come at him , he should ask me , Where I have all this while bin ; VVhat must I say then ? Also , if he asks me , What is become of the portion of Goods that he gave me ; VVhat shall I say then ? If he asks me , Who have bin my Companions ; VVhat shall I say then ? If he also shall ask me , What hath bin my Preferment in all the time of mine absence from him ; VVhat shall I say then ? Yea , and if he ask me , Why I came home no sooner ; What shall I say then ? Thus , I say , might he reason with himself ; And being Conscious to himself , that he could give but a bad Answer to any of these Interogatories ; no marvel , if he stood in need first of all , of a Kiss from his Fathers Lips. For , had he answered the first , in Truth he must say , I have bin a haunter of Taverns , and Alehouses ; and as for my Portion , I spent it in Riotous Living ; my Companions , were Whores , and Drabs : As for my preferment , the highest was , that I became a Hoggard : and as for my not coming home till now , Could I have made shift to have staid abroad any longer , I had not lain at thy Feet for Mercy now . I say , these things considered , and considering again , how prone poor man is , to give way , when truly awakned , to despondings , and heart-misgiveings ; no marvel if he sink in his mind , between the time of his first setting out , and that of his coming to his Father . 3. But Thirdly , methinks I have for the confirmation of this Truth , the consent of all the Saints that are under Heaven , to witt , That they that are Coming to Jesus Christ , are oft-times heartily afraid that he will not receive them . Quest. But what should be the Reason ? I will Answer to this Question thus . First , It is not for want of the revealed VVill of God , that manifesteth grounds for the Contrary , for that there is a sufficiency of ; yea , the Text it self , hath laid a sufficient Foundation , for incouragement , for them that are Coming to Jesus Christ. And him that Cometh to me , I will in no wise cast out . Secondly , It is not for want of an Invitation to Come , for that is full , and plain , Come unto me , all ye that Labor , and are heavy Laden , and I will give you Rest , Mat. 11. 28. Thirdly , Neither is it , for want of a manifestation of Christs willingness to receive , as those Texts above named , with that which follows , declareth . If any man Thirst , let him come unto me and drink , Joh. 7. 37. Fourthly , It is not for want of exceeding great and precious Promises , to receive them that Come . Wherefore , come out from among them , and be ye separate , saith the Lord , and touch not the unclean thing , and I will receive you , and I will be a Father unto you , and ye shall be my Sons and Daughters , saith the Lord Almighty . 2 Cor. 6. 17 , 18. Fifthly , It is not for want of Solemn Oath , and Ingagement , to save them that come : For , because he could swear by no Greater , he swore by Himself ; — That by Two Immutable Things , in which it was impossible that God should Lie , we might have a strong Consolation , who have fled for Refuge , to lay hold on the Hope set before us , Heb. 6. 15 , 16 , 17 , 18. Sixthly , Neither is it for want of great Examples of God's Mercy , that have come to Jesus Christ , of which we Read most plentifully in the Word . Therefore , it must be concluded , It is for want of that which follows : First , It is for want of the Knowledge of Christ : Thou knowest but little of the Grace and Kindness that is in the Heart of Christ : Thou knowest but little of the Vertue and Merit of his Blood : Thou knowest but little of the Willingness , that is in his Heart to save thee ; And this is the reason of the Fear that ariseth in thy Heart , and that causeth thee to doubt , that Christ will not receive thee . Unbelief is the Daughter of Ignorance : Therefore , Christ saith ; O Fools , and slow of Heart to Believe , Luk. 24. 25. Slowness of Heart to believe , flows from thy Foolishness in the Things of Christ : This is evident to all that are acquainted with themselves , and that are seeking after Jesus Christ : The more Ignorance , the more Unbelief ; the more Knowledge of Christ , the more Faith. They that know thy Name , will put their Trust in thee , Psal. 9. 10. He therefore , that began to come to Christ but the other day , and hath yet but little Knowledge of him , he fears that Christ will not receive him : But he that hath been longer acquainted with him , he is Strong , and hath over-come the Wicked One , 1 Joh. 2. VVhen Joseph's Brethren came into Egypt to buy Corn , it is said ; Joseph knew his Brethren , but his Brethren knew not him . What follows ? Why , great Mistrust of Heart about their speeding well ; specially , if Joseph did but answer them Roughly ; calling them Spies , and questioning their Truth , and the like . And observe it ; So long as their Ignorance about their Brother remained with them , whatsoever Joseph did , still they put the worst Sense upon it : For instance ; Joseph upon a time , bids the Steward of his House bring them Home , to Dine with him , to Dine even in Joseph's House : And how is this resented by them ? Why , they were afraid : And the men were afraid , because they were brought into ( their Brother ) Joseph's House . And they said , He seeketh occasion against us , and will fall upon us , and take us for Bond-men , and our Asses , Gen. 42. Chap. 43. What! Afraid to go to Joseph's House ? He was their Brother ; He intended to Feast them ; to Feast them , and Feast with them . Ah! but they were ignorant , That he was their Brother : And so long as their Ignorance lasted , so long their Fear terrifyed them . Just thus it is with the Sinner , that but of late is coming to Jesus Christ : He is ignorant of the Love and Pity that is in Christ to Coming-Sinners : Therefore he doubts , therefore he fears , therefore his Heart mis-gives him . Coming-Sinner , Christ inviteth thee to Dine and Sup with him : He inviteth thee to a Banquet of Wine ; yea , to come into his Wine-Cellar , and his Banner over thee shall be Love , Revel . 3. 20. Song 2. Chap. 5. But I doubt it , sayes the Sinner : But 't is answer'd ; He calls thee , invites thee to his Banquet , to his Flaggons , Apples ; to his Wine , and to the Juyce of his Pomgranate . O I fear , I doubt , I mistrust ! I tremble in Expectation of the contrary ! Come out of the Man , thou Dastardly ▪ Ignorance ! Be not afraid Sinner , only Believe : He that cometh to Christ , he will in no wise cast out . Let the Coming - Sinner therefore seek after more of the good Knowledge of Jesus Christ : Press after it ; Seek it as Silver ; and dig for it , as for hid Knowledge . This will embolden thee : This will make thee wax Stronger and Stronger . I know , whom I have Believed ; I know him , said Paul : And what follows ? Why , And I am perswaded , that he is able to keep that which I have committed to him , against that Day , 2 Tim. What had Paul committed to Jesus Christ ? The Answer is , He had committed to him his Soul. But why did he Commit his Soul to him ? Why , because he knew him : He knew him to be Faithful , to be Kind : He knew , he would not fail him , nor forsake him ; And therefore , he laid his Soul down at his Feet ; and committed it to him , to keep against that Day . But , Secondly , Thy Fears , that Christ will not receive thee , may be also a Consequent of thy earnest , and strong Desires after thy Salvation by him . For this I observe ; That strong Desires to have , are attended with strong Fears of missing . What a Man most sets his Heart upon , and what his Desires are most after , he ( oft-times ) most fears , he shall not obtain . So the Man , the Ruler of the Synagogue , had a great desire , that his Daughter should live ; and that Desire was attended with Fear , that she should not : Wherefore , Christ saith unto him , Be not afraid , Mark 5. 36. Suppose a Young Man should have his Heart much set upon a Virgin , to have her to Wife : If ever he Fears he shall not Obtain , it is when he begins to love ; now , thinks he , some body will step in betwixt my Love , and the Object of it ; either they will find Fault with my Person , my Estate , my Conditions , or somthing . Now thoughts begin to work , she doth not like me , or something . And thus it is with the Soul at first Coming to Jesus Christ ; thou lovest him , and thy love produceth Jealousy , and that Jealousy , oft-times , beget Fears . Now thou fearest the Sins of thy Youth , the Sins of thine old Age , the Sins of thy Calling , the Sins of thy Christian Duties , the Sins of thy Heart , or somthing : thou thinkest somthing or other will alienate the Heart and Affections of Jesus Christ from thee ; thou thinkest he sees somthing in thee , for the sake of which he will refuse thy Soul. But be content , a little more Knowledge of him , will make thee take better heart , thy earnest desires shall not be attended with such burning Fears : Thou shalt hereafter say , This is mine Infirmity . ( Psal. 77. ) Thou art Sick of Love ; a very sweet Disease , and yet every Disease has some weakness attending of it ; yet I wish this Distemper ( if it be lawful to call it so ) was more Epidemical . Dye of this Disease , I would gladly do ; 't is better than Life it self , though it be attended with Fears . But thou cryest , I cannot obtain : Well , be not too hasty in making Conclusions : If Jesus Christ had not put his Finger in at the Hole of the Lock , thy Bowels would not have been troubled for him , ( Song 5. ) Mark how the Prophet hath it : They shall walk after the Lord ; he shall Roar like a Lyon : When he shall Roar , the Children shall Tremble from the East : They shall Tremble like a Bird out of Egypt , and as a Dove out of the Land of Assyria , Hos. 11. 10 , 11. When God Roars , ( as oft-times the Coming Soul hears him Roar ) what Man , that is coming , can do otherwise than Tremble ? ( Amos 3. 8. ) But Trembling he comes : He sprang in , and came Trembling , and fell down before Paul and Silas , Act. 16. Should you ask him that we mentioned but now ; How long is it , since you began to fear you should miss of this Damosel you Love so ? The Answer would be ; Ever since I began to Love her : But did you not fear it before ? No ; nor should I fear it now , but that I vehemently Love her . Come Sinner , let us apply it : How long is it since thou begannest to Fear , that Jesus Christ will not Receive thee ? Thy Answer is ; Ever since I began to desire , that he would save my Soul. I began to Fear , when I began to Come : And the more my Heart burns in Desires after him , the more I feel my Heart fear , I shall not be Saved by him . See now ; Did not I tell thee , That thy Fears were but the Consequence of strong Desires ? Well , fear not , Coming-Sinner ; Thousands of Coming-Souls are in thy Condition , and yet they will also get safe into Christ's Bosom . Say ( sayes Christ ) to them that are of a fearful Heart , Be strong , fear not ; — Your God will come and Save you , Isa. 35. 4. Chap. 63 ▪ 1. Thirdly , Thy Fear that Christ will not Receive thee , May arise from a Sense of thine own Unworthyness . Thou seest what a poor , sorry , wretched , worthless Creature thou art ; And seeing this , thou fearest Christ will not Receive thee . Alas , say'st thou , I am the Vilest of all Men ; a Town-Sinner , a Ring-leading Sinner ! I am not only a Sinner my self , but have made others two-fold worse the Children of Hell also . Besides , Now I am under some Awakenings , and Stirrings of Mind after Salvation ; even now I find my heart Rebellious , Carnal , Hard , Treacherous , Desperate , prone to Unbelief , to Despair : It forgetteth the Word ; it wandreth , it runneth to the Ends of the Earth . There is not ( I am perswaded ) one in all the World , that hath such a desperate wicked Heart , as mine is : My Soul is careless to do Good ; but none more earnest to do that which is Evil . Can such an one as I am , Live in Glory ? Can an Holy , a Just , and Righteous God , once think ( with Honour to his Name ) of Saving such a Vile Creature as I am ? I fear it . Will he shew Wonders to such a dead Dog as I am ? I doubt it . I am cast out , to the loathing of my Person ; yea , I loath my self : I stink in mine own Nostrils . How can I then be accepted by an Holy and Sin-abhorring God ? ( Psal. 38. 5 , 6 , 7. Ezek. 16. Chap. 20. 42 , 43 , 44. ) Saved I would be ; and , Who is there , that would not , were they in my Condition ? Indeed , I wonder at the Madness and Folly of others , when I see them so Merry in their Chains ; while I see them Leap and Skip so carelesly about the Mouth of Hell. Bold Sinner , How darest thou tempt God , by Laughing at the Breach of his Holy Law ? But Alas ! They are not so bad one way , but I am worse another : I wish , my Self were any Body but my Self : And yet here again , I know not what to wish . When I see such , as I believe , are coming to Jesus Christ ; O I bless them ! But am confounded in my self , to see how unlike ( as I think ) I am to every good Man in the World. They can Hear , Read , Pray , Remember , Repent ; be Humble , and Do every thing better than so Vile a Wretch as I. I , Vile Wretch , am good for nothing , but to burn in Hell-Fire ; and when I think of that , I am confounded too . Thus the Sense of Unworthyness , creates and heightens Fears in the Hearts of them that are coming to Jesus Christ ; But indeed , it should not : For , who needs the Physitian , but the Sick ? Or , who did Christ come into the World to Save , but the Chief of Sinners ? ( Mar. 1. 17. 1 Tim. 1. 15. ) Wherefore , the more thou feest thy Sins , the faster fly thou to Jesus Christ. And let the Sense of thy own Unworthyness , prevail with thee yet to go faster . As it is with the Man that carrieth his broken Arm in a Sling to the Bone-setter ; still as he thinks of his broken Arm , and as he feels the Pain and Anguish , he hastens his Pace to the Man : And if Satan meets thee , and asketh , Whether goest thou ? Tell him , Thou art Maimed , and art going to the Lord Jesus . If he objects thine own Unworthiness , Tell him ; That even as the Sick seeketh the Physitian , and as he that hath broken Bones , seeks him that can Set them : So thou art going to Jesus Christ for Cure and Healing , for thy Sin-sick-Soul . But it oft times happeneth to the Coming-Soul , as it happeneth to him that flies for his Life ; He despairs of Escaping , and therefore delivers up himself into the Hand of the Purfuer . But , up , up , Sinner ; be of good chear , Christ came to Save the Unworthy Ones : Be not Faithless , but Believe . Come away Man ; the Lord Jesus calls thee , saying ; And him that cometh to me , I will in no wise cast out . Fourthly , Thy Fear that Christ will not Receive thee , may arise from a Sense of the exceeding Mercy of being Saved . Sometime Salvation is in the Eyes of him that desires it , so great , so huge , so wonderful a thing , that the very Thoughts of the Excellency of it , ingenders Unbelief about obtaining it , in the Heart of those that unfeignedly desire it . Seemeth it to you ( said David ) a Light thing , to be a King's Son-in-Law , 1 Sam. 18. 23. So the Thoughts of the Greatness and Glory of the Thing propounded ; as Heaven , Eternal Life , Eternal Glory , to be with God , and Christ , and Angels : These are great Things ; Things too Good , ( saith the Soul , that is little in his own Eyes : ) Things too Rich , ( saith the Soul , that is truly poor in Spirit ) for me . Besides , the Holy Ghost hath a way to greaten Heavenly things , to the understanding of the coming sinner ; yea , and at the same time to greaten too the sin , and unworthiness of that sinner . Now the Soul staggeringly wonders , saying ; What! to be made like Angels , like Christ ! To live in Eternal bliss , joy and felicity ! This is for Angels , and for them that can walk like Angels . If a Prince , a Duke , or Earl , should send ( by the Hand of his Servant ) to some poor , sorry , beggarly scrub , to take her for his Master , to wife ; and the Servant should come and say , My Lord and Master , such an one , hath sent me to thee , to take thee to him to wife ; he is rich , beautiful ; and of excellent qualities ; he is Loving , Meek , Humble , Well-spoken , &c. What now would this poor , sorry , beggarly Creature think ? what would she say , or how would she frame an answer ? When King David sent to Abigail upon this account , and though she was a rich woman , yet she said , Behold , Let thine hand maid be a Servant to wash the feet of the Servants of my Lord. ( 1 Sam. 25. 40 , 41. ) She was confounded , she could not well tell what to say , the offer was so great , beyond what could in reason be expected . But suppose this great person should Second his Sute , and send to this Sorry Creature again ; What would she say now ? Would she not say , you Mock me ? But what if he affirms that he is in good earnest , and that his Lord must have her to wife ; yea , suppose he should prevail upon her to Credit his Message , and to address her self for her Journey : Yet behold , every thought of her pedigree confounds her ; also her sense of want of beauty , makes her ashamed : and if she doth but think of being imbraced , the unbelief that is mixed with that thought , whirls her into tremblings : And now she calls her self fool for believing the Messenger , and thinks not to go : If she thinks of being bold , she Blushes , and the least thought that she shall be rejected , when she comes at him , makes her look as if she would give up the Ghost . And is it a wonder then , to see a Soul that is drowned with the sense of glory , and a sense of its own nothingness , to be confounded in it self , and to fear that the glory apprehended , is too great , too good , and too rich for such an one . That thing , Heaven and Eternal Glory , is so great ; and I that would have it , so small , so sorry a Creature , that the thoughts of obtaining , confounds me . Thus , I say , doth the greatness of the things desired , quite dash and overthrow the mind of the desirer : O it is too bigg , it is too big ! It is too great a mercy . But coming sinner , let me reason with thee , Thou say'st it is too bigg , too great . Well , will things that are less , satisfie thy Soul ? will a less thing than Heaven , than Glory , and Eternal life , answer thy desires ? No , nothing less : yet I fear they are too big , and too good for me , ever to obtain . Well , as big , and as good as they are , God giveth them to such as thou ; They are not too big for God to give . No , not too big to give freely : be content , let God give like Himself ; he is that Eternal God , and he giveth like himself . When Kings give , they do not use to give as poor men do . Hence it is said , that Nabal made a feast in his house , Like the feast of a King : And again , All these things did Araunah , as a King , give unto David , 1 Sam. 25. 2 Sam. 24. Now God is a great King , let him give like a King ; Nay , let him give like himself , and do thou receive like thy self : He hath all , and thou hast nothing . God told his people of old , that he would save them in truth , and in righteousness ; and that they should return to , and injoy the Land , which before , for their sins , had spued them out : and then adds , under a supposition of their counting the mercy too good , or too big : If it be marvellous in the eyes of the remnant of this people in these days , should it also be Marvellous in mine eyes , saith the Lord of hosts , Zech. 8. 6. As who should say , they are now in Captivity , and little in their own eyes ; therefore they think the mercy of returning to Canaan , is a mercy too marvellously big for them to injoy ; but if it be so in their eyes , it is not so in mine : I will do for them , like God , if they will but receive my bounty , like sinners . Coming sinner , God can give his heavenly Canaan , and the glory of it unto thee ; yea none ever had them , but as a gift , a free gift : He hath given us his Son , how shall he not then with him also freely give us all things ? Rom 8. It was not the worthiness of Abraham , or Moses , or David , or Peter , or Paul : But the mercy of God that made them inheritors of Heaven . If God thinks thee worthy , judge not thy self unworthy ; but take it , and be thankfull . And it is a good signe , he intends to give thee , if he hath drawn out thy heart to ask . O Lord , thou hast heard the desire of the humble , thou wilt prepare their heart , thou wilt encline thine car , ( Psal. 10. 17. ) When God is said to encline his ear , it implies an intention to bestow the mercy desired : Take it therefore , thy Wisdom will be to receive , not sticking at thine own unworthiness . It is said , He raiseth up the poor out of the dust , and lifteth up the beggar from the dunghill , to set them among Princes , and to make them inherit the thrown of glory . Again , He raiseth up the poor out of the dust , and lifteth some needy Out of the dunghill , that he may set him with Princes , even with the Princes of his people . 1 Sam. 2. 8. Psal. 113. 7 , 8. You see also , when God made a Wedding for his Son , he called not the great , nor the rich , nor the mighty , but the poor , the maimed , the halt , and the blind , ( Mat. 22. Luk. 14. ) Fifthly , Thy fears that Christ will not receive thee , may arise from the hideous Roarings of the Devil , who pursues thee . He that hears him Roar , must be a mighty Christian , if he can , at that time , deliver himself from fear . He is called a Roaring Lyon , and then , to alude to that in Isaiah , if one look into them , they have darkness and sorrow , and the Light is darkned in their very Heaven , 1 Pet. 5. 8. Isa. 5. 30. There are two things , among many , that Satan useth to Roar Out , after them , that are coming to Jesus Christ. 1. That they are not Elected . Or , 2. That they have sinned the sin against the Holy Ghost . To both these I answer briefly . First , Touching election , out of which thou fearest thou art excluded : Why coming sinner , even the Text it self affordeth thee help against this doubt , and that by a double argument . First , That coming to Christ , is by vertue of the gift , promise , and drawing of the Father ; but thou art a coming , therefore God hath given thee , promised thee , and is drawing thee to Jesus Christ. Coming sinner , hold to this : and when Satan beginneth to Roar again , Answer : but I feel my heart moving after Jesus Christ ; but that would not be , if I were not given by promise , and drawing , to Christ by the power of the Father . Secondly , Jesus Christ hath promised , that him that cometh to Him , he will in no wise cast out : And if he hath said it , will he not make it good ; I mean , even thy Salvation ? for , as I have said already ; Not to cast out , is to receive , and admit to the benefit of Salvation : if then the Father hath given thee , as is manifest by thy coming ; and if Christ will receive thee , thou coming Soul ; as 't is plain he will , because he hath said , he will in no wise cast thee out : Then be confident , and let those conclusions , that as naturally flow from the Text , as light from the Sun , or water from the fountain , stay thee . If Satan therefore objecteth , but thou art not elected ; Answer . But I am coming ; Satan , I am coming ; and that I could not be , but that the Father draws me ; and I am coming to such a Lord Jesus , as will in no wise cast me out . Further , Satan , were I not elect , the Father would not draw me , nor would the Son so graciously open his bosom to me . I am perswaded , that not one of the non-elect , shall ever be able to say ( no , not in the day of judgement ) I did sincerely come to Jesus Christ. Come they may feignedly , as Judas and Magnus did ; But that is not our question : Therefore , O thou honest-hearted coming sinner , be not afraid , but come ! As to the Second part of the Objection , about sinning the sin against the Holy Ghost : The same argument overthrows that also . But I will argue thus . First , Coming to Christ , is by vertue of a special gift of the Father ; but the Father giveth no such gift to them that have sinned that sin ; therefore thou that art coming , hast not committed that sin . That the Father giveth no such gift to them that has sinned this sin ; Is evident , 1. Because such have sinned themselves out of God's Favour , They shall never have Forgiveness , Matth. 12. 32. But it is a special Favour of God to give unto a Man , to come to Jesus Christ ; because thereby he obtaineth Forgiveness : Therefore , he that cometh , hath not sinned that Sin. 2. They that have sinned the Sin against the Holy-Ghost , have sinned themselves out of an Interest in the Sacrifice of Christ's Body and Blood ; There remains for such , no more Sacrifice for Sin : But God giveth not Grace to any of them to come to Christ , that have no share in the Sacrifice of his Body and Blood : Therefore , thou that art coming to him , hast not sinned that Sin ; Heb. 10. 26. Secondly , Coming to Christ , is by the Special Drawing of the Father : No Man cometh to me , except the Father which hath sent me , draw him : But the Father draweth not him to Christ , for whom he hath not alotted Forgiveness by his Blood. Therefore , they that are coming to Jesus Christ , have not sinned that Sin ; because he hath alotted them Forgiveness by his Blood , Joh. 6. 44. That the Father cannot draw them to Jesus Christ , for whom he hath not alotted Forgiveness of Sins , is manifest to Sense : For that would be a plain Mockery , a Flam ; neither becoming his Wisdom , Justice , Holyness , nor Goodness . Thirdly , Coming to Jesus Christ , lays a Man under the Promise of Forgiveness , and Salvation : But it is impossible , that he that hath sinned that Sin , should ever be put under a Promise of these . Therefore , he that hath sinned that Sin , can never have Heart to come to Jesus Christ. Fourthly , Coming to Jesus Christ , lays a Man under his Intercession ; For he ever Liveth to make Intercession for them that come , Heb. 7. 25. Therefore , he that is coming to Jesus Christ , cannot have sinned that Sin. Christ has forbidden his People , to pray for them that have sinned that Sin ; and therefore , will not pray for them himself : But he prays for them that come . Fifthly , He that hath sinned that Sin , Christ is to him of no more Worth , than is a Man that is Dead ; For he hath Crucified to himself , the Son of God : Yea , and hath also counted his Precious Blood , as the Blood of an Unholy Thing ; Heb. 6. chap. 10. Now , he that hath this low Esteem of Christ , will never come to him for Life : But the Coming-Man has an high Esteem of his Person , Blood , and Merits . Therefore , he that is coming , has not Committed that Sin. Sixthly , If he that hath sinned this Sin , might yet come to Jesus Christ ; then must the Truth of God be overthrown : which saith in one Place ; He hath never Forgiveness : and in another , I will in no wise cast him out : Therefore , that he may never have Forgiveness , he shall never have Heart to come to Jesus Christ. It is impossible , that such an one should be Renewed , either to , or by Repentance , Heb. 6. Wherefore , never trouble thy Head , nor Heart , about this Matter : He that cometh to Jesus Christ , cannot have sinned against the Holy Ghost . Sixthly , Thy Fears that Christ will not Receive thee , may arise from thine own Folly , in Inventing ; yea , in thy Chalking out to God a way to bring thee Home to Jesus Christ. Some Souls that are coming to Jesus Christ , are great Tormentors of themselves upon this account : They conclude , that if their Coming to Jesus Christ is right , they must needs be brought Home thus and thus : As to instance ; 1. Sayes one , If God be bringing of me to Jesus Christ , then will he load me with the Guilt of Sin , till he makes me Roar again . 2. If God be indeed a bringing of me home to Jesus Christ , then must I be assaulted with dreadful Temptations of the Devil . 3. If God be indeed a bringing of me to Jesus Christ ; then even when I come at him , I shall have wonderful Revelations of him . This is the way that some Sinners appoint for God : But , perhaps , he will not walk therein ; yet will he bring them to Jesus Christ : But now , because they come not the Way of their own Chalking out , therefore they are at a loss . They look for Heavy Load and Burden ; but , perhaps , God gives them a Sight of their lost Condition , and addeth not that heavy Weight and Burden . They look for fearful Temptations of Satan ; but God sees , that yet they are not fit for them : Nor is the Time come , that he should be Honoured by them in such à Condition . They look for great and glorious Revelations , of Christ , Grace and Mercy : But perhaps , God only takes the Yoke from off their Jaws , and lays Meat before them . And now again , they are at a loss , yet a-coming to Jesus Christ : I drew them ( saith God ) with the Cords of a Man , with the Bands of Love : I took the Yoke from off their Jaws , and laid Meat unto them , Hos. 11. 4. Now , I say , if God brings thee to Christ , and not by the Way that thou hast appointed , then thou art at a loss ; and for thy being at a loss , Thou mayst thank thy self . God hath more ways than thou knowst of , to bring a Sinner to Jesus Christ : But he will not give thee before-hand an Account , by which of them he will bring thee to Christ ; Isa. 40. 13. Job 33. 13. Sometimes , he hath his Way in the Whirlwind ; but sometimes the Lord is not there , Nah. 13. 1 King. 19. 11. If God will deal more gently with thee , than with others of his Children , grudge not at it : Refuse not the Waters that go softly , lest he bring upon thee the Waters of the Rivers , strong and many ; even these two smoaking Fire-brands , the Devil , and Guilt of Sin ; Isa. 8. 6 , 7. He said to Peter , Follow me : And what Thunder did Zacheus hear or see ? Zacheus , come down , said Christ ; and he came down ( sayes Luke ) and Received him Joyfully . But had Peter , or Zacheus , made the Objection that thou hast made ; and Directed the Spirit of the Lord , as thou hast done ; they might have looked long enough , before they had found themselves coming to Jesus Christ. Besides , I will tell thee ; That the greatness of Sense of Sin , the hideous Roarings of the Devil , yea , and abundance of Revelations , will not prove that God is bringing the Soul to Jesus Christ : As Balaam , Cain , Judas , and others can witness . Further ; Consider , that what thou hast not of these things now , thou mayst have another time , and that to thy Distraction : Wherefore , instead of being discontent , because thou art not in the Fire , because thou hearest not the Sound of the Trumpet , and Alarum of War ; Pray , that thou enter not into Temptation : Yea , come boldly to the Throne of Grace , and obtain Mercy , and find Grace to help in that time of need ; Psal. 88. 15. Matth. 26. 40 , 41. Heb. 4. 16. Poor Creature ! Thou criest , If I were Tempted , I could come faster , and with more Confidence to Jesus Christ : Thou sayest thou knowst not what . What sayes Job ? With-draw thy Hand from me , and let not thy Dread make me afraid : Then call thou , and I will answer ; or let me speak , and answer thou me , Job 13. 21. It is not the over-heavy Load of Sin , but the Discovery of Mercy ; not the Roaring of the Devil , but the Drawing of the Father , that makes a Man come to Jesus Christ : I my self know all these Things . True , sometimes , yea , most an end ▪ they that come to Jesus Christ , come the Way that thou desirest ; the Loaden , Tempted Way : But the Lord also leads some by the Waters of Comfort . If I was to chuse , when to go a long Journey ; to wit , Whether I would go it in the Dead of Winter , or in the Pleasant Spring , ( though if it was a very profitable Journey , ( as that of coming to Christ is ) I would chuse to go it through Fire and Water , before I would lose the Benefit ) I would chuse to go it in the Pleasant Spring ; because the Way would be more Delightsome , the Dayes longer and Warmer , the Nights shorter , and not so Cold. And it is observable , that that very Argument that thou usest to weaken thy Strength in the Way , that very Argument Christ Jesus useth to incourage his Beloved to come to him : Arise ( saith he ) my Love , my Fair One , and come away ; ( Why ? ) For lo , the Winter is past , the Rain is over and gone , the Flowers appear in the Earth , the time of the Singing of Birds is come , and the Voyce of the Turtle is heard in our Land. The Fig-Tree putteth forth her Green Figs , and the Vine , with her tender Grapes , give a good Smell : Arise my Love , my Fair One , and come away , Song 2. 10 , 11 , 12 , 13. Trouble not thy self therefore , Coming-Sinner . If thou seest thy lost Condition by Original and Actual Sin ; if thou seest thy Need of the spotless Righteousness of Jesus Christ ; if thou art willing to be found in him , and to take up thy Cross and follow him : Then pray for a fair Wind , and good Weather , and come away . Stick no longer in a Muse and Doubt about Things , but come away to Jesus Christ : Do it , I say , lest thou tempt God to lay the Sorrows of a Travelling Woman upon thee . Thy Folly in this thing , may make him do it . Mind what follows : The Sorrows of a Travelling Woman shall come upon him : Why ? He is an unwise Son ; so he should not stay long in the Place of the breaking forth of Children , Hos. 13. 13. Seventhly , Thy Fears that Christ will not Receive thee , may arise from those Decayes that thou findest in thy Soul , even while thou art coming to him : Some , even as they are coming to Jesus Christ , do find themselves grow worse and worse ; And this is , indeed , a fore Tryal to the poor Coming-Sinner . To explain my self : There is such an one a coming to Jesus Christ ; who , when at first , he began to look out after him , was Sensible , Affectionate , and broken in Spirit : but now is grown Dark , Sensless , Hard-hearted , and inclining to neglect Spiritual Duties , &c. Besides , he now finds in himself , Inclinations to Unbelief , Atheisme , Blasphemy , and the like : Now he finds , he cannot Tremble at God's Word , his Judgements , nor at the Apprehensions of Hell-fire : Neither can he , as he thinketh , be sorry for these Things . Now , this is a sad Dispensation : The Man under the Sixth Head , complained for want of Temptations ; but thou hast enough of them : Art thou glad of them , Tempted , Coming-Sinner ? They that never were Exercised with them , may think it a fine thing to be within the Range ; but he that is there , is ready to sweat Blood for Sorrow of Heart , and to howl for Vexation of Spirit . This man is in the Wilderness , among the wild Beasts : here he sees a Bear , there a Lyon , Yonder a Leopard , a Wolf , a Dragon : Devils of all sorts , doubts of all sorts : Fears of all sorts Haunt and Molest his Soul. Here he sees smoak , yea , feels fire and brimstone , scattered upon his secret places ; he hears the sound of an Horrible Tempest . O! My friends , even the Lord Jesus that knew all things , even He , saw no pleasure in Temptations , nor did He desire to be in them : Wherefore one , Text saith , he was led ; and an other , he was driven of the Spirit into the wilderness , to be tempted of the Devil . Mat. 4. 1. Mar. 1. 12. But to return , Thus it happeneth sometimes to them that are coming to Jesus Christ. A sad hap indeed ; one would think , that he that is flying from Wrath to come , has little need of such Clogges as these ; And yet so it is , and wofull experience proves it : The Church of old Complained , that her enemies over-took her , between the straights . Just between hope and fear , Heaven and Hell , Lam. 1. This man feeleth the infirmity of his flesh ; he findeth a proneness in himself to be desperate : now he chides with God , Flings and Tumbles like a Wild Bull in a net , and still the guilt of all returns upon himself , to the Crushing of him to peices ; Yet he feeleth his heart so hard , that he can find , as he thinks , no kind falling under any of his Miscarriages . Now he is a lump of confusion in his own eyes , whose Spirit , and Actions are without order . Temptations serve the Christian , as the Shepheards dogs serveth the silly sheep , that is coming behind the flock ; he runs upon it , pulls it down , worry it , wound it , and grievously bedabbleth it with dirt and wet in the lowest places of the Furrows of the field : And not leaving it , untill it is half dead ; nor then neither , except God rebuke . Here is now room for fears of being cast away . Now I see I am lost , sayes the sinner ; This is not coming to Jesus Christ , sayes the sinner ; such a desperate hard , and wretched heart as mine is , cannot be a gracious one , saith the sinner : And bid such an one be Better ; he sayes , I cannot , no I cannot . Quest. But what will you say to a Soul in this condition ? Answ. I will say , that Temptations have attended the best of Gods people ; I will say , that Temptations come to do us good ; and I will say also , that there is a difference betwixt growing worse and worse , and thy seeing more clearly how bad thou art . There is a man of an ill-favoured countenance , who hath too high a conceit of his beauty ; and wanting the benefit of a glass , he still stands in his own conceit ; at last a Limner is sent unto him , who draweth his ill-favoured face to the life : now looking thereon , he begins to be convinc't that he is not half so handsome , as he thought he was . Coming sinner , thy Temptations are these painters , they have drawn out thy ill-favoured heart to the life , and have set it before thine eyes , and now thou seest how ill favoured thou art . Hezekiah was a good man , yet when he lay sick ( for ought I know ) he had some what too good an opinion of his heart ; and for ought I know also , the Lord might , upon his recovery , leave him to a Temptation , that he might better know All that was in his heart . Compare , Isa. 38. 1 , 2 , 3. with 2 Chron. 32. 31. Alas ! we are sinfull out of measure , but see it not to the full , untill an hour of Temptation comes : But when it comes , it doth as the Painter doth , it draweth out our heart to the life : Yet the sight of what we are , should not keep us from coming to Jesus Christ. There are two ways , by which God lets a man into a sight of the Naughtyness of his heart : One is , by the light of the Word , and spirit of God ; and the other is , by the Temptations of the Devil . But by the first , we see our naughtiness one way , and by the second , another . By the Light of the Word , and Spirit of God , thou hast a sight of thy naughtyness , as by the light of the Sun , thou hast a sight of the spots , and defilements that are in thy house or raiment . Which light gives thee to see a necessity of cleansing , but maketh not the blemishes to spread more abominably . But when Satan comes , when he tempts , he puts life and rage into our sins , and turnes them , as it were , into so many devils within us . Now like prisoners they attempt to brake through the prison of our body ; they will attempt to get out at our eyes , mouths , ears , any ways ; To the Scandal of the Gospel , and Reproach of Religion , to the darkning of our evidences , and damning of our souls . But I shall say , as I said before , this hath oft times been the Lot of Gods people . And , No Temptation hath over-taken thee , but such as is common to man ; and God is faithfull , who will not suffer thee to be tempted above what thou art able , 1 Cor. 10. 13. See the Book of Job , the Book of Psalms , and that of the Lamentations . And remember further , that Christ himself was tempted to blaspheme , to worship the devil , and to Murder himself . ( Mat 4. Luk. 4. ) Temptations , worse then which , thou canst hardly be over-taken with . But he was sinless . That is true . And he is thy Saviour , and that is as true : Yea , it is as true also , that by his being tempted , he became the Conqueror of the tempter , and a succourer of those that are tempted , Col. 2. 14 , 15. Heb. 2. 17. chap. 4. 15 , 16. Quest. But what should be the reason , that some that are coming to Christ , should be so Lamentably cast down , and buffetted with Temptations ? Answ. It may be for several causes . First , Some that are coming to Christ , cannot be perswaded , untill the Temptation comes , that they are so vile as the Scripture saith they are : True , they see so much of their wretchedness , as to drive them to Christ ; but there is an over , and above , of wickedness , which they see not . Peter little thought that he had had Cursing , and Swearing , and Lying , and an inclination in his heart to deny his Master , before the Temptation came : But when that indeed , came upon him , then he found it there to his sorrow . Joh. 13. 36 , 37 , 38. Mark. 14. 36 , 37 , 38 , 39 , 40 , 68 , 69 , 70 , 71 , 72. Secondly , Some that are coming to Jesus Christ , are too much affected with their own graces , and too little taken with Christs person ; wherefore God , to take them off from doteing upon their own Jewels , and that they might look more to the person ; undertaking , and merits of his Son , plunges them into the ditch by Temptations . And this I take to be the meaning of Job . If I wash me , said he , with snow-water , and make my self never so clean , yet wilt thou plung me in the ditch , and mine own clothes shall abhor me , Job 9. 30 , 31. Job had been before a little too much Tampering with his own graces , and setting his excellencies a little too high ( as these Texts make manifest , Job 33. 8 , 9 , 10 , 11 , 12. chap. 34. 5 , 6 , 7 , 8 , 9. chap. 35. 2 , 3. chap. 38. 1 , 2. chap. 40. 1 , 2 , 3 , 4. chap. 42. 3 , 4 , 5 , 6. ) But by that the Temptation was ended , you find him better taught . Yea , God doth oft-times , even for this thing as it were , take our graces from us , and so leave us almost quite to our selves , and to the tempter , that we may learn not to love the Picture , more than the person of his Son. See how he dealt with them in the Sixteenth of Ezek , and the Second of Hosea . Thirdly , Perhaps thou hast been given too much , to Judge thy brother , to condemn thy brother , because a poor tempted man : And God , to bring down the pride of thy heart , letteth the tempter loose upon thee , that thou also mayest feel thy self weak . For pride goeth before destruction , and an haughty spirit before a fall . Pro. 16. 18. Fourthly , It may be thou hast dealt a little too roughly with those that God hath this way wounded ; not considering thy self , lest thou also be tempted : and therefore God hath suffered it to come unto thee , Gal. 6. 1. Fifthly , It may be thou wast given to slumber , and sleep , and therefore these Temptations were sent to awaken thee . You know that Peters Temptation came upon him , after his sleeping ; then , instead of watching and praying ; then he denyed , and denyed , and denyed his Master , Mat. 26. Sixthly , It may be thou hast presumed too far , and stood too much in thine own strength , and therefore is a time of Temptation come upon thee . This was also one cause , why it came upon Peter . Though all men forsake thee , yet will not I. Ah! that 's the way to be tempted indeed , Joh. 13. 36 , 37 , 38. Seventhly , It may be , God intends to make thee wise , to speak a word in season , to others that are afflicted ; and therefore he suffereth thee to be Tempted . Christ was tempted , that he might be able to succour them that are tempted . Heb. 2. 18. Eighthly , It may be Satan hath dared God , to suffer him to tempt thee ; promising , that if he will but let him do it , thou wilt curse him to his face . Thus he obtained leave against Job ; wherefore take heed , tempted soul , lest thou provest the devils sayings true . Job 1. chap. 2. Ninethly , It may be thy graces must be tryed in the fire , that that rust that cleaveth to them , may be taken away , and themselves proved , both before Angels and Devils , far better than of Gold that perisheth ; it may be also , that thy graces are to receive special Praises and Honour , and Glory , at the coming of the Lord Jesus ( to Judgement ) for all the exploits that thou hast Acted by them against Hell , and its infernal crue , in the day of thy Temptation , 1 Pet. 1. 6 , 7. Tenthly , It may be , God would have others learn by thy sighs , groans and complaints under Temptation , to beware of those sins ; for the sake of which , thou art at present delivered to the Tormentors . But to conclude this , put the worst to the worst , ( and then things will be bad enough ) suppose that thou art to this day without the grace of God , yet thou art but a miserable Creature , a sinner , that has need of a blessed Saviour ; and the Text presents thee with one as good , and kind , as heart can wish : who also for thy incouragement saith , And him that cometh to me , I will in no wise cast out . To come therefore to a word of Application . IS it so ? That they that are coming to Jesus Christ , are oft-times heartily afraid , that Jesus Christ will not receive them . Then this teacheth us these things : First , That faith , and doubting , may at the same time have their residence in the same soul. O Thou of little faith , wherefore didst thou doubt ? Mat. 14. 31. He saith not , O! Thou of No faith ; but O! Thou of Little faith . Because he had a little faith in the midest of his many doubts . The same is true , even of many that are coming to Jesus Christ : They come , and fear they come , and doubt . When they look upon the promise , or , a word of incouragement by faith , then they come ; but when they look upon themselves , or the difficulties that lie before them , then they doubt . Bid me Come , said Peter : Come , said Christ. So he went down out of the Ship to go to Jesus , but his hap was to go to him upon the water ; There was the Tryal . So it is with the poor desiring Soul. Bid me Come , sayes the sinner : Come , sayes Christ , and I will in no wise cast thee out . So he Comes , but his hap is to come upon the water , upon drowning difficulties ; if therefore the wind of Temptations blow , the waves of doubts and fears will presently arise , and this coming sinner will begin to sink , if he has but little faith . But you shall find here , in Peters little faith , a two fold act ; to wit , Coming , and Crying ; Little faith cannot come all the way without crying : So long as its holy boldness lasts , so long it can come with peace ; but when it , So , can come no farther , It will go the rest of the way with crying . Peter went as far as his little faith would carry him : he also cryed as loud as his little faith would help , Lord save me , I perish : And so with coming and crying , he was kept from sinking , though he had but a little faith . Jesus stretched forth his hand , and caught him , and said unto him : O! Thou of little faith , wherefore didst thou doubt ? Secondly , Is it so ? That they that are coming to Jesus Christ , are oft-times heartily afraid , that Jesus Christ will not receive them : Then this shews us a reason of that Dejection , and those castings down , that very often we perceive to be in them , that are coming to Jesus Christ : Why , it is because they are afraid that Jesus Christ will not receive them . The poor World , they Mock us , because , we are a dejected people ; I mean , because we are sometimes so : But they do not know the cause of our Dejections . Could we be perswaded , even then , when we are Dejected , that Jesus Christ , would indeed receive us : It would put more gladness into our hearts , than in the time in which their Corn , and Wine , and Oyl increases , Psal. 4. 6 , 7. But , Thirdly , Is it so ? That they that are coming to Jesus Christ , are oft-times heartily afraid that he will not receive them . Then this shews , that they that are coming to Jesus Christ , are an awakned , sensible , considering people . For , fear cometh from sense , and consideration of things . They are sensible of sin , sensible of the Curse due thereto ; They are also sensible of the Glorious Majesty of God , and of what a blessed , blessed thing it is , to be received of Jesus Christ : The glory of Heaven , and evil of sin , these things they consider , and are sensible of . When I remember , I am afraid ; when I consider , I am afraid , Job 21. 6. chap. 36. 15. These things dash their spirits , being awake , and sensible ; Were they dead like other men , they would not be afflicted with fear , as they are ; For dead men , Fear not , Feel not , Care not ; but the living , and sensible man , he it is , that is oft times heartily afraid , that Jesus Christ will not receive him . I say , the dead , and senseless , are not distressed . They presume , they are groundlesly confident . Who so bold as blind Bayard . These indeed should fear , and be afraid , because they are not coming to Jesus Christ. O! The Hell , the Fire , the Pit , the Wrath of God , and Torments of Hell , that are prepared for poor neglecting sinners : How shall we escape , if we neglect so great Salvation ! ( Heb. 2. 3. ) But they want sense of things , and so cannot fear . Fourthly , Is it so ? That they that are coming to Jesus Christ , are oft-times heartily afraid , that he will not Receive them ; Then this should teach Old Christians to pity and pray for Young Comers : You know the Heart of a Stranger , for you your selves were Strangers in the Land of Egypt . You know the Fears , and Doubts , and Terrors , that take hold of them ; for that they sometimes took hold of you . Wherefore , pity them , pray for them , encourage them ; they need all this : Guilt hath overtaken them , Fears of the Wrath of God hath over-taken them : Perhaps , they are within the Sight of Hell-fire ; and the Fear of going thither , is burning-hot within their Hearts . You may know , how strangely Satan is suggesting his Devilish Doubts unto them , if possible , he may sinck , and drown'd them with the Multitude , and weight of them . Old Christians , mend up the Paths for them , take the Stumbling-blocks out of the way ; lest that which is Feeble and Weak be turned aside , but let it rather be Healed , Heb. 12. I come now to the next Observation , and shall speak a little to that ; to wit , THat Jesus Christ would Not have them , that in truth are coming to him , Once think , That he will cast them out . The Text is full for this : For , he saith ; And him that cometh to me , I will in no wise cast out . Now , if he saith , I will not , he would not have us think , He will. This is yet further manifest by these Considerations : First , Christ Jesus did forbid even them , that as yet , were not coming to him , Once to think him such an one : Do not think ( said he ) that I will accuse you to the Father , Joh. 5. 45. These ( as I said ) were such , that as yet , were not coming to him : For he saith of them a little before ; And ye will not come to me : For the Respect they had to the Honour of Men , kept them back . Yet , I say , Jesus Christ gives them to understand , that though he might Justly reject them , yet he would not ; but bids them not Once to think , that he would accuse them to the Father . Now , not to Accuse ( with Christ ) , is to Plead for : For Christ in these things , stands not Neuter between the Father and Sinners . So then , If Jesus Christ would not have them think , that Yet will not come to him , that he will Accuse them ; then he would not that they should think so , that in truth are coming to him . And him that cometh to me , I will in no wise cast out . Secondly , When the Woman taken in Adultery , ( even in the very Act ) was brought before Jesus Christ : So he carryed it , both by Words and Actions , that he evidently enough made it manifest , that Condemning , and Casting-out , were such Things ; for the Doing of which , he came not into the World. Wherefore , when they had set her before him , and had laid to her charge her Heinous Fact , he stooped down , and with his Finger wrote upon the Ground , as though he heard them not . Now , What did he do by this his Cariage , but testify plainly , That he was not for Receiving Accusations against poor Sinners , who-ever accused by ? And observe ; Though they continued asking , thinking at last to force him to Condemn her ; yet then he so answered , as that he drove all Condemning Persons from her . And then he adds , for her Encouragement to come to him ; Neither do I Condemn thee ; go , and Sin no more , Joh. 8. 1 , 2 , 3 , 4 , 5 , 6 , 7 , 8 , 9 , 10 , 11 , 12. Not but that he indeed abhorred the Fact ; but he would not Condemn the Woman for the Sin , because that was not his Office : He was not sent into the World , to condemn the World , but that the World through Him might be saved , Joh. 3. 17. Now , if Christ , though urged to it , would not Condemn the Guilty Woman , though she was far at present from coming to him ; he would not that they should Once think , that he will cast them out , that in truth are coming to him : And him that cometh to me , I will in no wise cast out . Thirdly , Christ plainly bids the Turning Sinner , Come ; and forbids him to Entertain any such Thought , as that He will cast him out . Let the Wicked forsake his Ways , and the Unrighteous Man his Thoughts ; and let him Turn unto the Lord , and he will have Mercy upon him ; and to our God , for he will abundantly Pardon , Isa. 55. 7. The Lord , by bidding the Unrighteous forsake his Thoughts ; doth in special forbid , as I have said , ( to wit ) those Thoughts , that hinder the Coming-Man in his Progress to Jesus Christ ; His Unbelieving Thoughts . Therefore , he bids him , not only forsake his Ways , but his Thoughts : Let the Wicked forsake his Ways , and the Unrighteous Man his Thoughts . 'T is not enough to forsake one , if thou wilt come to Jesus Christ ; because the other will keep thee from him . Suppose a Man forsakes his wicked Wayes , his debauched and filthy Life ; yet if these Thoughts , That Jesus Christ will not Receive him , be entertained and nourished in his heart ; them Thoughts will keep him from coming to Jesus Christ. Sinner , Coming-Sinner ; Art thou for coming to Jesus Christ ? Yes , sayes the Sinner . Forsake thy wicked Wayes then . So I do , sayes the Sinner . Why comest thou then so slowly ? Because I am hindred . What hinders ? Has God forbidden thee ? No. Art thou not willing to come faster ? Yes : Yet I cannot . Well , prethee be plain with me , and tell me the Reason and Ground of thy Discouragement : Why ? ( saith the Sinner ) though God forbids me not , and though I am willing to come faster ; yet there naturally ariseth this , and that , and the other Thought in my Heart , that hinders my Speed to Jesus Christ. Sometimes , I think , I am not Chosen ; sometimes , I think , I am not Called ; sometimes , I think , I come too late ; and sometimes , I think , I know not what it is to Come . Also , One while I think , I have no Grace ; and then again , that I cannot Pray ; and then again , I think , that I am a very Hypocrite : And these Things keep me from coming to Jesus Christ. Look ye now ! Did not I tell you so ? There are Thoughts yet remaining in the Heart , even of those that have forsaken their wicked Wayes ; and with those Thoughts they are more plagued , than with any thing else ; because they hinder their Coming to Jesus Christ : For the Sin of Unbelief , ( which is the Original of all these Thoughts ) is that which besets a Coming-Sinner more easily , than doth his Wayes ; Heb. 12. 1 , 2 , 3 , 4. But now , since Jesus Christ commands thee to forsake these Thoughts ; forsake them , Coming-sinner : And if thou forsake them not , thou Trangressest the Commands of Christ , and abidest thine own Tormentor , and keepest thy self from Establishment in Grace : If ye will not Believe , ye shall not be Established , Isa. 7. 9. Thus you see , how Jesus Christ setteth himself against such Thoughts , that any way discourage the Coming-Sinner ; and thereby , truly vindicates the Doctrine we have in hand ; To wit , That Jesus Christ would not have them , that in truth are coming to him , Once think , that he will cast them out . And him that cometh to me , I will in No wise cast out . I come now to the Reasons of the Observation . 1. IF Jesus Christ should allow thee Once to think , that he will Cast thee out ; he must allow thee to think , that he will falsify his Word : For he hath said , I will in no wise cast out . But Christ would not that thou shouldst count him as One , that will falsify his Word : For he saith of himself , I am the Truth ; Therefore , he would not , that any that in Truth are coming to him , should Once think , that he will cast them out . Secondly , If Jesus Christ should allow the Sinner , that in Truth is coming to him , Once to think , that he will cast him out : Then he must allow , and so countenance the first Appearance of Unbelief ; the which , he counteth his greatest Enemy ; and against which , he has bent even his Holy Gospel . Therefore , Jesus Christ would not , that they that in Truth are coming to him , should Once think , that he will cast them out : See Mat. 14. 31. chap 21. 21. Mark 11. 23. Luk. 24. 25. Thirdly , If Jesus Christ should allow the Coming-Sinner , Once to think , that he will cast him out ; then he must allow him to make a Question , Whether he is willing to Receive his Father's Gift ? For the Coming-Sinner is his Father's Gift ; as also sayes the Text : But he testifeth , All that the Father giveth him , shall come to him ; and him that cometh , he will in no wise cast out . Therefore , Jesus Christ would not have him , that in Truth is coming to him , Once to think , that he will cast him out . Fourthly , If Jesus Christ should allow them Once to think ( that indeed are coming to him ) that he will cast him out ; he must allow them to think , that he will despise and reject the Drawing of his Father : For No Man can come to him , but whom the Father draweth : But it would be high Blasphemy , and damnable Wickedness , Once to imagine thus . Therefore , Jesus Christ would not have him that cometh , Once think , that he will cast him out . Fifthly , If Jesus Christ should allow those , that indeed are coming to him , Once to think , that he will cast them out ; He must allow them to think , that he will be Unfaithful to the Trust , and Charge , that his Father hath committed to him ; which is to Save , and not to Lose , any thing of that which he hath given him to Save ; Joh. 6. 36. But the Father hath given him a Charge , to save the Coming-Sinner : Therefore , it cannot be , that he should allow , that such an one should Once think , that he will cast him out . Sixthly , If Jesus Christ should allow , that they should Once think , that are coming to him , that he will cast them out : Then he must allow them to think , that he will be unfaithful to his Office of Priest-hood : For , as by the first part of it , he paid Price for , and Ransomed Souls ; so by the Second Part thereof , he continually maketh Intercession to God for them that come , Heb. 7. 25. But he cannot allow us to question his Faithful Execution of his Priest-hood : Therefore , he cannot allow us Once to think , that the Coming-Sinner shall be cast out . Seventhly , If Jesus Christ should allow us Once to think , that the Coming-Sinner shall be cast out : Then he must allow us to question , his Will , or Power , or Merit to Save . But he cannot allow us Once to question any of these : Therefore , not Once to think , that the Coming-Sinner shall be cast out . 1. He cannot allow them to question his Will : For he saith in the Text , I will in no wise cast out . 2. He cannot allow us to question his Power : For the Holy Ghost saith , He is Able to save to the uttermost , them that come . 3. He cannot allow them to question the Efficacy of his Merit : For the Blood of Christ cleanseth the Commer from all Sin ; 1 Joh. 1. Therefore , he cannot allow , that he that is coming to him , should Once think , that he will cast him out . Eighthly , If Jesus Christ should allow the coming sinner , Once to think , that he will cast him out ; he must allow him to give the lie , to the manifest testimony of the Father , Son , and Spirit : yea to the whole Gospel contained in Moses , the Prophets , the book of Psalms , and that commonly called the New-Testament : But he cannot allow of this , therefore , not that the coming sinner should Once think that he will cast him out . Ninethly , Lastly . If Jesus Christ should allow him that is coming to him , Once to think that he will cast him out : He must allow him to question his Fathers Oath ; Which he in truth , and Righteousness , hath taken ; that they might have a strong Consolation , who have fled for refuge to Jesus Christ : But he cannot allow this , therefore he cannot allow that the coming sinner should once think that he will cast him out , Heb. 6. I come now to make some General Use and Application of the whole , and so to draw towards a Conclusion . THe First Use , a Use of Information . And it Informeth us , That Men by Nature are far off from Christ. Let me a little improve this Use , by speaking to these Three Questions . 1. Where is he , that is not coming to Jesus Christ ? 2. What is he , that is not coming to Jesus Christ ? 3. Whether is he to go , that cometh not to Jesus Christ ? First , Where is he ? 1. Answ. He is far from God , he is without him ; even alienate from him , both in his Understanding , Will , Affections , Judgment , and Conscience ; Ephes. 2. 12. chap. 4. 18. 2. He is far from Jesus Christ , who is the only Deliverer of Men from Hell-Fire ; Psal. 73. 27. 3. He is far from the Work of the Holy Ghost , the Work of Regeneration , and a Second Creation ; without which , no Man shall see the Kingdom of Heaven ; Joh. 3. 3. 4. He is far from Righteousness , from that Righteousness that should make him Acceptable in God's Sight ; Isa. 46. 14. 5. He is under the Power and Dominion of Sin ; Sin reigneth in and over him ; it dwelleth in every Faculty of his Soul , and Member of his Body : So that , from Head to Foot , there is no place clean ; Isa. 1. 6. Rom. 3. 9 , 10 , 11 , 12 , 13 , 14 , 15 , 16 , 17 , 18. 6. He is in the Pest-house , with Uzziah ; and excluded the Camp of Israel , with the Leapers ; 2 Chron. 26. 21. Numb . 5. 2. 7. His Life is among the Unclean ; He is in the Gall of Bitterness , and in the Bond of Iniquity , Job 36. 14. Act. 8. 23. 8. He is in Sin , in the Flesh , in Death , in the Snare of the Devil , and is taken Captive by him at his Will ; 1 Cor. 15. 17. Rom. 8. 8. 1 Joh. 3. 14. 2 Tim. 2. 26. 9. He is under the Curse of the Law ; and the Devil dwells in him , and hath the Mastery of him ; Gal. 3. 13. Eph. 2. 2 , 3. Acts 36. 18 10. He is in Darkness , and walketh in Darkness , and knows not whither he goes ; for Darkness has blinded his Eyes . 11. He is in the Broad-way , that leadeth to Destruction ; and holding on , he will assuredly go in at the Broad-gate , and so down the Stairs to Hell. Secondly , What is he , that cometh not to Jesus Christ ? 1. He is counted one of God's Enemies ; Luk. 19 14. . Rom. 8. 7. 2. He is a Child of the Devil , and of Hell ; for the Devil begat him , as to his sinful Nature ; and Hell must swallow him at last , because he cometh not to Jesus Christ ; Joh. 8. 44. 1 Joh. 3. 8. Mat. 23. 15. Psal. 9. 17. 3. He is a Child of Wrath , an Heir of it ; 't is his Portion , and God will repay it him to his Face ; Ephes. 2. 1 , 2 , 3. Job 21. 29 , 30 , 31. 4. He is a Self-Murder ; he wrongeth his own Soul , and is one that loveth Death ; Prov. 1. 18. Chap. 8. 35 , 36. 5. He is a Companion for Devils , and Damned Men ; Prov. 21. 16. Mat. 25. 41. Thirdly , Whither is he like to go , that cometh not to Jesus Christ ? 1. He that cometh not To him , is like to go Further from him ; for every Sin , is a Step further from Jesus Christ ; Hos. 11. 2. As he is in Darkness , so he is like to go on in it : For Christ is the Light of the World ; and he that comes not to him , walketh in Darkness , Joh. 8. 12. 3. He is like to be removed at last , as far from God , and Christ , and Heaven , and all Felicity , as an Infinitie God can remove him ; Mat. 12. 41. But , Secondly , This Doctrine of coming to Christ , informeth us , Where poor destitute Sinners may find Life for their Souls ; and that is in Christ : This Life is in his Son ; he that hath the Son , hath Life : And again ; Whoso findeth me , findeth Life , and shall obtain Favor of the Lord , Prov. 8. Now , for further Enlargement , I will also here propound three more Questions : 1. What Life is in Christ ? 2. Who may have it ? 3. Upon what Terms ? First , What Life is in Jesus Christ ? 1. There is Justifying Life in Christ. Man , by Sin , is Dead in Law ; and Christ only can deliver him by his Righteousness , and Blood , from this Death , into a State of Life : For God sent his Son into the World , That we might Live through him , 1 Joh. 4. 9. That is , through the Righteousness which ▪ he should accomplish , and the Death that he should dye . 2. There is Eternal Life in Christ : Life that 's endless ; Life for ever , and ever . He hath given us Eternal Life ; and this Life is in his Son , 1 Joh. 5. Now , Justification , and Eternal Salvation , being both in Christ , and no where else to be had for Men , Who would not come to Jesus Christ ? Secondly , Who may have this Life ? I answer ; Poor , Helpless , miserable Sinners : Particularly , 1. Such as are willing to have it ; Whosoever will , Let him take the Water of Life , Revel . 22. 17. 2. He that Thirsteth for it : I will give to him that is a Thirst , of the Fountain of the Water of Life , Revel . 21. 6. 3. He that is weary of his Sins . This is the Rest , whereby ye may cause the Weary to rest ; and this is the Refreshing , Isa. 28. 12. 4. He that is Poor and Needy . He shall spare the Poor and Needy , and shall save the Souls of the Needy . 5. He that followeth after him , crying for Life . He that follows me , shall not walk in Darkness , but shall have the Light of Life , Joh. 8. 12. Thirdly , Upon what Terms may he have this Life ? Answ. Freely : Sinner , Dost thou hear ? Thou may'st have it Freely . Let him take the Water of Life Freely : I will give him of the Fountain of the Water of Life Freely . And when they had nothing to pay , he Frankly forgave them both , Luk. 7. Freely , without Money , or without Price . Ho! Every one that Thirsteth , come ye to the Waters ; and he that hath no Money , Come ye , Buy and Eat : Yea , come , buy Wine and Milk , without Mony , and without Price , Isa. 55. 1. Sinner , Art thou Thirsty ? art thou Weary ? art thou Willing ? Come then , and regard not your Stuff ; for all the Good that is in Christ , is offered to the Coming-Sinner , without Mony , and without Price . He has Life to give away , to such as want it , and that have not a Penny to purchase it ; and he will give it Freely : Oh , What a blessed Condition is the Coming-Sinner in ! But , Thirdly , This Doctrine of Coming to Jesus Christ for Life ; Informeth us , That It is to be had no where else : Might it be had Any where else , the Text , and Him that spoke it , would be but little set-by : For , What great Matter is there in , I will in no wise cast out , if another stood by that could Received them ? But here appears the Glory of Christ , that none but He can Save ! And , here appears his Love , that though none can Save but He , yet he is not Coy in Saving ! But him that comes to me ( saith he ) I will in no wise cast out . That none can Save but Jesus Christ , is evident from Acts 4. 12. Neither is there Salvation in any other ; and he hath given us Eternal Life , and this Life is in his Son. If Life could have been had any where else , it should have been in the Law ; but it is not in the Law : For , by the Deeds of the Law , no Man living shall be Justifyed ; and if not Justifyed , then no Life . Therefore , Life is no where to be had , but in Jesus Christ ; Gal. 3. Quest. But why would God so order it , that Life should be had no where else , but in Jesus Christ ? Answ. There is Reason for it ; and that both with Respect to God , and to Us. First , With Respect to God. First , That it might be in a way of Justice , as well as Mercy : And in away of Justice it could not have been , if it had not been by Christ ; because He , and He only , was able to answer the Demand of the Law ; and give for Sin , what the Justice thereof required . All Angels had been Crushed down to Hell for ever , had that Curse been laid upon them for our Sins , which was laid upon Jesus Christ : But 't was laid upon Him , and He bare it ; and answered the Penalty , and Redeemed his People from under it , with that Satisfaction to Divine Justice , that God himself doth now proclaim ; That he is Faithful and Just to forgive us , if by Faith we shall venture on Jesus , and trust to what he has done for Life ; Rom. 3. 24 , 25 , 26. 1 Joh. 1. 9. Secondly , Life must be by Jesus Christ , that God might be Adored , and Magnifyed , for finding out this Way . This is the Lord's Doings , that in all Things he might be Glorifyed , through Jesus Christ our Lord. Thirdly , It must be by Jesus Christ , that Life might be at God's dispose ; who hath great Pity for the Poor , the Lowly , the Meek , the Broken in heart ; and for them that others care not for , Psal. 34. 6. Psal. 138. 6. Psal. 25. Psal. 51. 17. Psal. 147. 3. Fourthly , Life must be in Christ , to cut off boasting from the lips of men . This also is the Apostles reason , in Rom. 3. 26 , 27. And Ephes. 2. 8 , 9 , 10. Secondly , Life must be in Jesus Christ , with respect to us . First , That we might have it upon the easiest Termes , to wit , Freely , as a gift , not as wages ; was it in Moses hand , we should come hardly at it . Was it in the Popes hand , we should pay soundly for it : but thanks be to God , it is in Christ , laid up in him , and by him , to be communicated to sinners upon easie Termes , even for receiving , accepting and imbraceing with Thanksgiving . As the Scriptures plainly declare , Joh. 1. 11 , 12. 2 Cor. 11. 4. Heb. 11. 13. Col. 3. 13 , 14 , 15. Secondly , Life is in Christ for us , that it might not be upon so brittle a foundation , as indeed it would , had it been any where else . The Law it self is weak because of us , as to this : But Christ is a tryed stone , a sure foundation , one that will not fail to bear thy burden , and to receive thy Soul ; coming sinner . Thirdly , Life is in Christ , that it might be sure to all the seed . Alas ! the best of us , was life left in our hands , to be sure , we should forfeit it , over , and over , and over : or was it in any other hand , we should by our often backslidings , so offend him , that at last he would shut up his bowels in everlasting displeasure against us . But now it is in Christ , it is with one that can pity , pray for , pardon , yea multiply pardons : It is with one that can have Compassion upon us , when we are out of the way ; with one that hath an heart to fetch us again , when we are gone astray ; with one that can pardon without upbraiding . Blessed be God , that life is in Christ ! For Now 't is sure , to all the seed . But Fourthly . This Doctrine of coming to Jesus Christ for life , informs us of the evil of Unbelief ; that wicked thing , that is the only , or chief hindrance to the coming sinner . Doth the Text say , 〈◊〉 ? Doth it say , And him that cometh , I will in no wise cast out ? Then what an evil is that , that keepeth sinners from coming to Jesus Christ ? And that evil is unbelief . For by faith we come , by Unbelief we keep away . Therefore It is said to be that , by which a Soul is said to depart from God ; because it was that , which at first caused the world to go off from him ; and that also that keeps them from him to this day . And it doth it the more easily , because it doth it with a wile . This sin may be called , The White Devil ; for it often-times in its Mischievous doings in the Soul , shews as if it was an Angel of Light. Yea , it Acteth like a Counsellor of Heaven : Therefore a little to discourse of this evil disease . First , It is that sin , above all others , that hath some shew of reason in its attempts . For it keeps the Soul from Christ , by pretending its present unfitness , and unpreparedness ; as want of more sense of sin , want of more repentance , want of more humility , want of a more broken heart . Secondly , It is the sin , that most Suiteth with the Conscience : the Conscience of the coming sinner , tells him that he hath nothing good , that he stands inditable for Ten Thousand Tallents ; that he is a very ignorant , blind , and hard-hearted sinner , unworthy to be once taken notice of by Jesus Christ : And will you ( says Unbelief ) in such a case as you now are , presume to come to Jesus Christ ? Thirdly , It is the sin that most Suiteth with our Sense of feeling . The coming sinner , feels the workings of sin , of all manner of sin , and wretchedness , in his flesh : He also feels the Wrath , and Judgement of God due to sin , and oft-times staggers under it : Now , sayes unbelief , you may see you have no grace , for that which works in you , is corruption ; You may also perceive , that God doth not love you , because the Sense of his Wrath abides upon you : Therefore how can you bear the face to come to Jesus Christ ? Fourthly , It is the sin , above all others , that most Suiteth with the Wisdom of our flesh : the Wisdom of our flesh , thinks it prudence to question a while , to stand back a while , to hearken to both sides a while , and not to be rash , sudden or unadvised , in too bold a presuming upon Jesus Christ : And this Wisdom Unbelief falls in with . Fifthly , It is that sin above all other , that continually is whispering the Soul in the ear , with mistrusts of the faithfulness of God , in keeping promise to them that come to Jesus Christ for life . It also suggesteth mistrust ▪ about Christs willingness to receive it , and save it . And no sin can do this so Artificiently as Unbelief . Sixthly , It is also that sin , which is always at hand , to enter an Objection against this or that Promise , that by the Spirit of God is brought to our heart , to comfort us ; and if the poor coming sinner , is not aware of it , it will by some evasion , slite , trick or cavil , quickly wrest from him the Promise again , and he shall have but little benefit of it . Seventhly , It is that above all other sins , that weakens our Prayers , our faith , our love , our diligence , our hope and expectations : It even taketh the heart away from God in duty . Eightly , Lastly . This sin , as I have said even now , it appeareth in the Soul with so many sweet pretences to safety , and security ; that it is , as if it were , Counsel sent from Heaven . Biding the Soul be wise , wary , considerate , well advised , and to take heed of too rash a venture upon Believing . Besure first , that God loves you ; take hold of no promise untill you are forced by God unto it ; neither be you sure of your Salvation , doubt it still , though the testimony of the Lord has been often confirmed in you : live not by faith , but by sense : and when you can neither see nor feel , then fear and mistrust , then doubt , and question all . This is the Devilish counsel of Unbelief , which is so covered over with specious pretences , that the wisest Christian can hardly shake off these reasonings . But to be brief : Let me here give thee , Christian Reader , a more particular description of the qualities of Unbelief , by opposing Faith unto it , in these Twenty five particulars . First . Faith , believeth the word of God , but Unbelief questioneth the certainly of the same , Psal. 106. 24. Secondly . Faith , believeth the word , because it is true ; but Unbelief doubteth thereof , because it is true , 1 Tim. 4. 3. Joh. 8. 45. Thirdly . Faith , sees more in a promise of God to help , than in all other things to hinder : But Unbelief , notwithstanding Gods promise , saith , How can these things be ? Rom. 4. 19 , 20 , 21. 2 King. 7. 2. Joh. 3. 4 , 12. Fourthly , Fourthly , Faith will make thee see love in the heart of Christ , when with his mouth he giveth reproofs : But Unbelief will imagine wrath in his heart , when with his mouth , and word , he saith he loves us , Mat. 15. 22 , 23 , 24 , 25 , 26 , 27 , 28. Numb . 13. 2. chap. 14. 3. Fifthly , Faith will help the Soul to wait , though God deferres to give : but Unbelief will take snuff , and throw up all , if God make any tarrying , Psal. 25. 5. Isa. 8. 17. 2 King. 6. 33. Psal. 106. 13 , 14. Sixthly , Faith will give comfort in the midst of fears ; but Unbelief causeth fears in the midst of comfort , 2 Chro. 20. 20 , 21. Mat. 8. 26. Luk. 24. 36 , 37. Seventhly , Faith will suck sweetness out of Gods rod ; but Unbelief can find no comfort in his greatest mercies , Psal. 23. 4. Numb . 21. 5. Eighthly , Faith maketh great burdens light ; but Unbelief maketh light ones intollerably heavy , 2 Cor. 4. 13 , 14 , 15 , 16 , 17 , 18. Mal. 1. 2 , 13. Ninethly , Faith helpeth us up when we are down ; but Unbelief throws us down , when we are up , Mich. 7. 8 , 9 , 10. Heb. 4. 11. Tenthly , Faith bringeth us near to God , when we are far from him ; but Unbelief puts us far from God , when we are near to him : Heb. 10 22. Chap. 3. 12 , 13. Eleventhly , Where Faith reigns , it declareth Men to be the Friends of God ; but where Unbelief reigns , it declareth them to be his Enemies : Jam. 5. 23. Heb. 3. 18. Rev. 21. 8. Twelfthly , Faith putteth a Man under Grace ; but Unbelief holdeth him under Wrath : Rom. 3. 24 , 25 , 26. Chap. 4 16. Ephes. 2. 8. Joh. 3. 36. 1 Joh. 5. 10. Heb. 3. 17. Mark 16. 16. Thirteenthly , Faith purifieth the Heart ; but Unbelief keepeth it polluted and impure : Acts 15. 9. Tit. 1. 15 , 16. Fourteenthly , By Faith , the Righteousness of Christ is imputed to us ; but by Unbelief , we are shut up under the Law to Perish : Rom. 4. 23 , 24. Chap. 11. 32. Gal. 3. 23. Fifteenthly , Faith maketh our Work acceptable to God through Christ ; but whatsoever is of Unbelief , is Sin : For without Faith , it is impossible to please him ; Heb. 11. 4. Rom. 14. 23. Heb. 11. 6. Sixteenthly , Faith giveth us Peace and Comfort in our Souls ; but Unbelief worketh Trouble and Tossings , like the restless Waves of the Sea : Rom. 5. 1. Jam. 1. 6. Seventeenthly , Faith makes us see Preciousness in Christ ; but Unbelief sees no Form , Beauty , or Comlyness in him : 1 Pet. 2. 7. Isa. 53. 1 , 2 , 3. Eighteenthly , By Faith we have our Life in Christ's Fulness ; but by Unbelief , we starve and pine away : Gal. 2. 20. Nineteenthly , Faith giveth us the Victory over the Law , Sin , Death , the Devil , and all Evils ; but Unbelief layeth us Obnoxious to them all : 1 Joh. 5. 4 , 5. Luk. 12. 46. Twentyeth , Faith will shew us more Excellency in Things not seen , than in them that are ; but Unbelief sees more in Things that are here , than in Things that will be here-after : 2 Cor. 4. 18. Heb. 11. 24 , 25 , 26 , 27. 1 Cor. 15. 32. Twenty-First , Faith maketh the Ways of God pleasant , and amiable ; but Unbelief maketh them heavy , and hard : Gal. 5. 6. 2 Cor. 12. 10 , 11. Joh. 6. 60. Psal. 2. 3. Twenty-Second , By Faith , Abraham , Isaac , and Jacob , possessed the Land of Promise ; But because of Unbelief , neither Aaron , nor Moses , nor Mirian , could get thither : Heb. 11. 9. Heb. 3. 19. Twenty-Third , By Faith , the Children of Israel passed through the Red Sea ; but by Unbelief , the Generality of them perished in the Wilderness : Heb. 11. 29. Jude 5. Twenty-Fourth , By Faith , Gidion did more with Three-hundred men , and a few empty Pitchers , than all the Twelve Tribes could do ; because they believed not God : Judg. 7. 16 , 17 , 18 , 19 , 20 , 21 , 22. Numb . 14. 11 , 44. Twenty-Fifth , By Faith , Peter walked on the Water ; but by Unbelief , he began to sink : Mat. 14. 21 , 22 , 23 , 24 Thus might many more be added , which , for brevity sake , I omit : Beseeching every one , that thinketh he hath a Soul to Save , or be Damned , to take heed of Unbelief . Lest , seeing there is a Promise left us of Entering into his Rest , any of us , by Unbelief , should indeed come short of it . The Second Use ; a Use of Examination . WE come now to a Use of Examination . Sinner , Thou hast heard of the Necessity of Coming to Christ ; also , Of the Willingness of Christ , to Receive the Coming-Soul : Together , with the Benefit , that They by him shall have , that indeed come to Him. Put thy self now upon this Serious Enquiry ; Am I , indeed , come to Jesus Christ ? Motives , plenty , I might here urge , to prevail with thee to a Conscientious Performance of this Duty : As , 1. Thou art in Sin , in the Flesh , in Death , in the Snare of the Devil , and under the Curse of the Law ; if thou art not coming to Jesus Christ. 2. There is no way to be delivered from these , but by coming to Jesus Christ. 3. If thou comest , Jesus Christ will Receive thee , and will in no wise cast thee out . 4. Thou wilt not Repent it in the Day of Judgement , if now thou comest to Jesus Christ. 5. But thou wilt surely Mourn at last , if now thou shalt refuse to come : And , 6. Lastly , Now thou hast been invited to come ; now will thy Judgment be greater , and thy Damnation more fearful , if thou shalt yet Refuse , than if thou hadst never heard of Coming to Christ. Object . But we hope , we are come to Jesus Christ ? Answ. 'T is well , if it proves so . But lest thou should speak without Ground , and so fall unawares into Hell Fire ; Let us Examine a little . First , Art thou , indeed , come to Jesus Christ ? What hast thou left behind thee ? What didst thou come away from , in thy Coming to Jesus Christ ? When Lot came out of Sodom , he left the Sodomites behind him ; Gen. 19. When Abraham came out of Chaldea , he left his Country and Kindred behind him ; Gen. 12. Acts 7. When Ruth came to put her Trust under the Wings of the Lord God of Israel ; she left her Father , and Mother ; her Gods , and the Land of her Nativity behind her ; Ruth 1. 15 , 16 , 17. Chap. 2. 11 , 12. When Peter came to Christ , he left his Nets behind him ; Mat. 4. 18. When Zacheus came to Christ , he left the Receipt of Custom behind him ; Luk. 19. When Paul came to Christ , he left his own Righteousness behind him ; Philip . 3. 7 , 8. When those that used Curious Arts came to Jesus Christ , they took their Curious Books , and burned them ; though in another Man's Eye , they were counted worth Fifty-Thousand Peices of Silver : Acts 19. 18 , 19 , 20. What say'st thou , Man ? Hast thou left thy Darling Sins , thy Sodomitish Pleasures , thy Acquaintance , and vain Companions ; thy unlawful Gain , thy Idol Gods , and Righteousness , and thy unlawful Curious Arts , behind thee ? If any of these be with thee , and thou with them , in thy Heart and Life , thou art not yet come to Jesus Christ. Secondly , Art thou come to Jesus Christ ? Prethee tell me , VVhat moved hee come to Jesus Christ ? Men do not usually come , or go , to this or that Place , before they have a Moving Cause ; or rather , a Cause moving them thereto : No more do they come to Jesus Christ , ( I do not say ) before they have a Cause ; but before that Cause moveth them to come : What say'st thou ? Hast thou a Cause moving thee to come ? To be at present , in a State of Condemnation , is Cause sufficient for Men to come to Jesus Christ for Life : But that will not do , except that Cause move them ; the which , it will never do , until their Eyes be opened , to see themselves in that Condition . For it is not a Man's being under Wrath , but his seeing it , that moveth him to come to Jesus Christ. Alas ! All Men by Sin. are under Wrath ; yet but few of that All , came to Jesus Christ : And the Reason is , because they do not see their Condition . Who hath warned you , to flee from the Wrath to come , Mat. 3. 7. Until Men are warned , and also , receive the VVarning , they will not come to Jesus Christ. Take three or four Instances for this : 1. Adam and Eve came not to Jesus Christ , until they Received the Alarum ; the Conviction of their Undone State by Sin : Gen. 3. 2. The Children of Israel cryed not out for a Mediator , before they saw themselves in danger of Death by the Law ; Exod. 20. 18 , 19. 3. Before the Publican came , he saw himself lost and undone ; Luk 18. 13. 4. The Prodigal came not , until he saw Death at the Door , ready to devour him : Luk. 15. 17 , 18. 5. The Three-Thousand came not , until they knew not what to do , to be Saved ; Acts 2. 37 , 38 , 39. 6. Paul came not , until he saw himself lost and undone ; Acts 9. 3 , 4 , 5 , 6 , 7 , 8. 11. 7. Lastly , Before the Jayler came , he saw himself undone ; Acts 16. 29 , 30 , 31. And I tell thee , It is an easier thing to perswade a Well-Man to go to the Physitian for Cure , or a Man without Hurt , to seek out for a Playster to Cure him ; than it is to perswade a Man , that sees not his Soul-Disease , to come to Jesus Christ. The Whole have No need of the Physitian : Then , Why should they go to him ? The full Pitcher can hold no more ; then , Why should it go to the Fountain ? And , if thou comest full , thou comest not aright ; and be sure , Christ will send thee Empty away : But he healeth the Broken in Heart , and bindeth up their Wounds , Mar. 2. 17. Psal. 147. 3. Luk. 1. 53. Thirdly , Art thou Coming to Jesus Christ ? Prethee tell me , What seest thou in him , to allure thee to forsake all the VVorld , to come to him ? I say , VVhat hast thou seen in him ? Men must see something in Jesus Christ , else , they will not come to him . 1. VVhat Comlyness hast thou seen in his Person ? Thou comest not , if thou seest no Form , nor Comlyness in him ; Isa. 53. 1 , 2 , 3. 2. Until those mentioned in the Song , were convinced , that there was more Beauty , Comlyness , and Desirableness in Christ , than in Ten-Thousand ; they did not so much as ask , VVhere he was , nor incline to turn aside after him ; Song 5. Chap. 6. There be many Things on this side Heaven , that Can and Do , carry away the Heart ; and so will do , so long as thou Livest , if thou shalt be kept blind , and not be admitted to see the beauty of the Lord Jesus . Fourthly , Art thou come to the Lord Jesus ; what hast thou found in him , since thou camest to him ? Peter found with him the words of eternal life , Joh. 6. 68. They that Peter makes mention of , found him a Living stone , even such a living stone as Communicated life to them , 1 Pet. 2. He saith himself , they that come to him , &c. Shall find rest unto their Souls ; hast thou found rest in him , for thy Soul ? Mat. 11. Let us go back to the times of the Old Testament . First , Abraham found that in him , that made him Leave his Countrey for him , and become for his sake a Pilgrim , and stranger in the earth , Gen. 12. Heb. 11. Secondly , Moses found that in him , that made him forsake a Crown , and a Kingdome for him too . Thirdly , David found so much in him , that he counted , to be in his house one day , was better than a Thousand ; yea , to be a door keeper there-in , was better , in his esteem , than to dwell in the Tents of wickedness , Psal. 84. 10. Fourthly , What did Daniel , and the three Children find in him , to make them run the hazzard of the Fiery Furnance , and the Den of Lyons , for his sake , Dan. 3. chap. 6. Let 's come down to Martyrs . First , Stephen found that in him , that made him Joyfully and quietly , yeild up his life for his name , Acts 7. Secondly , Ignatius found that in him , that made him , Chuse to go through the Torments of the Devil , and Hell it self ; rather than not to have him , Acts and Mon. vol. 1. pag. 25. Thirdly , What saw Romanus in Christ , when he said to the rageing Emperor , who threatned him with fearful Torments ; Thy Sentence O Emperor , I Joyfully imbrace , and refuse not to be Sacrificed — by as Cruel Torments as thou canst invent , pag. 116. Fourthly , What saw Menas the Egyptian in Christ , when he said under most Cruel Torments ; Ther eis nothing in my mind , that can be compared to the Kingdome of Heaven ; neither is all the World , if it was weighed in the ballance , to be conferred with the price of one Soul ; who is able to separate us from the Love of Jesus Christ our Lord ; and I have Learned of my Lord , and King not to fear them , that kill the body , &c. pag. 117. Fifthly , What did Eulalia see in Christ , when she said , as they was pulling her one Joynt from another ; Behold O Lord , I will not forget thee : what a pleasure is it for them O Christ ! that remember thy Tryumphant Victories , pag. 121. Sixthly , What , think you , did Agnes see in Christ , when rejoyceingly she went to meet the Souldier , that was appointed to be her Executioner : I will willingly ( said she ) receive into my Paps , the length of his Sword , and into my Breasts will draw the force thereof even to the hilts ; that thus I , being married to Christ my Spouse , may surmount and escape all the darkness of this World , pag. 122. Seventhly , What do you think did Julitta , see in Christ , when , at the Emperors telling of her ; that , except she would worship the Gods , she should neither have Protection , Laws , Judgements , nor life : She replied , Fare-well life , Welcome Death : Fare-well Riches , Wel-come poverty . All that I have , if it were a Thousand times more , would I rather lose , than to speak one wicked and blasphemous word against my Creator , pag. 123. Eightly , What did Marcus Arethusius , see in Christ , when after his enemies had cut his flesh , anointed it with honey , and hanged him up in a basket , for flies and bees to feed on , he would not ( give to up-hold Idolatry ) one half penny to save his life , pag. 129. Ninethly , What did Constantine , see in Christ , when he used to kiss the wounds of them that suffered for him . pag. 135. Tenthly , But what need I give , thus , particular instances of words , and smaller actions , when by their lives their blood , their induring hunger , sword , fire , pulling a sunder , and all Torments that the Devil , and Hell could devise , for the love they bare to Christ , after they were come to him . What hast thou found in him sinner ? What! come to Christ , and find nothing in him ( when all things that are worth looking after , are in him ; or if any thing , yet not enough to wean thee from thy sinfull delights , and fleshly lusts : Away , away : thou art not come to Jesus Christ. He that is come to Jesus Christ , hath found in him , that , as I said , that is not to be found any where else . As , First , He that is come to Christ , hath found God in him reconciling the world unto himself , not imputing their trespasses to them : And so God is not to be found in Heaven and earth besides , 2 Cor. 5. 19 , 20. Secondly , He that is come to Jesus Christ , hath found in him a fountain of grace , sufficient , not only to pardon sin , but to Sanctifie the Soul , and to preserve it from falling in this evil World. Thirdly , He that is come to Jesus Christ , hath found vertue in him : That vertue , that if he does but touch thee with his Word ; or thou , him by Faith : Life is forthwith conveyed into thy Soul : It makes thee wake as one that is waked out of his sleep : it awakes all the powers of thy Soul. Psal. 30. 11 , 12. Song . 6. 12. Fourthly , Art thou come to Jesus Christ ? thou hast found glory in him , glory that Surmounts , and goes beyond : Thou art more glorious than the mountaines of pray , Psal. 76. 4. Fifthly , What shall I say ? thou hast found Righteousness in him ; Thou hast found rest , peace , delight , Heaven , glory and eternal life . Sinner , be advised , Ask thy heart again , saying ; Am I come to Jesus Christ ? For , upon this one question , Am I Come , or , am I Not , Hangs Heaven and Hell , as to thee . If thou canst say , I am come ; and God shall approve that saying ; Happy , Happy , Happy man art thou ! but if thou art not come , what can make thee happy : Yea what can make that man Happy , that for his not coming to Jesus Christ for life , must be damned in Hell ? The Third Use ; a Use of Encouragement . COming Sinner , I have now a word for thee ; be of good comfort , He will in no wise cast out . Of all men , thou art the blessed of the Lord ; the the Father hath prepared his Son to be a Sacrifice for thee ; and Jesus Christ thy Lord is gone to prepare a place for thee , Joh. 1. 29. Heb. 10. Joh. 14. What shall I say to thee ? thou comest to a full Christ , thou canst not want any thing , for Soul or body , for this World , or that to come , but it is to be had , in , or by Jesus Christ , As it is said of the Land , that the Dannits went to possess , So , and with much more truth , it may be said of Christ : He is such an one , with whom there is no want of any good thing that is in Heaven or earth . A Full Christ , is thy Christ. First , He is full of Grace . Grace is sometimes taken for love , and take it so here . He is full of love ; never any loved like Jesus Christ. Jonathans love went beyond the love of Women ; but the love of Christ passes knowledge . It is beyond the love of all the Earth , of all Creatures , even of Men and Angels . His love prevailed with him to lay aside his Glory , to leave the Heavenly place , to cloth himself with flesh , to be born in a Stable , to be laid in a Manger , to live a poor life in the World , to take upon him our sicknesses , infirmities , sins , curse , Death , and the Wrath that was due to man. And all this he did , for a base , undeserving , unthankfull people : yea , for a people that was at Enmity with him . For when we were yet without strength , in due time Christ died for the ungodly . For scarcely for a righteous man will one die , yet peradventure for a good man , some would even dare to die . But God commended his love towards us , in that while we were yet sinners Christ dyed for us . Much more then being now justified , we shall be saved by his life . For if when we were Enemies , we were reconciled to God by the Death of his Son : much more , being reconciled , we shall be saved by his life , Rom. 5. 6 , 7 , 8 , 9 , 10. Secondly , He is full of Truth . Full of grace , and truth . Truth , that is , faithfulness in keeping promise , even this of the Text , ( with all other ) I will in no wise cast out . Hence it is said , that his words be true , and that he is the faithfull God that keepeth covenant . And hence it is also that his promise is called Truth , Thou wilt fulfill thy truth unto Jacob , and thy mercy to Abraham , which thou hast sworn unto our Fathers , from the days of old . Therefore it is said again , that both himself , and words are Truth . I am the Truth , the Scriptures of Truth , thy Word is Truth , thy Law is the Truth , and my mouth , aith he , shall speak truth , Joh. 14. 6. Dan. 10. 21. Joh. 17. 17. 2 Sam. 7. 28. Pro. 8. 7. Psal. 119. 142. Eccles. 12. 10. Isa. 25. 1. Mal. 2. 6. Acts 26. 25. 2 Tim. 2. 12 , 13. Now I say , his word is truth , and he is full of truth , to fulfill his truth even to a Thousand Generations . Coming sinner , he will not deceive thee , come boldly to Jesus Christ. Thirdly , He is full of Wisdome , He is made unto us of God Wisdome , Wisdome to manage the affairs of his Church in general , and the affairs of every coming sinner , in particular . And upon this account he is said to be head over all things , 1 Cor. 1. Ephes. 1. Because he manages all things that are in the world by his Wisdom , for the good of his Church ; all mens Actions , all Satans Temptations , all Gods Providences , all Crosses , Disappointments ; all things what ever , are under the hand of Christ ( Who is the Wisdom of God , ) and he ordereth them all for good to his Church ; And can Christ help it , ( and be sure he can ) nothing shall happen , or fall out in the world , but it shall , in despite of all opposition , have a good tendency to his Church and people . Fourthly , He is full of the Spirit , to communicate it to the coming Sinner ; he hath therefore received it without measure , that he may communicate it to every member of his body , according as every mans measure thereof is allotted him by the Father . Wherefore he saith , that he that comes to him , Out of his belly shall flow rivers of Living water , Joh. 3. 34. Tit. 3. 5 , 6. Acts 1. Joh. 7. 31 , 32 , 34 , 35 , 36 , 37 , 38. Fifthly , He is indeed a store-house , full of all the graces of the Spirit . Of his fulness have all we received , and grace for grace . Here is more Faith , more Love , more Sincerity , more Humility , more of every Grace ; and of this , even more of this he giveth to every Lowly , Humble , Penitent coming Sinner : wherefore coming Soul , thou comest not to a barren wilderness , when thou comest to Jesus Christ , John 1. 16. Sixthly , He is full of Bowels and Compassion ; And they shall feel , and find it so , that come to him for Life . He can bear with thy Weaknesses , he can pity thy Ignorance , he can be touched with the Feeling of thine Infirmities , he can affectionately forgive thy Transgressions , he can heal thy Back slidings , and Love thee Freely . His Compassions fail not : And he will not break a bruised Reed , nor quench the smoaking Flax : He can pity them , that no Eye pities , and be afflicted in all thy Afflictions ; Mat. 26. 41. Heb. 5 2. Chap. 2. 18 , 19. Mat 9. 2. Hos. 14. 4. Ezek. 16. 5 , 6. Isa. 63. 9. Psal. 78. 38. Psal. 86. 15. Psal. 111. 4. Psal. 112. 4. Lam. 3. 22. Isa. 42. 3. Seventhly , Coming Soul , the Jesus that thou art coming to , is full of Might , and Terribleness , for thy Advantage ; He can suppress all thine Enemies : He is the Prince of the Kings of the Earth ; He can bow all Men's Designes for thy Help : He can break all Snares laid for thee in the Way : He can lift thee out of all Difficulties , where-with thou may'st be surrounded . He is Wise in Heart , and Mighty in Power . Every Life under Heaven is in his Hand ; yea , the Faln Angels tremble before him : And he will save thy Life , Coming-Sinner ; 1 Cor. 1. 24. Rom. 8. 28. Mat. 28. 18. Rev. 15. Psal. 19. 3. Psal. 27. 4 , 5 , 6. Job 9. 4. Joh. 17. 2. Mat. 8. 29. Luk 8. 28. Jam. 2. 19. Eighthly , Coming-Sinner , The Jesus to whom thou art coming , is Lowly in Heart ; He despiseth not any : 'T is not thy outward Meanness , nor thy inward Weakness ; 't is not because thou art Poor , or Base , or Deformed , or a Fool , that he will despise thee . He hath chosen the Foolish , the Base , and despised Things of this World , to confound the Wise , and Mighty . He will bow his Ear to thy Stammering Prayers ; he will pick out the Meaning of thy inexpressible Groans ; he will respect thy weakest Offering , if there be in it but thy Heart : Mat. 11. 29. Luk. 14. 21. Prov. 9. 4 , 5 , 6. Isa. 38. 14 , 15. Song 5. 16. Joh. 4. 27. Mark 12 33 , 34. Jam. 5. 11. Now , Is not this a Blessed Christ , Coming-Sinner ? Art thou not like to fair well , when thou hast Embraced him , Coming-Sinner ! But , Secondly Thou hast yet another Advantage by Jesus Christ , that art coming to him : For he is not only Full , but Free. He is not sparing of what he has ; he is open hearted , and open-handed . Let me in a few Particulars shew thee this : First , This is evident , because he calls thee ; He calls upon thee , to come unto him ; the which he would not do , was he not Free to give : Yea , he bids thee , when come ; Ask , Seek , Knock : And for thy Encouragement , adds to every Command , a Promise ; Seek , and ye shall find ; Ask , and ye shall have ; Knock , and it shall be opened unto you ▪ If the Rich Man should say thus to the Poor , would not he be reckoned a Free-hearted Man ? I say , Should he say to the Poor , Come to my Door , Ask at my Door , Knock at my Door , and you shall Find and Have ; Would he not be counted Liberal ? Why ? thus doth Jesus Christ : Mind it , Coming-Sinner ; Isa. 55. 3. Psal. 50. 15. Mat. 7. 7 , 8 , 9. Secondly , He doth not only bid thee Come , but tells thee , He will heartily do thee Good ; Yea , he will do it with Rejoycing : I will rejoyce over them to do them Good , with my whole Heart , and with my whole Soul , Jer. 32. 41. Thirdly , It appeareth that he is Free , because he giveth without Twitting : He gives to all men Liberally , and upbraideth not ; Jam. 1. 5. There are some , that will not deny to do the Poor a Pleasure , but they will mix their Mercies with so many Twitts , that the Persons on whom they bestow their Charity , shall find but little Sweetness in it . But Christ doth not do so , Coming-Sinner ; He casteth all thine Iniquities behind his Back ; Thy Sins and Iniquities he will remember no more : Isa. 38. 17. Heb 8. 12. Fourthly , That Christ is Free , is manifest by the Complaints that he makes against them , that will not come to him for Mercy : I say , he complains , saying ; O Jerusalem , Jerusalem ! How often would I have gathered thy Children together , as a Hen gathereth her Chickens under her Wings , and ye would not ? Matth. 23. 37. I say , he speaks it by way of Complaint . He saith also in another place ; But thou hast not called upon me , O Jacob ; but thou hast been weary of me , O Israel ; Isa. 43. 22. Coming-Sinner , See here the Willingness of Christ to Save ; See here , how Free he is to communicate Life , and all good Things , to such as thou art ? He complains , if thou comes not ; he is displeased , if thou callest not upon him . Hark , Coming-Sinner , once again ; When Jerusalem would not come to him for Safe-guard , He behold the City , and wept over it , saying ; If thou hadst known , even thou , at least in this thy day , the Things that belong to thy Peace ; but now they are hid from thine Eyes , Luk. 19. 41. Fifthly , Lastly , He is open and Free Hearted to do thee Good , as is seen by the Joy and Rejoycing , that he manifesteth at the coming home of poor Prodigals : He receives the lost Sheep with Rejoycing ; the lost Groat with Rejoycing : Yea , when the Prodigal came home , what Joy and Mirth , what Musick and Dancing , was in his Father's House ? Luk. 15. Thirdly , Coming-Sinner , I will add another Encouragement for thy Help . First , God hath prepared a Mercy-Seat , a Throne of Grace to Sit on ; that thou may'st come thither to him , and that he may from thence Hear thee , and Receive thee : I will Commune with thee ( saith he ) from above the Mercy-Seat , Exod. 25. 22. As who should say ; Sinner , When thou comest to me , thou shalt find me upon the Mercy Seat ; where also I am alwayes found of the Undone , Coming , Sinner : Thither I bring my Pardons ; there I Hear , and Receive their Petitions , and Accept them to my Favour . Secondly , God hath also prepared a Golden Altar for thee , to offer thy Prayers , and Tears upon : A Golden Altar ! It is called a Golden Altar , to shew what Worth it is of in God's Account : For this Golden Altar , is Jesus Christ ; This Altar sanctifies thy Gift , and makes thy Sacrifices acceptable . This Altar , then , makes thy Groans , Golden Groans ; thy Tears , Golden Tears ; and thy Prayers , Golden Prayers , in the Eye of that God thou comest to , Coming Sinner : Rev. 8. Mat. 23. 19. Heb. 10. 10 , 15. 1 Pet. 2. 5. Thirdly , God hath Strowed all the way ( from the Gate of Hell , where thou wast , to the Gate of Heaven , whither thou art going , ) with Flowers out of his own Garden : Behold ! How the Promises , Invitations , Calls , and Encouragements , like Lillies , lye round about thee ; ( Take heed , that thou doest not tread them under foot , Sinner ! ) With Promises , did I say ? Yea , he hath mixed all those with his Own Name , his Sons Name ; also , with the Name of Mercy , Goodness , Compassion , Love , Pity , Grace , Forgiveness , Pardon , and what not , that may encourage the coming Sinner . Fourthly , He hath also , for thy En-couragement , laid up the Names , and set forth the Sins , of those that have been Saved : In his Book they are fairly written , that thou through Patience , and Comfort of the Scriptures , mightst have Hope . 1. In this book is Recorded Noah's Name , and Sin ; and how God had Mercy upon him . 2. In this Record is fairly written the Name of Lot , and the Nature of his Sin ; and how the Lord had Mercy upon him . 3. In this Record , thou hast also fairly written , the Names of Moses , Aaron , Gidion , Sampson , David , Solomon , Peter , Paul ; with the Nature of their Sins , and how God had Mercy upon them : And all to Encourage thee , Coming-Sinner . Fourthly , I will add yet another Encouragement , for the Man that is coming to Jesus Christ. Art thou coming ? Art thou coming , indeed ? Why ? 1. Then this thy Coming , Is by Vertue of God's Call. Thou art Called ; Calling goes before Coming : Coming is not of Works , but of him that Calleth . He went up into a Mountain , and called to him whom he would , and They came to him , Mark 3. 13. Secondly , Art thou coming ? This is also by Vertue of Illumination . God has made thee see ; and therefore , thou art coming . So long as thou wast Darkness , thou lovedst Darkness ; and couldst not abide to come , because thy Deeds were Evil : But , being now Illuminated , and made to see , what , and where thou art ; and also , what , and where thy Saviour is : Now thou art coming to Jesus Christ. Blessed art thou Simon Bar-Jona ! for Flesh and Blood hath at Revealed it unto thee ( said Christ ) but my Father which is in Heaven ; Matth. 16. 15 , 16. Thirdly , Art thou coming , this is because God has Inclined thine heart to come ; God hath called thee , illuminated thee , and inclined thy heart to come , and therefore thou comest to Jesus Christ. It is God that worketh in thee to Will , and to come to Jesus Christ. Coming sinner , bless God , for that he hath given thee a Will , to come to Jesus Christ. It is a Sign that thou belongest to Jesus Christ , because God has made thee willing to come to him , ( Psal. 110. 3. ) Bless God for slaying the enmity of thy mind ; had he not done it , thou wouldest , as yet , have hated thine own Salvation . Fourthly , Art thou coming to Jesus Christ , it is God that giveth thee Power power ; to pursue thy Will in the matters of thy Salvation , is the gift of God. 'T is God that worketh in you both to Will and to Do , Phil. 2. 13. not that God worketh Will to come , where he gives no power ; but thou shouldest take notice , that power is an aditional Mercy . The Church saw that will and power were two things , when She cried , Draw me , we will run after thee , ( Song . 1. 4. ) : and so did David too , when he said , I will run the ways of thy Commandments , when thou shalt enlarge my Heart . Will to come , and power to pursue thy will , is a double Mercy , coming Sinner . Fifthly , All thy strange , passionate , sudden rushings forward after Jesus Christ , ( coming Sinners know what I mean ) they also are thy helps from God. Perhaps thou feelest at sometimes , more than at others , strong stirrings up of heart , to fly to Jesus Christ ; now thou hast at this time a sweet , and stiff gale of the Spirit of God filling thy sails with the fresh gales of his good Spirit ; and thou ridest at those times , as upon the wings of the wind , being carried out beyond thy self , beyond the most of thy prayers , and also above all thy fears and temptations . Sixthly , coming Sinner , hast thou not , now and then , a kiss of the sweet lips of Jesus Christ ? I mean , some blessed word droping like an Honey-Comb upon thy Soul to revive thee , when thou art in the midst of thy dumps . Seventhly , Does not Jesus Christ sometimes give thee a glimps of himself , though perhaps , thou seest him not so long a time as while one may tell twenty ? Eighthly , Hast thou not sometimes as it were the very warmth of his wings over-shadowing the face of thy Soul , that gives thee as it were a gload upon thy Spirit , as the bright beams of the Sun do upon thy body , when it suddenly breaks out in the midst of a cloud , though presently all is gone again ? Well , all these things are the good hand of thy God upon thee , and they are upon thee to constrain to provoke and to make thee willing , and able to come ( coming Sinner ) that thou mightest in the end be Saved . FINIS . ERRATA . PAge 17. Line 30. for given Read giver . p 19. l. 6. f. his r. this . p. 20. l 8. f. my r. may . p. 22. l. 22. f. those r. these . p. 23. l. 27. f. Satan r. some . p. 24. l. 25. f. me r. one . p. 27. l. 5. f. changing r. cleansing . p 32. l 12. f. his r. this . p 33. l. 1. after is add to . p. 33 l. 15. after medle r. with these . p. 43. l. 8. f. pre r. present . p. 78. l 2. after force r. to come . p. 116. l. 7. before give r. to . p. 138. l. 13. f. above r. alone . p. 183. l. 14. after not r. to . p. 184. l. 19. f. between r. be . p. 187. l. 22. after Judge r. no. 
A30167	----	Light for them that sit in darkness, or, A discourse of Jesus Christ, and that he undertook to accomplish by himself the eternal redemption of sinners also, that the Lord Jesus addressed himself to this work, with undeniable demonstrations that he performed the same : objections to the contrary answered / by John Bunyan. Bunyan, John, 1628-1688. 1675 Approx. 265 KB of XML-encoded text transcribed from 97 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A30167 Wing B5554 ESTC R19879 12115876 ocm 12115876 54303 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A30167) Transcribed from: (Early English Books Online ; image set 54303) Images scanned from microfilm: (Early English books, 1641-1700 ; 760:6) Light for them that sit in darkness, or, A discourse of Jesus Christ, and that he undertook to accomplish by himself the eternal redemption of sinners also, that the Lord Jesus addressed himself to this work, with undeniable demonstrations that he performed the same : objections to the contrary answered / by John Bunyan. Bunyan, John, 1628-1688. [8], 182, [2] p. Printed for Francis Smith ..., London : 1675. Errata: prelim. p. [8]. Advertisement: p. [1]-[2] at end. Reproduction of original in Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Sermons, English -- 17th century. 2005-02 TCP Assigned for keying and markup 2005-03 Apex CoVantage Keyed and coded from ProQuest page images 2005-05 Melanie Sanders Sampled and proofread 2005-05 Melanie Sanders Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion Light for them that sit in Darkness : OR , A DISCOURSE OF JESUS CHRIST ; AND That he undertook to accomplish by himself the Eternal Redemption of Sinners . ALSO , How the Lord Jesus addressed himself to this Work ; with undeniable Demonstrations that he performed the same . Objections to the Contrary , Answered : BY JOHN BUNYAN . Christ hath redeemed us from the Curse of the Law , being made a Curse for us , Gal. 3. 13. LONDON , Printed for Francis Smith , at the Elephant and Castle near the Royal Exchange in Corrthil . 1675. The Author to the Reader . Gentle Reader ▪ IT was the great care of the Apostle Paul to deliver his Gospel to the Churches in its own simplicity , because , SO it is the Power of God unto Salvation to every one that believeth . And if it was his care so to deliver it to us , it should be ours to seek so to continue it : And the rather , because of the Unaptness of the Minds even of the Saints themselves to retain it without commixture . For , to say nothing of the Projects of Hell , and of the cunning craftiness of some that lie in wait to d●ceive , even the Godly themselves , as they are dull of hearing , so much more dull in receiving , and holding fast the simplicity of the Gospel of Jesus Christ : from their Sense , and Reason , and Unbelief , and Darkness , arise many imaginations , and high thoughts which exalt themselves against the Knowledg of God , and the Obedience of Jesus Christ ; wherefore they themselves have much ado to stand compleat in all the Will of God. And were they not concerned in electing love , by which they are bound up in the Bundle of Life , and blessed with the Enjoiment of Saving Grace , which enlightneth their Souls , and maintaineth their Faith and Hope , they would not only be assaulted , and afflicted with their own Corruptions , but as others , overcome thereby . Alas ! How ordinary a thing is it for Professors to fall from the Knowledg they have had of the Glorious Gospel of the Blessed God , and to be turned unto Fables , Seducing-Spirits , and Doctrines of Devils through the Intoxications of Delusions , and the Witchcrafts of false Preachers . Now this their swerving from the Gospel , ariseth : 1. Either from their not-having , or ( having ) notretaining , the true Knowledg of the Person of the Lord Jesus Christ : Or , 2. From their not believing the true Causes of his Coming into the World , with his Doing , and Suffering there . Upon one , or both these accounts , I say , it is that they everlastingly perish : for if they have not , and do not also retain the Knowledg of his Person , they want the HE , on whom if they believe not , they 〈◊〉 die in their Sins : And if they know not the Reason of his Coming , Doing , and Suffering , they are in the same condition also . Now those Professors that have had some Knowledg of these things , and yet have lost them , it hath come thus to p●ss with them ; because they first lost the Knowledg of themselves , and of their Sins . They know not themselves to be such , nothing-ones , as the Scripture reporteth them to be , nor their Sins to be so heinous as the Law hath concluded : Therefore they either turn again with the Dog to his Vomit , or adhere to a few of the Rags of their own Fleshly Righteousness , and so become pure in their own Eyes , yet are not purged by Blood , from their Filthiness . For the Person and Doings of Jesus Christ are only precious to them that get and retain the true Knowledg of themselves , and the due Reward of their Sins by the Law : These are desolate , being driven out of all , these embrace the Rock instead of a Shelter ; the Sensible Sinner receiveth him joyfully . And because a miscarriage in this Great Truth , is the most dangerous and damning Miscarriage : therefore should Professors be the more fearful of swerving aside there-from . The Man that rejecteth the true Knowledg of the Person of the Lord Jesus , and the Causes of his Doing and Suffering in the World , takes the next way to be guilty of that Transgression , that is not to be purged with Sacrifice for ever . That FEARFUL Transgression , for which is left NO Offering AT ALL , nor any thing to be expected by the Person transgressing , but fearful Judgment , and fiery Indignation which shall devour the Adversary . Now for their sakes that have not sinned this Sin , for their sakes that are in danger thereof , but yet not overcome ; for their sakes have I written this little Book , wherein is largely , and yet with few words , discovered the Doctrine of the Person , and Doings and Sufferings of Christ with the true Cause thereof ; also a removal of those Objections that the crafty Children of darkness have framed against the same . And I have been the more plain and simple in my writing , because the Sin against the Holy Ghost is in these days , more common than formerly , and the Way unto it more beautified with colour , and pretence of Truth . I may say of the way to this Sin , it is , as was once the Way to Jerusalem , strewed with Boughs and Branches , and by some there is eried a kind of Hosanna to them that are treading these Steps to Hell. Oh the plausible Pretences , the golden Names , the feigned Holiness , the demure Behaviours mixt with damnable Hypocrisie , that attends the Persons that have forsaken the Lord Jesus , that have despised his Person , trampled upon him , and counted the Blood of the Covenant , wherewith he was Sanctified , an Unholy thing ! They have crucified him to themselves , and think that they can go to Heaven without him ; yea , pretend they love him , when they hate him ; pretend they have him , when they have cast him off ; pretend they trust in him , when they bid defiance to his Undertakings for the World. Reader , let me beseech thee to hear me patiently ; read , and consider , and judg . I have presented thee with that which I have received from God , and the Holy Men of God , who spake as they were moved by the Holy Ghost do bear me witness . Thou will say , all pretend to this : Well , but give me the hearing , take me to the Bible , and let me find in thy Heart no favour , if thou find me to swerve from the Standard . I say again , receive my Doctrine , I beseech thee in Christ's stead receive it ; I know it to be the Way of Salvation . I have ventured my own Soul thereon with gladness , and if all the Souls in the World were mine as mine own Soul is , I would through God's Grace venture every one of them there . I have not writ at a venture , nor borrowed my Doctrine from Libraries . I depend upon the sayings of no man : I found it in the Scriptures of Truth , among the true sayings of God. I have done when I have exhorted thee to pray , and give heed to the Words of God as revealed in the Holy Writ . The Lord Jesus Christ himself give thee Light and Life by Faith in him ; to whom with the Father and the good Spirit of Grace be Glory and Dominion now and for ever : Joh. Bunyan . Amen . The ERRATA . Page 3. line 16. for lightest , read highest . Pag. 5. l. 25. after and , read it . Pag. 11. l. 3. for then , read there . Pag. 22. l. 1. for hatest , read persecutest . Pag. 40. l. 11. for Jesus , read Justice . Pag. 61. l. 2. for mean , read meer . Pag. 66. l. 6. for then , read thou . Pag. 77. l. 27. for feigned , read unfeigned . Pag. 121. l. 24. leave out if . Pap. 161. l. 17. read 1 Pet. 1 12. LIGHT for them that sit in DARKNESS . Of this Man's Seed , hath God according to his promise , raised unto Israel a Saviour , Jesus . Acts 13. 32. THese Words are part of a Sermon , which Paul preached to the People that lived at Antioch in Pisidia ; where also inhabited many of the Jews . The Preparation to his Discourse he thus begins ; Men of Israel , and ye that fear God give audience , ver . 16. by which having prepared their minds to attend , he proceeds and gives a particular relation of Gods peculiar dealings with his People Israel , from Egypt to the time of David their King ; of whom he treateth particularly . That he was the Son of Jessey , that he was a King , that God raised him up in mercy , that God gave Testimony of him , that he was a Man after God's own heart , that he should fulfil all his Will , ver . 22. And this he did of purpose , both to ingage them the more to attend , and because they well knew that of the fruit of his Loins God had promised the Messiah should come . Having thus therefore gathered up their minds to hearken , he presenteth them with his Errand ; to wit , That the Messiah was come , and that the promise was indeed fulfilled , that a Saviour should be born to Israel . Of this Man's Seed ( saith he ) hath God according to the promise raised unto Israel a Saviour , Jesus . In this Assertion he concludeth , 1. That the Promise had kept its due course in presenting a Saviour to Israel ; to wit , in Davids Loins ; Of this Man's Seed . 2. That the time of the Promise was come , and the Saviour was revealed ; God hath raised unto Israel a Saviour . 3. That Jesus of Nazareth , the Son of Joseph was he : He hath raised unto Israel a Saviour , Jesus . From these things we may inquire for the explication of the Words . 1. What this Jesus is . 2. What it was for this Jesus to be of the Seed of David . 3. What it was for Jesus to be of this Man's Seed according to the promise . 4. And what it was for him to be raised unto Israel . These things may give us light into what shall be spoken after . Quest. 1. First , What this Jesus is . He is God , and had Personal Being from before all Worlds ; therefore not such an one as took being when he was formed in the World ; He is God's natural Son. The Eternal Son of his Begetting , and Love. God sent forth his Son ; he was , and was his Son , before he was Revealed . What is his Name , and what is his Sons Name , if thou canst tell ? Prov. 30. 4. Ezek. 21. 10. He hath an Eternal Generation , such as none can declare : not Man , not Angel , Isa. 53. 8. He was the delight of his Father before he had made either Mountain or Hill. While as yet he had not made the Earth , or the Fields , or the lightest part of the Dust of the World ▪ all things were made by him , & without him was not any thing made that was made , & he is before all things , and by him all things consist . It is he with whom the Father consulted when he was about to make Man ; when he intended to overthrow Babel , and when he sent Isaiah to harden the Hearts of Israel , Pro. 8. 26. Joh. 1. 3. Heb. 1. 2 , 3. Col. 1. 17. Gen. 1. 26. and 11. 7. Isa. 6. 8. This is the Person intended in the Text. Hence also he testifies of himself , that he came down from the Father ; that he had Glory with him before the World was . And what and if you shall see the Son of Man ascend up where he was before , John 16. 28. Chap. 17. 5. Chap. 6. 62. Quest. Secondly , What was it for Jesus to be of Davids Seed ? To be of Davids Seed , is to spring from his Loins , to come of his Race according to the Flesh : and therefore as he is Davids God , so likewise is he Davids Son ; the Root , and also the Off-spring of David : And this the Lord himself acknowledgeth ; saying , I am the Root , or God , and the Off-spring , and Son of David , and the Bright and Morning Star , Revel . 22. 16. This is indeed the great Mystery , the Mystery of Godliness . If David called him Lord , how is he then his Son ? see Luk. 2. 4. Rom. 1. 3. 2 Tim. 2. 8. Matt. 22. 45. And hence it is that he is said to be wonderful , because he is both God and Man in one Person . To us a Child is born , to us a Son is given , and the Government shall be upon his Shoulder , and his Name shall be called Wonderful , Isa. 9. 6. Wonderful indeed ! Wonderful God , Wonderful Man , Wonderful God-Man , and so a Wonderful Jesus & Saviour . He also hath wonderful Love , bore wonderful Sorrows for our wonderful Sins , and obtained for his a wonderful Salvation . Quest. 3. Thirdly , What it was for Jesus to be of this Mans Seed according to the Promise . 1. This Word [ Promise ] doth sometimes comprehend all the Promises which God made to our Fathers from the first Promise to the last ; and so the Holy Ghost doth call them . The Promise made unto the Fathers , God hath fulfilled the same to us their Children , Acts 13. 32 , 33. 2. But the word Promise here , doth in special intend that which God made to David himself . Men and Brethren , said Peter , let me freely speak unto you of the Patriarch David , that he is both dead and buried , and his Sepulcher is with us unto this day : therefore being a Prophet , and knowing that God had sworn with an Oath to him , that of the Fruit of his Loins according to the Flesh , he would raise up Christ to sit on his Throne ; he seeing this before , spake of the Resurrection of Christ , &c. Acts 2. 29 , 30. Quest. Fourthly , What it was for Jesus to be raised thus up of God to Israel . Here we have two things to consider of . 1. Who Israel is . 2. What it was for Jesus to be raised up unto them . 1. Who Israel is . By Israel sometimes we should understand the whole Stock of Jacob , the Natural Children of his Flesh ; for that name they have of him ; for he obtained it when he wrestled with the Angel and prevailed ( Gen. 32. ) and remained with his Seed in their Generations . 2. By Israel we are to understand all those that God hath promised to Christ. The Children of the Promise are counted for the Seed , the elect Jews and Gentiles . These are called the Israel of God , and the Seed of Abraham , whom Jesus in special regarded in his undertaking the work of Mans Redemption , Rom. 9. 6. Gal. 6. 16. Heb. 2. 14 , 15 , 16. 2. What it was for Jesus to be raised up unto them . This word , raised up , is diversly taken in the Scripture . 1. It is taken for sending , as when he saith , he raised them up Judges , Saviours , and Prophets ; he means , he sent them such , ( Judges 2. 16 , 18. Chap. 3. 9 , 15. Amos 2. 11. ) and thus he raised up Jesus ; that is , he sent him . I came not , saith he , of my self , but he sent me . But the Father which sent me gave me a commandment , Jo. 12. 2. To be raised up intimateth one invested with power and authority . Thus he raised up David to be the King of Israel ; he anointed him & invested him with Kingly Power , 1 Sam. 16. 13. Acts 13. 22. And thus was Jesus Christ raised up : Hence he is called , the Horn of Salvation : He hath raised up for us an Horn of Salvation in the House of his Servant David , Luk. 2. 69. 3. To be raised up intimateth quickning and strengthening , to oppose and overcome all opposition . Thus was Jesus raised up from under Sin , Death , the rage of the World , and Hell , that day that God raised him out of the Grave . Thus therefore was Jesus raised up to Israel ; that is , he was sent , authorized , and strengthned to , and in the work of their Salvation , to the compleating of it . The words thus opened , do lay before us these two Observations . First , That in all Ages God gave his People a Promise , and so ground for a believing remembrance that he would one day send them a Saviour . Secondly , That when Jesus was come into the World , then was that Promise of God fulfilled . To begin with the First , That in all Ages God gave his People a Promise , and so ground for a believing remembrance , that he would one day send them a Saviour . This Zacharias testifies when he was filled with the Holy Ghost ; for speaking of the Messias , or the Saviour , he saith , That God spake of him by the mouth of all the Prophets which have been since the World began : To which I will add that of Peter ; Yea , and all the Prophets from Samuel , and these that follow after , as many as have spoken , have likewise foretold of these days , Luk. 2. 69 , 70. Acts 3. 24. From these Texts it is evident that in every Generation or Age of the World , God did give his People a Promise , and so ground for a believing-remembrance that he would one day send them a Saviour : for indeed the Promise is not only a ground for a remembrance , but for a believing-remembrance : what God saith is sufficient ground for Faith , because he is Truth and cannot lye or repent . But that is not all , his Heart was engaged , yea all his Heart , in the Promise which he spoke , of sending us a Saviour . From this Observation I shall make inquiry into these three things . 1. What it is to be a Saviour . 2. How it appears that God in all Ages gave his People a Promise that he would one day send them a Saviour . 3. That this was ground for a believing remembrance that a Saviour should one day come . First , What it is to be a Saviour . This word Saviour is easie to be understood , it being all one with Deliverer , Redeemer , &c. A Saviour , Jesus ; both words are of the same signification , and are doubled , perhaps to teach us , that the Person mentioned in the Text , is not called Jesus only to distinguish him from other Men ( for names are given to distinguish ) but also , and especially to specifie his Office : his Name is Saviour , because it was to be his Work , his Office , his Business in the World. His Name shall be called Jesus , for he shall save his People from their sins , Matt. 1. 21. Secondly , This word Saviour is a word so large , that it hath place in all the undertakings of Christ ; for whatever he doth in his Mediation , he doth as a Saviour . He interposeth between God and Man as a Saviour . He engageth against Sin , the Devil , Death , and Hell , as a Saviour , and triumphed over them by himself as a Saviour . Thirdly , The word Saviour , as I said , is all one with Redeemer , Deliverer , Reconciler , Peace-maker , or the like ; for though there be variation in the terms , yet Saviour is the intendment of them all . By Redeeming he becoms a Saviour , by Delivering he becomes a Saviour , by Reconciling he becomes a Saviour , and by making Peace he becometh a Saviour : But I pass this now , intending to speak more to the same question afterwards . Secondly , How it appears that God in all Ages gave his People a Promise that he would one day send them a Saviour . It appears evidently , for so soon as man had sinned , God came to him with an heart full of Promise , and continued to renew , and renew , till the time of the promised Messias to be revealed was come . He promised him under the name of the Seed of the Woman , after our first Father had sinned : I will put enmity between thee and the Woman , and between thy Seed and her Seed , it shall break thy Head , and thou shalt bruise his Heel ( Gen. 3. 15. ) This the Apostle hath his eye upon when he saith , When the fulness of the time was come , God sent forth his Son made of a Woman , made under the Law , to Redeem them that were under the Law , Gal. 4. 4. 2. God renewed this Promise to Abraham , and there tells him Christ should be his Seed ; saying , In thy Seed shall all Families of the Earth be blessed , ( Gen. 12. 3. ) Now saith Paul ; To Abraham and his Seed was the Promise made ; He saith not unto Seeds , as of many , but as of one , and to thy Seed , which is Christ , ( Gal. 3. 16. ) 3. He was promised in the time of Moses under the name of a Prophet ; I will raise them up ( saith God to him ) a Prophet of their Brethren like unto thee : This Peter expounds of Christ , for Moses truly said unto the Fathers : A Prophet shall the Lord your God raise up unto you of your Brethren like unto me , him shall you hear in all things whatsoever he shall say unto you , Deut. 18. 18. Acts. 3. 22. 4. He promised him to David under the Title of a Son ; saying , I will be to him a Father , and he shall be to me a Son : For this the Apostle expounded of the Saviour ; saying , Thou art my Son , this day have I begotten thee : and again , I will be to him a Father , and he shall be to me a Son , 2 Sam. 7. 14. Heb. 1. 5. 5. He was promised in the days of Uzziah , Jotham , Ahaz , and Hezekiah , Kings of Judah . 1. By the name of a Branch . In that day shall the Branch of the Lord be Beautiful and Glorious , Isa. 4. 2. 2. Under the name of the Son of a Virgin. Therefore the Lord himself shall give you a Sign ; Behold a Virgin shall conceive and bear a Son , & thou shalt call his Name Emmanuel . This Matthew expounds of Christ , Isa. 7. 14. Matt. 1. 22. 3. He was promised under the name of a Rod. Then shall come forth a Rod out of the Stem of Jesse , and a Branch shall grow out of his Roots , and the Spirit of the Lord shall rest upon him . This answereth the Text , David was the Son of Jesse , and Christ the Son of David , Isa. 11. 1 , 2. 4. He is promised under the Title of a King. Behold , a King shall rule in righteousness ; and a Man shall be for a hiding-place from the Wind , and a covert from the Tempest , as Rivers of Waters in a dry place , as the shadow of a great Rock in a weary Land , Isa. 32. 1 , 2. 5. He was promised under the name of an Elect Servant . Behold , my Servant whom I uphold , mine Elect in whom my Soul delighteth ; I have put my Spirit upon him , he shall bring forth Judgment to the Gentiles : he shall not cry , nor lift up , nor cause his voice to be heard in the Streets ; a bruised Reed shall he not break , and smoking Flax shall he not quench , Isa. 42. 1 , 2 , 3. Matt. 12. 18. 6. He was promised to Jeremiah under the name of the Lord our Righteousness . Behold , the days come , saith the Lord , that I will raise unto David a Righteous Branch , and a King shall reign and prosper : he shall execute Judgment in the Earth , in his days Judah shall be saved , and Israel shall dwell safely , and this is the name wherewith he shall be called , The Lord , our Righteousness , Jer. 23. 5 , 6. 7. He was promised by the Prophet Ezekiel under the name of David a Shepherd . And I will set one Shepherd over them , and he shall feed them , even my Servant David , he shall feed them : and he shall be their Shepherd , and I the Lord will be their God , and my Servant David a Prince among them , I the Lord have spoken it . Ezek. 34. 24. Joh. 10. 1 , 2 , 3. 8. He was promised by the Prophet Daniel under the name of Messias , or Christ , the most Holy. And after threescore and two weeks shall the Messiah be cut off , but not for himself . Dan. 9. 26. 9. He was promised by the Prophet Micha under the name of the Ruler of Israel . But thou Bethlehem Ephratah , though thou be little among the thousands of Judah , yet out of thee shall be come , that is to be Ruler in Israel , Mic. 5. 2. Matt. 2. 6. 10. He was promised to Haggai as the desire of all Nations . I will shake all Nations , and the desire of all Nations shall come , and I will fill this house with Glory , saith the Lord of Hosts , Hag. 2. 7. 11. He was promised by Zechariah under the name of Servant and Branch . For behold , I will bring forth my Servant the Branch : and again , Behold the Man whose name is the Branch , he shall grow up out of his place , and he shall build the Temple of the Lord , and he shall bear the Glory , Zech. 3. 8. 12. He was promised by Malachi under the name of the Lord , and the Messenger of the Covenant . Behold , I send my Messenger , and he shall prepare the way before thee , and the Lord whom ye seek shall suddenly come to his Temple ; even the Messenger of the Covenant whom ye delight in , behold he shall come saith the Lord of Hosts , Malachi 3. 12. Indeed the Scriptures of the Old-Testament are filled with Promises of the Messias to come , Prophetical Promises , Typical Promises : For all the Types and shadows of the Saviour , are virtually so many Promises . Having therefore touched upon the Prophetical , I will briefly touch the Typical Promises also ; for as God spake at sundry times to the Fathers , so also in divers manners , Prophetically , Providentially , Typically , and all of the Messias , Heb. 1. 1. The Types of the Saviour were various . 1. Sometimes he was typed out by Men. 2. Sometimes by Beasts . 3. Sometimes by Insensible Creatures . First , He was typed forth sometimes by Men. 1. Adam was his Type in many things , especially as he was the Head and Father of the first World. He was the Figure of him that was to come , Rom. 5. 14. 2. Moses was his Type as Mediator , and as Builder of the Tabernacle , Heb. 3. 2 , 3. Aaron was his Type as he was High-Priest , and so was Melchisedec before him , Heb. 5. 4 , 5. Chap. 7. 1 , 21. 4. Sampson was his Type in the effects of his death : for as Sampson gave his life for the deliverance of Israel from the Philistins , Christ gave his Life to deliver us from Sin and Devils . 5. Joshuah was his Type in giving the Land of Canaan to Israel , as Jesus will give the Kingdom of Heaven to the Elect , Heb. 4. 8. 6. David was his Type in many things , especially in his subduing of Israels Enemies , and feeding them ; hence he is sometimes called David their King , and David their Shepherd , Ezek. 34. 23 , 24. 7. Solomon was his Type in his building the Temple , and in his Peaceable Kingdom . Hence it is said , he shall build the Temple of the Lord ; and again , Of his Government and Peace there shall be no end . Beasts were his Types . To instance some : First , The Paschal-Lamb was his Type , Exod. 12. 1. In its Spotlesness . Christ was a Lamb without blemish and without spot , 1 Pet. 1. 18 , 19. 2. In its being Roasted . It was a Figure of the cursed Death of Christ , ( for to be Roasted bespake one accursed , Jer. 29. 22. ) Gal. 3. 13. 3. In that it was to be eaten . He that eateth my Flesh , and drinketh my Blood , saith Christ , hath Eternal Life , John 6. 57. 4. In that its Blood was to be sprinkled upon the doors of their houses for the destroying Angel to look on : The Blood of Christ is sprinkled upon the Elect for the Justice of God to look on , Heb. 9. 1 Pet. 1. 1 , 2. 5. By eating the Paschal-Lamb , the People went out of Egypt : by feeding upon Christ by Faith , we come from under the Egyptian Darkness , Tyranny of Satan , & c. Secondly , The Red Cow was his Type , Numb . 19. 2 , &c. 1. In that she was to be without blemish . 2. In that she was to be slain without the Camp. Jesus also that he might sanctifie the People with his own Blood , suffered without the Gate , Heb. 13. 12. 3. In that her Flesh was to be burnt , a Type of the grievous Death of Christ. 4. Her Ashes was to be carried into a clean place without the Camp ; a Type of the clean Sepulcher where the Body of Jesus was laid , John 19. 38 , 39 , 40 , 41. There was also divers other Sacrifices , as Bulls , Goats and Birds ; which were Types of him , which I here omit . Thirdly , Insensible Creatures were his Types . As first , The Mannah in the Wilderness , ( Ex. 16. ) and that , 1. As it came down from Heaven ; for so did Christ , I came down from Heaven , saith he : and again , I am the Living Bread which came down from Heaven , John 6. 51. 2. The Mannah was to be eaten , so is Christ by Faith. If any man eat of this Bread , he shall live for ever , and the Bread that I will give is my Flesh , which I will give for the life of the World , John 6. 51. 3. The Mannah was to be gathered daily , so is Christ to be daily eaten . 4. The Mannah was all the Bread that Israel had in the Wilderness : Christ is all the Bread that Believers have in this Life for their Souls . 5. The Mannah came not by Moses Law , neither comes Christ by our Merits . Moses gave you not that Bread from Heaven , but my Father giveth you the true Bread from Heaven , John 6. 32. Again , The Rock that gave them out Water for their Thirst , was a Type of him , ( Numb . 20. ) They did all drink of the same Spiritual Drink , for they drank of that Spiritual Rock that followed them , and that Rock was Christ , 1 Cor 10. 4. This Rock was his Type in four ▪ things . 1. It gave Drink to the People in the Wilderness when they were come out of Egypt . Christ gives drink to them that forsake the World for him . 2. The Rock yielded Water by being smitten by Moses's Rod : Christ giveth drink even his Blood , by being striken by Moses's Law , Numb . 20. 11. Isa. 53. 3. The water out of this Rock was given to the Thirsty . I will give to him that is a-thirst , saith Christ , of the Fountain of the water of Life freely , Revel . 21. 6. 4. The Water of the Rock in the Wilderness ran after the People , They drank of that Rock that followed them , he opened the Rock and the Waters gushed out , they ran in dry places like a River . Christ also is said by that Type to follow us : They drank of that Rock that followed them , and that Rock was Christ , Psal. 105. 41. 1 Cor. 10. 4. Again , The Mount Moriah was his Type . 1. That Mount stood in Jerusalem ; Christ also stands in his Church . 2. Upon that Rock was built the Temple . And upon this Rock , said Christ , will I build my Church , and the Gates of Hell shall not prevail against it , 2 Chron. 3. 1. Mat. 16. 18. Other things might be urged , but these being virtually of the force of the Promise , and also as a Key to open them , therefore I thought good to place them here with the Promises ; because , as they are standing with them , so they are written to beget Faith in the same Lord Jesus Christ. I come now to the third thing , to wit , That these Promises were ground for a Believing Remembrance that a Saviour should one day come . There is a Remembring , and a Believing Remembring , or such a Remembring that begetteth , and maintaineth Faith in the Heart . Jacob had a Believing Remembrance , when he said , I have waited for thy Salvation , O Lord , Gen. 49. 18. And so had David when he cried , O that the Salvation of Israel was come out of Zion , Psalm 53. 6. These , with Simeon and Anna , had not a Remembrance only , but a Believing Remembrance , that God would send them a Saviour . They had the Promise not in the Book only , but in their Hearts : This Gospel was mixed in them with Faith ; therefore they with their Fellows remembred and believed , or made the Promise the Ground of their Believing that God would one day send them a Saviour . Let me make some use of this Doctrine . Here we may see how much the Heart of God was set upon the Salvation of Sinners , he studied it , contrived it , set his Heart on it , and promised , and promised , and promised to compleat it by sending one day his Son for a Saviour , Ephes. 1. 3. 2 Sam. 14. 14. Tit. 1. 2. No marvel therefore , if when he treateth of the New-Covenant , in which the Lord Jesus is wrapped , and presented in a Word of Promise to the World , that he saith ; I will do it assuredly with my whole Heart and with my whole Soul , Jer. 32. 41. Now this is of singular comfort to sensible Sinners ; yea , what greater ground of consolation to such , than to hear that the God against whom they have sinned , should himself take care to provide us a Saviour There are some poor Sinners in the World , that have given such way to discouragement , from the sence of the greatness of their Sins , that they dare not think upon God , nor the Sins which they have committed : But the reason is , because they are ignorant that God's Heart was wrapt up in this good work of providing and sending a Saviour . Let such hearken now to the Call of God ; Return unto me , for I have redeemed thee , Isa. 44. 22. Ho! turn again , hearken ; the Heart of God is much set upon Mercy , from the beginning of the World he resolved and promised , ay , and sware we should have a Saviour . 2. Doct. I now proceed to the second Observation . That when Jesus was come into the World , then was the Promise of God fulfilled ; namely , That he would one day send us a Saviour . Take three Texts for the Confirmation of this Point . 1. This is of a truth that Prophet that should come into the World. These words were spoken of them that were present at that Miracle of Jesus , when he sed Five Thousand with Five Barly Loaves which a Lad had about him in the Company : For these Men , when they had seen the Marvel , being amazed at it , made confession of him to be the Saviour , Joh. 6. 2. Lord , I believe thou art the Christ the Son of God , which should come into the World , John 9. 27. 3. This is a faithful saying , and worthy of all acceptation , that Christ Jesus came into the World to save Sinners , 1 Tim. 1. 15. For the explaining of this Observation , I will briefly handle three questions . 1. How this Jesus is to be distinguished from others of that Name . 2. What it was for this Jesus to come into the World. 3. What it was for him to come to be a Saviour . Quest. 1. For the first , The Jesus in the Text , is distinguished from all others of that Name . 1. By the manner of his Birth , he was born of a Virgin , a Virgin espoused to a Man whose Name was Joseph ; but he knew her not till she had brought forth her First-born Son , and he called his name Jesus , Mat. 1. 25. 2. He is distinguished from others of that Name , by the place of his Birth ; to wit , Bethlehem , the City of David , there he must be Born , there he was Born , Joh. 7. 42. Mat. 2. 4 , 5 , 6. 3. He is distinguished by his Linage , He came of the House and Linage of David , Luk. 2. 4 , 5 , 6. 4. He is distinguished by the time of his Birth , to wit , the Time that the Prophets prefixed , Gal. 4. 4. 5. But his common Distinction is , Jesus of Nazareth ; by this Name he is distinguished one and twenty times in the New-Testament . 1. His Enemies called him Jesus of Nazareth , Mat. 26. 71. Mark. 14. 67. Joh. 18. 5. 2. His Disciples called him Jesus of Nazareth , Mat. 21. 11. Luk. 24. 19. Joh. 1. 45. Act. 2. 22 ▪ 3. The Angels called him Jesus of Nazareth , Mar. 16. 6. 4. And he calleth Himself Jesus of Nazareth , Acts 22. 8. 5. Yea , and he goeth also by the Name of Jesus of Nazareth among the Devils , Mar. 1. 24. Luk. 4. 34. He was called Jesus of Nazareth , because he dwelt there with his Mother Mary and her Husband . Nazareth was his City where he had been brought up , whither for shelter Joseph carried him when he came up out of Egypt with him : in Nazareth was his common Abode , until the time that John was cast into Prison , Luk. 4. 16. Mat. 2. 23. Chap. 4. 12 , 13. Wherefore he might well say , I am Jesus of Nazareth : Yea , though he was now in Heaven ; for Heaven shall not make us forget what Country-men we were when we lived in the World. Jesus , you see here , though Glorified in Heaven , yet forgets not what Countrey-Man he was when he dwelt in the World. I am Jesus of Nazareth , saith he , I am the Jesus that thou hatest ; and that thou mayest know I am he , I tell thee I dwelt once in the City Nazareth in Galilee : Joseph and my Mother Mary brought me up there , and there I dwelt with them many years . I am Jesus of Nazareth whom thou persecutest . Quest. 2. Secondly , What was it for Jesus to come into the World ? Ans. 1. Not his coming in , or by his Spirit in his People ; for so he was never out of the World. 2. Neither is it his Appearance in his Ordinances . 3. Nor that coming of his by which he destroyeth Antichrist . 4. Nor his Appearing in his dreadful Providences or Judgments . But by the coming of Jesus , according to the Text , we are to understand that , or such a Coming , whereby he was manifest to be God-Man in one Person , God in our Flesh without us , or distinct in his own Person by himself ; Such a Coming by which he was manifested to be in all points like as men are , Sin only excepted . Such a Coming , wherein , or by which , the Son of God became also the Son of Man. For the further clearing of this , you find it expresly said , he was born into the World ; Mary , of whom was born Jesus . Now when Jesus was born , it 's said , Where is he that is born King of the Jews ? Herod demanded of them where Christ should be born , Mat. 1. 16. Chap. 2. 1 , 2 , 4. Luk. 1. 35. Chap. 2. 11. Now that this was fulfilled according to the very word of the Text , without any juggle , evasion , or cunningly-devised Fable , consider : 1. He is called the First-Born of this Woman , The Male Child that opened her Womb , Luk. 2. 7 , 23. 2. He was not born till nourished in her Womb the full time , according to the time of Life . And so it was that while they were at Bethlehem , the days were accomplished that she should be delivered , and she brought forth her First-born Son , and wrapt him in swadling Clothes , and laid him in a Manger , Luk. 2. 4 , 5 , 6 , 7. 3. She also continued in her Separation at the Birth of Jesus , as other women at the Birth of their Children , until the days of her Purification according to the Law of Moses were accomplished , Luk. 2. 22. 4. Himself also , as other Hebrew Children , was brought to Jerusalem to present him unto the Lord ; As it is written in the Law of Moses , every Male that openeth the Womb shall be called Holy unto the Lord , Luk. 2. 23 , 24. 5. Thus Jesus also , as other Hebrew-Children , when the set Day was come , was Circumcised . And when eight days were accomplished for the Circumcising of the Child , his Name was called Jesus , which was so named of the Angel before he was conceived in the Womb , Luk. 2. 21. 6. After this , he is often called the Young-Child , the Child Jesus ; and further it is said of him , that ▪ he grew , that he increased in Wisdom and Stature , Mat. 2. 20 , 21. Luk. 2. 40 , 52. Behold , with what diligence , even to a Circumstance , the Holy Ghost sets forth the Birth of the Lord Jesus , and all to convince the incredulous World , of the true Manner of the coming of the Saviour into the World. Secondly , The Reality of the Manhood of this Lord Jesus , is yet further manifest , and that ; First , By those natural Infirmities that attend Human Flesh. Secondly , By the Names the Prophets gave him in the Days of the Old-Testament and the New. First , By those natural Infirmities that attend Human Flesh. As 1. At his Birth he could not go , but as carried by his Parents . 2. He was sensible of Hunger , Luk. 4. 2. 3. He was sensible of Thirst , John 19. 28. 4. He was sensible of Weariness , Joh. 4. 6. 5. He was nourished by Sleep , Mar. 4. 34. 6. He was subject to Grief , Mar. 3. 5. 7. He was subject to Anger , Mar. 3. 5. 8. He was subject to Weep , Joh. 11. 35. Luk. 19 , 41 , 9. He had Joy as a Man and rejoyced , Mat. 11. 27. Luk. 10. 21. These things , I say , Jesus was ▪ subject to as a Man , as the Son of the Virgin. Secondly , The Reality of his Manhood is yet made manifest by the Names the Prophets gave him , both in the Old-Testament and in the New. As 1. He is called the Seed . The Seed of the Woman , the Seed of Abraham , the Seed of David , by which is meant he was to come of their Children , Gen. 3. 15. Chap. 12. Chap. 22. Gal. 3. 16 , 17. Rom. 1. 4. 2. Therefore it is added ( where mention is made of the Fathers ) of whom as concerning the Flesh Christ came . He was made of the Seed of David according to the Flesh : And hence again , he calleth himself the Off-spring of David ; therefore , I say , he is said to be of their Flesh , their Loins , and is called their Son , Rom. 1. 4. Chap. 9. 5. Acts 2. 30. Revel . 22. 16. 3. He therefore is frequently called a Man , and the Son of Man. Then shall you see the Son of man coming in the Clouds of Heaven . When the Son of man shall come in his Glory , and all the Holy Angels with him . This Man , because he continueth ever , hath an unchangeable Priesthood . It is therefore necessary that this Man have somewhat also to offer , Mat. 26. 63. Chap. 25. 30 , 31. Heb. 7. 24. Chap. 8. 3. Chap. 10. 12. 4. What shall I say , Himself gave undeniable Demonstration of all this , when he said , he was dead ; when he called to Thomas to put his Finger to , and behold his Hands , to reach to him his Hand and thrust it into his Side , and bid him he should not be faithless but believing . At another time when he stood in the midst of the Eleven , as they were troubled with the thoughts of Unbelief , he said , Behold my Hands and my Feet , that it is I my self , handle me , and see : for a Spirit bath not Flesh and Bones , as ye see me have , Joh. 20. 27. Luk. 24. 39. Thus have I shewed you what it was for Jesus to come into the World ; namely , To be born of a Woman , to take flesh , and to become God-man in one Person . I come now to the third Question ; but before I speak particularly to that , I will produce further Testimony that we find upon record , concerning the Truth of all this . Particular Testimonies , that this Coming of Jesus is his Coming to Save us . 1. SImeon the Just gives Testimony of him . And the Holy Ghost was upon him , and it was revealed unto him by the Holy Ghost that he should not see Death before he had seen the Lord's Christ. And he came by the Spirit into the Temple , and when the Parents brought in the Child Jesus to do for him after the Custom of the Law , then took he him up in his Arms , and blessed God , and said , Lord , now lettest thou thy Servant depart in peace , for mine Eyes have seen thy Salvation , Luk. 2. 25 , 26 , 27 , - 32. The Testimony of Anna. 2. Anna a Prophetess , one of a great Age , which departed not from the Temple , but served God with fasting and prayer night and day . And she coming in at the same instant , gave thanks likewise unto the Lord , and spake of him to all them that looked for Redemption in Jerusalem , Luk. 2. 26 , 27 , 28. The Testimony of John Baptist. 3. John Baptist as he fulfilled his Ministry , he cried concerning this Jesus , Behold the Lamb of God , that taketh away the Sins of the World. And he , saith John , that sent me to baptize with Water , the same said unto me , Upon whom thou shalt see the Spirit descending and abiding , or remaining , the same is he which shall baptize with the Holy Ghost . And I saw , and bear record that this is the Son of God , Joh. 1. 29 , 30 , 31 , 32 , 33 , 34. The Testimony of the Star and Wise-Men . 4. The Star that appeared at his Birth in the East , and that coasted through the Heavens , till it came over the Place where the young Child Jesus was , that Star gave Testimony that he was the Saviour . This Star alarmed many , especially the Wise-Men of the East , who were brought by it from afar to worship him . And lo , the Star which they saw in the East , went before them till it came and stood over where the young Child was . And when they saw the Star they rejoiced with exceeding joy . And when they were come into the House , they saw the young Child with Mary his Mother , and fell down and worshipped him ; and when they had opened their Treasures , they presented unto him Gifts , Gold , and Frankincense , and Myrrhe . The Testimony of the Angels . 1. To Mary herself . And in the sixth Month the Angel Gabriel was sent from God unto a City of Galilee named Nazareth , to a Virgin espoused to a Man whose Mame was Joseph , and the Virgin 's Name was Mary ; and the Angel came in unto her , and said , Hail thou that art highly favoured . And the Angels aid unto her , Fear not , Mary , for thou hast found favour with God. And behold , thou shalt conceive in thy Womb , and bring forth a Son , and shalt call his Name Jesus . He shall be great , and shall be called the Son of the Highest . And the Lord God shall give unto him the Throne of his Father David , and he shall reign over the House of Jacob for ever , and of his Kingdom there shall be no end , Luk. 2. 26 , 35. 2. The Angels Testimony to the Shepherds , as they were feeding their Flocks in the Fields by Night . And lo , the Angel of the Lord came upon them , and the Glory of the Lord shined round about them , and they were sore afraid ; and the Angel said unto them , Fear not , for behold , I bring you good tidings of great joy which shall be to all people ; for unto you is born this day in the City of David , a Saviour , which is Christ the Lord , Luk. 2. 8 , 9 , 10. 3. How the Angels Solemnized his Birth among themselves . And suddenly there was with the Angel a multitude of the Heavenly Host , praising God , and saying , Glory to God in the highest , and on Earth Peace , good-will towards Men , Luk. 2. 13 , 14. The Testimony of God the Father . 1. When he was Baptized . And Jesus when he was Baptized went up straightway out of the Water ; and lo , the Heavens were opened unto him , and he saw the Spirit of God descending like a Dove , and lighting upon him ; and lo , a voice from Heaven , saying , This is my beloved Son , in whom I am well pleased , Mat. 3. 16 , 17. 2. The Fathers Testimony of him at his Transfiguration . And he took Peter , and James , and John , and went up into a Mountain to pray : and as be prayed , the fashion of his Countenance was altered and his Raiment was white and glittering , &c. And there appeared Moses and Liias talking with him , and a Cloud from Heaven overshadowed them , at which the three Disciples began to be afraid . Then there came a voice out of the Cloud , saying , This is my beloved Son , hear him , Luk. 9. 28 , 29 , 30 , 35. This is that Testimony of God which Peter speaks of , saying , We have not followed cunningly devised Fables , when we made known unto you the Power and Coming of our Lord Jesus Christ , but were eye-witnesses of his Majesty ; for he received from God the Father Honour and Glory when there came such a voice to him from the Excellent Glory , This is my beloved Son , in whom I am well pleased : And this voice which came from Heaven we heard , when we were with him in the Holy Mount , 2 Pet. 1. 26 , 27 , 28. 3. God gave Testimony of him by Signs and Wonders . Believest thou not that I am in the Father , and the Father in me ? The words that I speak unto you , I speak not of my self , but the Father that dwelleth in me , he doth the Works . God also bearing them witness ( that preached Salvation by Jesus ) both with Signs and Wonders , and with divers Miracles and Gifts of the Holy Ghost , according to his own Will , Joh. 14. 10. Heb. 2. 4. Concerning Jesus , how he put himself upon the Test among his Adversaries . THe Lord Jesus also putteth himself upon the Test among his Adversaries divers ways . First , he urgeth the time of the appearing of the Messias , to be come . The time is fulfilled , and the Kingdom of God is at hand ; repent ye and believe the Gospel , ( Mar. 1. 15. ) For this he had a three-fold proof . 1. The Heathens had invaded and taken the Land , according to that of Daniel , Dan. 9. 25 , 26. 2. The Scepter was departed from Judah , according to that of Jacob , ( Gen. 49. 10. ) to which also suited that Prophecy : Before the Child shall know to refuse the evil and chuse the good , the Land which thou abhorrest , shall be forsaken of both her Kings . 3. The Roman Emperor had not only subdued the Nation , and put down the Kingly Race of the Jews ; but had set up and established his own Power over them . In the fifteenth year of the Reign of Tiberius Cesar , Pontius Pilat was Governor of Judea , Herod was Tetrarch of Galilee , Philip Tetrarch of Iturea , and Lysanias Tetrarch of Abilene , all Heathens , and of Tyberius his making . Besides , The Kingly Race of Judah was at this time become so low by reason of the Roman oppression , that the chief of them were put to get their living by their own hands , even Joseph , the supposed Father of Jesus , was then become a Carpenter : Poor man ! when Jesus was born , he was fain to thrust into a Stable , for there was in the Inn no room for such Guests as they . The Offering also which was brought unto God the time when Jesus was presented unto the Lord , was two Turtle-Doves , or two young Pigeons ; a Sacrifice allowed only for them that were Poor and could provide no bigger . And if she be not able to bring a Lamb , then she shall bring two Turtle-Doves or two young Pigeons , the one for a Burnt-Offring , the other for a Sin-Offering , Levit. 12. 8. Besides , Jesus himself saith , Foxes have Holes , and the Birds of the Air have Nests , but the Son of Man hath not whereon to lay his Head. Now , I say , all these things were so apparent to the Jews , that they could not object ; they felt the Romans were come , they knew the Scepter was gone , they smarted under the Roman Tyranny , and knew the Kingly Race of Judea was over-thrown : How then could they object , that the time was not come for Christ to be born ? Further , The People was generally convinced , that the time was come , and therefore , saith the Text ; They were in expectation . And as all the People were in expectation , and all men mused in their Hearts of John , whether he was the Christ or not , Luk. 3. 15. The unbiassed People observing the face of things , could do no other but look for the Messias . And hence it is , that the Lord Jesus gives the Pharisees , those mortal E nemies of his , such sore rebukes ; saying , O ye Hypocrites , ye can discern the Face of the Skie , but can you not discern the Signs of the Times ? The Kingdom is lost , the Heathens are come , and the Scepter is departed from Judea . Ye Hypocrites , ye can discern the Face of the Skie , and of the Earth , but how is it that ye do not discern this Time ? Mat. 16. 3. Luk. 12. 56. Secondly , He yet again puts himself upon the Test , by the Miracles which he wrought before them . Believe me that I am in the Father and the Father in me , or else believe me for the very works sake , ( John 14. 11. ) For the Works which the Father hath given me to finish , the same works that I do , bear witness of me , that the Father hath sent me , John 5. 36. This Proof they could not withstand , but granted that he did many Miracles while they did nothing . Then gathered the Chief-Priests and Pharisees a Counsel , and said , what do we ? for this Man doth many Miracles : if we let him alone all men will believe on him , and the Romans shall come and take away both our Place and Nation , John 11. 47 , 48. Yea so did Jesus confound them , that by their own Records and Laws by which they were to prove persons clean or unclean ; they in reading their Lectures , did justifie him and overthrow themselves . For instance , it was written in their Law ; If he that hath an Issue spit upon him that is clean , that Spittle should make him unclean , ( Levit. 15. 8. ) Now Jesus whom they counted most unclean because he said he was the Son of God ( as they thought speaking Blasphemy ) he spits upon people and makes them whole ; he spat and made clay with the Spittle and with that clay made a Blind Man see , Joh. 9. 6. Also he spit on the Eyes of another and made him see , Mar. 8. 23 , 24 , 25. Again he spit , and with his Spittle touched the Tongue of one that was Dumb , and made him speak immediatly , Mar. 7. 33 , 34 , 35. Thus he proved himself clear of their Accusations , and maintained before them , that by their Law he was guiltless , and the Son of God ; for the Miracles which he wrought were to prove him so to be . Again , In their Law it was written , that whoso touched the Altar of Incense should be Holy , ( Exod. 29. 37. ) A Woman with a Bloody Issue toucheth him , and is whole of her Plague . Yea , they brought to him many diseased Persons ; and besought him that they might only touch the Hem of his Garment ; and as many as touched , were made perfectly whole , Mar. 5. 28 , 29. Mat. 14. 35 , 36. Thus was he justified before them out of their own Law , and had his Glory manifest before their Faces , to their everlasting confusion and contempt . Indeed , the Jews did make one Objection against Jesus Christ , that seemed to them to have weight in it : and that was because he first began to appear and manifest his Glory in Canaan of Galilee . At this , I say , they stumbled , it was their sore temptation ; for still as some affirmed him to be the Christ , others as fast objected , shall Christ come out of Galilee ? art thou also of Galilee ? search and look , for out of Galilee ariseth no Prophet , John 2. 1 , 11. Chap. 7. 40 , 41 , 42. But this their stumble might arise either ; 1. From the cruelty of Herod : Or , 2. From their own not observing and keeping in mind the Alarum that God gave them at his Birth . 1. It might arise or be occasioned through the Cruelty of Herod ; for Jesus was born in Bethlehem the City where David dwelt : But when Herod sent out to kill him , and for his sake killed all the young Children in Bethlehem ; then was Joseph warned by an Angel of God , to take the young Child and his Mother and fly into Egypt , and so he did , and was there till the Death of Herod , Mat. 2. 1 , 13 , 16 , 19 , 20. ) After this the Angel comes to them in Egypt , and bids them take the young Child and return into the Land of Israel ; wherefore they arose and went : but hearing that Herod's Son that Tyrant ruled in the room of his Father , they were afraid to go to Bethlehem , but turned aside into the Parts of Galilee , where they remained till the time of his shewing to Israel . 2. This stumble of theirs might arise from their not observing and keeping in mind the Alarum that God gave them of his Birth . 1. God began to give them the Alarum at the Birth of John the Baptist , where was asserted that he was to go before the Face of the Lord Jesus , and to prepare his Ways . And fear came upon all that dwelt round about them ; and all these sayings were noised abroad throughout all the hill-Countries of Judea , Luk. 1. 65. 2. Again , What a continuation of this Alarum was there also at the Birth of Jesus , which was about three months after John Baptist was born . Now come the Angels from Heaven , now comes a strange Star over the Countrey to lead the Men of the East to the Stable where Jesus was born ; now was Herod , the Priests , the Scribes , and also the City Jerusalem awakened and sore troubled : for it was noised by the Wise-Men , that Christ the King and Saviour was born . Besides , The Shepherds , Simon , and Anna gave notice of him to the People ; they should therefore have retained the Memory of these things , and have followed God in all his dark Providences , until his Son of Righteousness should arise among them with healing under his Wings . 3. I may add another cause of their stumble . They did not understand the Prophecies that went before of him . 1. He was to come to them out of Egypt . Out of Egypt have I called my Son , Mat. 2. 15. 2. He turned aside into Cana of Galilee , and dwelt in the City of , Nazareth ; That it might be fulfilled which was spoken by the Prophets , he shall be called a Nazaren , Mat. 2. 23. 3. That saying also was to be fulfilled . The Land of Zebulon , and the Land of Nepthaly , by the way of the Sea beyond Jordan , Galilee of the Gentiles , the People that sat in Darkness saw a great Light , and to them that sat in the region and shadow of Death , Light is sprung up , Mat. 4. 12 , 13 , 14 , 15 , 16 , 17. At these things then they stumbled , and 't was a great Judgment of God upon them . Besides , There seemed to be a Contradiction in the Prophecies of the Scriptures concerning his Coming . He was to be born in Bethlehem , and yet to come out of Egypt : How should he be the Christ , and yet come out of Galilee , out of which ariseth no Prophet ? Thus they stumbled . Hence note , That though the Prophecies and Promises be full and plain as these were , that he should be born in Bethlehem ; yet men's Sins may cause them to be fulfilled in such obscurity , that instead of having benefit thereby , they may stumble and split their Souls thereat . Take heed then , hunt not Christ from plain Promises with Herod , hunt him not from Bethlehem , lest he appear to your amazement and destruction from Egypt , or in the Land of Zebulon . But thus much to the Second Question ; to wit , What it was for Jesus to come into the World. I come now to the Third Question . Quest. 3. What it was for him to come to be a Saviour . For the further handling of this Question I must shew : 1. What it is to be a Saviour . 2. What it is to come to be a Saviour . 3. What it is for Jesus to come to be a Saviour . To these three briefly . First , What it is to be a Saviour . 1. A Saviour supposeth some in misery , and himself one that is to deliver them . 2. A Saviour , is either such an one Ministerially , or Meritoriously . Ministerially , is when one person engageth , or is engaged by virtue of respect or command from Superiours , to go and obtain by conquest or the Kings Redemption , the Captives or Persons grieved by the Tyranny of an Enemy . And thus was Moses and Joshuah , and the Judges and Kings of Israel , Saviours . Thou deliveredst them into the Land of their Enemies who vexed them , and in the time of their trouble when they cried unto thee , thou heardest them from Heaven ; and according to thy manifold mercies thou gavest them Saviours , who saved them out of the Hand of their Enemies , Nehem. 9. 27. Thus was Jesus Christ a Saviour , he was engaged by virtue of respect and command from God , to obtain by conquest and redemption , the Captives or Persons grieved ; God sent his Son to be the Saviour of the World , John 4. 14. Meritoriously , is when the Person engaging , shall at his own proper cost and charge give a sufficient value or price for those he redeemeth . Thus those under the Law were redeemed by the Mony called the Redemption-Mony . And Moses gave the Mony of them that were redeemed unto Aaron and to his Sons , Numb . 3. 46 , 47 , 48 , 49 , 51 , 52. And thus was Jesus Christ a Saviour ; he paid full price to Divine Justice for Sinners , even his own precious Blood. Forasmuch as you know that you were not redeemed from your vain Conversation , received by tradition from your Fathers , with corruptible things , as Silver and Gold , but with the precious Blood of Christ , 1 Pet. 1 18 , 19. And forasmuch as in mans redemption , the Undertaker must have respect , not only to the paying of a price , but also to the getting of a Victory ; for there is not only Jesus to satisfy , but Death , Devil , Hell , and the Grave to conquer : therefore hath he also by himself gotten the Victory over these . 1. He hath abolished Death , 2 Tim. 1. 10. 2. He hath destroyed the Devil , Heb. 2. 14 , 15. 3. He hath been the destruction of the Grave , Hos. 13. 14. 4. He hath gotten the Keys of Hell , Revel . 1. 17 , 18 , 19. And this I say , he did by himself at his own proper cost and charge , when he triumphed over them upon his Cross , Col. 2. 14 , 15. Quest. 2. Secondly , What it is to come to be a Saviour ? 1. To come to be one , supposeth one , ordained , and fore-prepared for that work . Then said he lo , I come a Body , hast thou prepared me , Heb. 10. 2. To come to be a Saviour , supposeth , one commissionated , or authorized to that Work. Th● Spirit of the Lord is upon me , because he hath anointed me ( authorized me ) to preach the Gospel to the Poor : He hath sent me to bind up the broken-hearted , to preach deliverance to the Captives , and recovering of sight to the Blind , and to set at liberty them that are bruised , Luk. 4. 18. And upon this account it is , that he is so often called CHRIST , or the Anointed one ; the Anointed Jesus , or Jesus the Anointed Saviour . Thou art the Christ the Son of God , that should come into the World. This Jesus whom I preach unto you is Christ : He testified to the Jews , that Jesus was Christ , and he confounded the Jews which dwelt at Damascus , proving by the Scriptures that this is the very Christ , Joh. 11. 27. Acts 17. 3. Chap. 18. 5. Chap. 9. 22. The very Anointed of God , or he whom God authorized and qualified to be the Saviour of the World. 3. To come to be a Saviour , supposeth a resolution to do that work before he goeth back . I will ransom them from the power of the Grave ; I will redeem them from death : O Death I will be thy Plague , O Grave I will be thy Destruction , Repentance shall be hid from mine Eyes , Hos. 13. 14. And as he resolved , so he hath done . 1. He hath purged our Sins , Heb. 1. 2 , 3. 2. He hath perfected for ever ( by one Offering ) them that are sanctified , Heb. 10. 14. 3. He hath obtained Eternal Redemption for them , Heb. 9. 12. See further , 2 Tim. 1. 10. Heb. 9. 26. Col. 2. 15. Heb. 6. 18 , 19 , 20. Quest. 3. I come now to the Third Question , What it is for Jesus to come to be a Saviour . 1. Ans. It is the greatest discovery of mans misery and inability , to save himself therefrom , that ever was made in the World. Must the Son of God himself come down from Heaven ? or can there be no Salvation ? can not one Sinner save another ? cannot man by any means redeem his Brother , nor give to God a Ransom for him ? cannot an Angel do it ? cannot all the Angels do it ? no ; Christ must come and die to do it . 2dly . It is the greatest discovery of the Love of God , that ever the World had . For god SO to love the World , as to send his Son ! For God SO to commend his love to the World , as to send it to them in the Blood of his Son ! Amazing Love ! John 3. 16. Rom. 5. 8. 3dly . It is the greatest discovery of the Condescention of Christ that ever the World had . 1. That he should not come to be ministred unto , but to minister ; and to give his Life a Ransom for many , Mat. 20. 28. 2. That he should be manifest for this purpose , that he might destroy the works of the Devil , 1 John 3. 8. 3. That he should come that we might have life , and that we might have it more abundantly , John 10. 10. 4. That the Son of God should come to seek and to save that which was lost , Luk. 19. 10. 5. That he should not come to judg the World , to but to save the World , John 12. 47. 6. That Christ Jesus should come into the World save Sinners of whom I am chief , 1. Tim. 1. 15. 7. That he should love us and wash us from our Sins in his own Blood , Revel . 1. 5. What amazing Condescention and Humility is this ! Phil. 2. 6 , 7 , 8 , 9. How Jesus Christ addressed himself to the Work of our Redemption . I Come then in the next place to shew you HOW Jesus Christ addressed himself to the Work of mans Redemption . The Scripture saith , he became poor : That he made himself of no reputation , and took upon him the form of a Servant , that he humbled himself unto death , even the Death of the Cross. But particularly : 1. He took upon him our Flesh. 2. He was made under the Law. 3. He took upon him our Sins . 4. He bore the Curse due to our Sins . First , He took upon him our Flesh. I shewed you before that he came in our Flesh , and now I must shew you the Reason of it : namely , Because , That was the way to address himself to the Work of our Redemption . Wherefore , when the Apostle treated of the Incarnation of Christ , he addeth ▪ withal the reason , to wit , That he might be capable to work out the Redemption of men . There are three things to be considered in this 1st Head. 1. that he took our Flesh ; for this Reason , That he might be a Saviour . 2. How he took flesh , that he might be our Saviour . 2. That it was necessary that he should take our Flesh , if indeed he will be our Saviour . For the First , That he took our Flesh , for this Reason , That he might be a Saviour : For what the Law could not do in that it was weak through the Flesh , God sending his own Son in the likeness of sinful flesh , and for sin condemned sin in the Flesh , Rom. 8. 3 , 4. The Sum of the Words is , forasmuch as the Law could do us no good , by reason of the inability that is in our flesh to do it ( for the Law can do us no good until it be fulfilled ) and because God had a desire that good should come to us , therefore did he send his Son in our likeness , clothed with flesh , to destroy by his doing the Law , the tendency of the Sin that dwells in our flesh . He therefore took our flesh , that our Sin , with its effects , might by him be condemned and overcome . The Reason therefore why he took flesh , is , Because he would be our Saviour . For asmuch then as the Children are Partakers of Flesh and blood , he also likewise took part of the same , that through death he might destroy him that had the Power of Death , that is the Devil , and deliver them , who through fear of death were all their life-time subject to bondage , Heb. 2. 14 , 15. In these words it is asserted , that he took our flesh for certain Reasons . 1. Because the Children , the Heirs of Heaven , are Partakers of Flesh and Blood. For asmuch then as the Children are Partakers of Flesh and Blood , he also himself took part of the same . Had the Children , the Heirs , been without flesh , he himself had not taken it upon him : had the Children been Angels , he had taken upon him the Nature of Angels ; but because the Children were Partakers of Flesh , therefore , leaving Angels , or refusing to take hold of Angels , he took Flesh and Blood , the Nature of the Children ; that he might put himself into a capacity to save and deliver the Children . Therefore it follows , That through death he might destroy him that had the Power of Death , that is the Devil . This therefore was another Reason , that he might destroy the Devil . The Devil had bent himself against the Children : he is their Adversary , and goeth forth to make war with them . The Devil your Adversary : And he went to make war with the Remnant of her Seed , 1 Pet. 5. 8. Revel . 12. Now the Children could not destroy him , because he had already cast them into sin ; defiled their Nature , and laid them under the Wrath of God , Therefore Christ puts himself among the Children , and into the Nature of the Children ; that he might , by means of his Dying in their Flesh , destroy the Devil ; that is , take away Sin , his Work , that he might destroy the Works of the Devil ; for sin is the great Engine of Hell , by which he overthroweth all that perish : Now this did Christ destroy , by taking on him the similitude of Sinful Flesh ; of which more anon . That he might destroy him that had the Power of Death , that is the Devil , and deliver them . This was the thing in chief intended , that he might deliver the Children , that he might deliver them from death , the Fruit of their Sin ; and from Sin , the Sting of that Death . That he might deliver them , who through the Fear of Death , were all their Life-time subject to bondage . He took flesh therefore , because the Children had it ; he took it that he might die for the Children , he took it that he might deliver the Children from the Works of the Devil ; that he might deliver them . No Deliverance had come to the Children if the Son of God had not taken their Flesh and Blood. Therefore he took our Flesh that he might be our Saviour . Again , In a Saviour there must be not only Merit , but Compassion and Sympathy ; because the Children are yet to live by Faith , are not yet come to the Inheritance . It behoved him therefore in all things to be made like unto his Brethren , that he might be a Merciful and Faithful High-Priest in things pertaining to God , to make Reconciliation for the Sins of the People , Heb. 2. 17 , 18. Two Reasons are rendred in this Text , why he must take Flesh ; namely , that he might be their Priest , to offer Sacrifice , to wit , his Body and Blood for them ; and that he might be merciful and faithful , to pitty and preserve them unto the Kingdom appointed for them . Mark you therefore , how the Apostle , when he asserteth that the Lord Jesus took our Flesh , urgeth the reason why he took our Flesh. THAT he might destroy the Devil and Death , THAT he might deliver them . It behoved him to be made like unto his Brethren , THAT he might be merciful and faithful , THAT he might make Reconciliation for the Sins of the People . The Reason therefore why he took our Flesh is declared , to wit , That he might be our Saviour . And hence you find it so often recorded ; He hath abolished in his Flesh the Enmity ; He hath slain the Enmity by his Flesh ; and you who were sometimes Aliens and Enemies in your Minds by wicked works : yet , now hath he reconciled , in the Body of his Flesh , through death , to present you holy and unblameable in his Sight , Ephes. 2. 15 , 16. Col. 1. 21 , 22. How he took Flesh. I Come now to the Second Question , to wit , How he took our Flesh. This must be inquired into , for his taking Flesh was not after the common way , never any took man's Flesh upon him as he , since the Foundation of the World. 1. He took not our flesh like Adam , who was formed out of the Ground . Who was made of the Dust of the Ground , Gen. 2. 7. Chap. 3. 19. 2. He took not our flesh as we do by Carnal Generation . Joseph knew not his Wife , neither did Mary know any Man , till she had brought forth her First-horn Son , Luk. 1. 34. Mat. 1. 25. 3. He took flesh then , by the immediate working and over-shadowing of the Holy Ghost : And hence it is said expresly ; She was found with Child of the Holy Ghost . Now the Birth of Jesus Christ was on this wise : When-as his Mother Mary was espoused to Joseph , ( before they came together ) she was found with Child of the Holy Ghost , Mat. 1. 18. And hence again , When Joseph doubted of her Honesty ( for he perceived she was with Child and knew he had not touched her ) the Angel of God , himself comes down to resolve his doubt , and said , Joseph thou Son of David , Fear not , to take unto thee Mary thy Wife , for that which is conceived in her , is of the Holy Ghost , Mat. 1. 20. But again , Though the Holy Ghost was that by which the Child Jesus was formed in the Womb , so as to be without Carnal Generation ; yet was he not formed in her without , but by her Conception . Behold , thou shalt conceive in thy Womb , and bring forth a Son , and shalt call his Name Jesus , Luk. 1. 31. Wherefore , he took flesh not only IN , but OF the Virgin. Hence he is called HER Son , the SEED of the Woman . And hence it is also that he is called the Seed OF Abraham , the Seed OF David ; THEIR Seed according to the Flesh , Luk. 2. 7. Gen. 13. 15. Chap. 12. Chap. 22. Gal. 3. 16. Chap. 4. 4. Rom. 1. 3. Luk. 1. 32. Rom. 9. 5. And this the Work he undertook , required . 1. It required that he should take our Flesh. 2. It required that he should take our Flesh without sin , which could not be , had he taken it by reason of a Carnal Generation ; for so , all Children are conceived in , and polluted with sin , Psal. 51. And the least pollution , either of flesh or spirit , had utterly disabled him for the Work , which to do , he came down from Heaven . Therefore , Such an High-Priest became us , who is holy , harmless , undefiled , separate from Sinners , and made higher than the Heavens , Heb. 7. 26. This Mystery of the Incarnation of the Son of God was thus compleated : I say , That he might be in all points like as we are , yet without sin ; for sin in the Fesh disableth , and maketh incapable to do the Commandment . Therefore was he thus made , thus made of a Woman : And this the Angel assigneth as the Reason of this his Marvelous Incarnation : The Holy Ghost , saith he , shall come upon thee , and the Power of the Highest shall overshadow thee ; therefore also that Holy thing that shall be born of thee , shall be called the Son of God , Luk. 2. 35. The Overshadowing of the Holy Ghost , and the Power of the Highest ; the Father , and the Holy Ghost , brought this Wonderful thing to pass ; for Jesus is a Wonderful One , in his Conception and Birth . This Mystery is that , next to the Mystery of three Persons in one God. It is a great Mystery . Great is the Mystery of Godliness ; God was manifested in the Flesh. The Conclusion is , That Jesus Christ took our Flesh , that he might be our Saviour ; and that he might be our Saviour indeed , he THUS took our Flesh. That it was necessary that he should take our Flesh , if he will be our Saviour . I Come now to the Third Thing , namely , That it was necessary that he should take our Flesh if he will be our Saviour . And that first , from the Nature of the Work ; his Work was to save , to save man , sinking man : man that was going down to the Pit , Job 34. 24. Now he that will save him that is sinking , must take hold on him . And since he was not to save a Man , but Men ; therefore it was necessary that he should take hold , not of one Person , but of the Common Nature , clothing himself with part of the same . He took not hold of Angels , but took on him the Seed of Abraham . For THAT Flesh was the same with the whole Lump of the Children , to whom the Promise was made ; and comprehended in it the Body of them that shall be saved , even as in Adam was comprehended the whole World at first , Rom. 5. Hence we are said to be chosen in him , to be gathered , being in him , to be dead by him , to be risen with him and to be set with him , or in him in Heavenly Places already , I phes . 1. 4 , 10. Rom. 7. 4. Col. 3. 1 , 2 , 3. Chap. 2. 12 , 13. This then was the Wisdom of the great God , that the Eternal Son of his Love should take hold of , and so secure the sinking Souls of perishing Sinners by assuming their Flesh. Secondly , The Manner of his doing the Work of a Saviour , did call for his taking of our Flesh. He must do the Work by dying : Ought not Christ to have suffered ? Christ must needs have suffered , Luk. 24. 26. Acts 17. 3. or else no glory follows . The Prophets testified before-hand the Sufferings of Christ , and the Glory that should follow , 1 Pet. 1. 11. Yea , they did it by the Spirit , even by the Spirit of Christ himself . This Spirit then did bid them tell the World , yea , testify that Christ must suffer , or no man be blest with Glory . For the threatning of death , and the Curse of the Law lay in the Way between Heaven-Gates and the Souls of the Children , for their Sins ; wherefore he that will save them , must answer Divine Justice , or God must lye in saving them without inflicting the Punishment threatned . Christ then must needs have suffered , the Manner of the Work , laid a necessity upon him to take our Flesh upon him ; he must die , he must die for us , he must die for our Sins . And this was effectually foretold by all the Bloody Sacrifices that were offered under the Law ; The Blood of Bulls , the Blood of Lambs , the Blood of Rams , the Blood of Calves , and the Blood of Goats and Birds . These Bloody Sacrifices , what did they signifie , what were they figures of , but of the bloody Sacrifice of the Body of Jesus Christ ; their Blood being a Shadow of his Blood , and their Flesh being a Shadow of his Flesh ? Therefore when God declared that he took no pleasure in them , because they could not make the Worshippers perfect as pertaining to the Conscience ; then comes Jesus Christ to offer his Sinless Body and Soul for the Sin of the People : For it is not possible that the Blood of Bulls and Goats should take away sin : wherefore , when he cometh into the World , he saith , Sacrifices and Offerings thou wouldest not , but a Body hast thou prepared me ; in Burnt-Offerings and Sacrifices for sin thou hast had no pleasure . Then said I , to , I come , in the Volume of thy Book it is written of me to do thy good Will. Since Burnt-Offerings cannot do thy Will , my Body shall ; since the Blood of Bulls and Goats cannot do thy Will , my Blood shall . Then follows , By the Will of God we are Sanctified through the offering up of the Body of Jesus Christ once for all , Heb. 10. 8 , 9 , 10. Thirdly , The End of the Work required , That Christ , if he will be our Saviour , should take upon him our Flesh. The End of our Salvation is , That we might enjoy God , and that he by us might be glorified for ever and ever . 1. That we might enjoy God. I will dwell in them , and they shall be my People , and I will be their God. This Indwelling of God , and consequently our Enjoyment of him , begins first in its Eminency , by his Possessing our Flesh in the Person of Jesus Christ. Hence his Name is called Emmanuel , God with us ; and the Word was made Flesh and dwelt amongst us . The Flesh of Christ , is the Tabernacle which the Lord pitched , according to that saying : The Tabernacle of God is with men , and he will dwell with them , and they shall be his People , and God himself shall be with them , and be their God , Revel . 21. 3. Here God beginneth to discover his Glory , and to be desirable to the Sons of Men. God could not communicate himself to us , nor take us into the Enjoyment of himself , but with respect to that Flesh which his Son took of the Virgin , because sin stood betwixt . Now this Flesh , only , was the Holy Lump ; in this Flesh God could dwell , and forasmuch as this Flesh is the same with ours , and was taken up with intent that what was done , in , and by that , should be communicated to all the Children ; therefore through that , doth God communicate of himself unto his People . God was in Christ reconciling the World unto himself . And ▪ I am the Way , saith Christ , no man cometh to the Father but by me , 2 Cor. 5. Joh. 14. 6. That Passage to the Hebrews is greatly to our purpose : We have boldness , Brethren , to enter into the Holiest , ( the place where God is ) by the Blood of Jesus , by a new and living Way which he hath Consecrated for us through the Vail , that is to say , his Flesh , Heb. 10. 19 , 20. Wherefore by the Flesh and Blood of Christ , we enter into the Holiest ; through the Vail , saith he , that is to say , his Flesh. 2. As the End of our Salvation , is , That we might enjoy God : so also it is that he by us might be Glorified for ever . That God in all things might be Glorified through Jesus Christ our Lord. Here indeed will the Mistery of his Grace , Wisdom , Justice , Power , Holiness , and Glory , inhabit Eternal praise , while we that are counted worthy of the Kingdom of God , shall admire at the Mistery , and see our selves , without our selves , even by the Flesh and Blood of Christ ( through Faith therein ) effectually , and Eternally saved . O! This will be the burden of our Eternal Joy ; God loved us , and gave his Son for us , Christ loved us , and gave his Flesh for our Life , and his Blood for our Eternal Redemption and Salvation . That Christ was made under the Law. BUt Secondly , Christ was made under the Law. When the fulness of the time was come ▪ God sent forth his Son , made of a Woman , made under the Law , Gal. 4. 4. Of right , being found in flesh , he must needs be under the Law , for that there is not any Creature , above or without Law to God , ( but this is not to the point in hand ) Christ was not therefore under the Law because he was found in flesh , but he took flesh , and designedly put himself , or was made under the Law ; wherefore 't is added , he was made under the Law to Redeem , to redeem them that were under the Law. Wherefore here is a design , an Heavenly contrivance , and device on foot . Christ is made , that is , by design , subjected under the Law , for the sake , and upon the account of others : To redeem them that were under the Law. Made under the Law ; that is , put himself into the Room of Sinners , into the Condition of Sinners ; made himself subject to the same pains and penalties we were obnoxious to . We were under the Law , and it had dominion over us , bound us upon pain of Eternal Damnation to do compleatly all things written in the Law. This Condition Christ put himself into , that he might redeem : for assuredly we had else perished . The Law had dominion over us , and since we had sinned , of right it pronounced the Curse , and made all men subject to the Wrath of God. Christ therefore did not only come into our Flesh , but also into our Condition , into the Valley and Shadow of Death where we were , and where we are as we are Sinners . He that is under the Law , is under the Edge of the Axe . When David was to go visit his Brethren , and to save them from the Hand of Goliah , he was to look how his Brethren fared , and to take their Pledg , 1. Sam. 17. 18. This is true of Jesus Christ , when he came to save us from the Hand of Death and the Law ; he looked how his Brethren fared , took to heart their deplorable Condition , and put himself into the same Plight , to wit , under the Law , that he might redeem them that were under the Law. I told you before , that he came sinless into the World , that he had a miraculous Conception , and wonderful Birth : And here you see a Reason for it , he was to be put , or made under the Law to redeem . He that will be made under the Law to redeem , had need be sinless , and spotless himself ; for the Law findeth fault with the least , and condemneth man for the first beginning of Sin. Without this then there could not have been Redemption , nor any the Sons of God by Adoption ; no Redemption , because the Sentence of Death had already past upon all ; no Sons by Adoption , because that 's the Effect of Redemption . God sent forth his Son made of a Woman , made under the Law to redeem them that were under the Law , That we might receive the Adoption of Sons . Christ then by being made under the Law , hath recovered his from under the Law , and obtained for them the Priviledg of the Adoption of Sons . For as I told you before , Christ stood a Common Person , presenting in himself the whole Lump of the promised Seed , or the Children of the Promise ; wherefore he comes under the Law for them , takes upon him to do what the Law required of them , takes upon him to do it for them . He began therefore at the first Tittle of the Law , and going in mans Flesh , for man , through the Law , He becomes the End of the Law for righteousness , for every one that believeth . The END of the Law , what is the End of the Law , but perfect and sinless Obedience ? that is the End of the Law both with respect to its Nature , and the Cause of its being imposed . God gave the Law , that compleat Righteousness should by that be found upon men , but because sin was got into man's Flesh , therefore this Righteousness , by us , could not be compleated : Now comes Christ the Lord into the World , clothes himself with the Children's Flesh , addresseth himself to the Work of their Redemption , is made under the Law ; and going through every part of the Law without Sin , he becometh the End of the Law for Justifying Righteousness to every one that believeth , Rom. 10. 4. For he obeyed not the Law for himself , he needed no obedience thereto : 'T was we that needed obedience , 't was we that wanted to answer the Law , we wanted it but could not obtain it , because then the Law was weak through the Flesh ; therefore God sent his own Son , and he did our duty for us , even to become the End of the Law to every one that believeth : In this therefore Christ laboured for us , he was made under the Law to redeem . Therefore , as I said before , It behoved him to be sinless , because the Law binds over to answer for sin at the Bar of the Judgment of God. Therefore did his God-Head assume our humane Flesh , in a clean and spotless way that he might come under the Law , to redeem them that were under the Law. For consisting of two Natures , and the Personality lieing in the God-Head , which gave value and worth to all things done for us by the Man-hood , the Obedience takes denomination from thence , to be the Obedience of God. The Sons Righteousness , the Sons Blood ; the Righteousness of God , the Blood of God , Heb. 5. 8 , 9. Phil. 3. 7 , 8. Acts 20. 28. 1 John 3. 16. Thus Jesus Christ came into the World under the Law to redeem ; not simply as God , but God-Man , both natures making one Christ. The God-head therefore did influence and give value to the human Flesh of Christ in all its Obedience to the Law ; else there would have been wanting that Perfection of Righteousness which only could answer the Demands and Expectation of the Justice of God , to wit , Perfect Righteousness by Flesh. But the Second Person in the God-head , the Son , the Word , coming under the Law for men in their Flesh , and subjecting himself by that Flesh to every tittle , and demand of the Law ; all , and every whit of what was acted , and done by Jesus Christ God-man for us , it was , and is the Righteousness of God : and since it was not done for himself , but for us ( as he saith in the Text , to redeem . ) The Righteousness by which we are set free from the Law , is none other but the Righteousness that alone resideth in the Person of the Son of God. And that it is absolutely necessary thus it should be , is evident , both with respect to God , and also with respect to Man. 1. With respect to God. The Righteousness is demanded by God : therefore he that comes to redeem , must present before God a Righteousness absolutely perfect ; this can be done by none but God. 2. With respect to Man. Man was to present this Righteousness to God , therefore must the Undertaker be man. Man for Man , and God for God , God-Man between God and Men. This Days-man can lay his Hand upon us both , and bring God and Man together in peace , Job . 9. 33. Quest. But some may say , What need of the Righteousness of one that is naturally God ? had Adam who was but a mean Man stood in his Innocency , and done his duty , he had saved himself and all his Posterity . Ans. Had Adam stood he had so long secured himself ( from the Wages of Sin ) and Posterity so long as they were in him . But had Adam sinned , yea , although he had not defiled his Nature with filth , he could never after that have redeemed himself from the Curse of the Law ; because he was not equal with God : for the Curse of the Law is the Curse of God , but no man can deliver himself from the Curse of God , having first transgressed . This is evident because Angels , for sin , lie bound in Chains , and can never deliver themselves . He therefore that redeemeth man from under the Law , must , not only do all the good that the Law requireth , but bear all the Penalty that is due by the Law for sin . Should an Angel assume human Flesh , and in that Flesh do the Law , this Righteousness would not redeem a Sinner , it would be but the Righteousness of an Angel , and so , far short of such a Righteousness as can secure a Sinner from the Wrath of God. But thou shalt love the Lord thy God with all thy Soul , with all thy Heart , with all thy Mind , with all thy Strength . If there was no more required of us , now to redeem our selves , it would be utterly impossible for us to do it , because in the best there is sin , which will intermix it self with every duty of Man. This being so , all the Heart , all the Soul , all the Strength , and all the Mind , to the exact requirement of the Justice of the Law , can never be found in a Natural Man. Besides , For this Work there is required a perfect Memory , always to keep in mind the whole Duty of Man , the whole of every tittle of all the Law , lest sin come in by forgetfulness . 2. A perfect Knowledg and Judgment , lest sin come in by ignorance . 3. An everlasting Unweariedness in all , lest sin and continual Temptations tire the Soul , & cause it to fail before the whole be done . For the Accomplishing this last , he must have , 1. A Perfect Willingness , without the least thought to the contrary . 2. Such an hatred of sin , as is not to be found , but in the Heart of God. 3. A full delight in every Duty , and that in the midst of all temptations . 4. A continuing in all things to the well-pleasing of the Justice of God. I say , should the penalty of the Law be taken off , should God forgive the Penalty and Punishment due to sins that are past , and only demand good works now , according to the Tenour of the Law , no man could be saved : there would not be found that Heart , that Soul , that Mind and that Strength any-where in the World. This therefore must cease for ever unless the Son of God will put his Shoulder to the Work ; but blessed be God he hath done it : When the fulness of the time was come , God sent forth his Son , made of a Woman , made under the Law , to redeem them that are under the Law. Christ took upon him our Sins . BUt Thirdly , Christ our Saviour takes upon him our Sins . This is another step to the Work of our Redemption . He hath made him to be sin for us . Strange Doctrine ! a Fool would think it blasphemy , but Truth hath said it . Truth , I say , hath said , not that he was made to be sin , but that GOD made him to be sin . He bath made him to be sin for us , 1 Cor. 5. 21. This therefore sheweth us how effectually Christ Jesus undertook the Work of our Redemption . He was made to be sin for us . Sin is the great block and bar to our happiness ; sin is the Procurer of all miseries to men both here and for ever . Take away sin , and nothing can hurt us ; for death Temporal , death Spiritual , and death Eternal is the Wages of sin , Rom. 6. 23. Sin then , and man for Sin , is the Object of the Wrath of God. If the Object of the Wrath of God , then is his Case most dreadful ; for who can bear , who can grapple with the Wrath of God! Men cannot , Angels cannot , the whole World cannot . All therefore must sink under sin , but he who is made to be sin for us ; he only can bear sins , he only can bear them away ; and therefore were they laid upon him . The Lord laid upon him the Iniquities of us all , Isa. 53. Mark therefore , and you shall find , that the Reason why God made him to be sin for us , was , That we might be made the Righteousness of God in him . He took our Flesh , he was made under the Law , and was made to be sin for us ; that the Devil might be destroyed , that the Captives might be redeemed , and made the Righteousness of God in him . And forasmuch as he saith , that GOD hath made him to be sin , it declareth that the Design of God , and the Mistery of his Will and Grace was in it . He hath made him to be sin . God hath done it , that we might be made the Righteousness of God in him : there was no other way , the Wisdom of Heaven could find no other way , we could not by other means stand just before the Justice of God. Now what remains , but that we who are reconciled to God by Faith in his Blood , are quit , discharged , and set free from the Law of Sin and Death . Yea , what encouragement to trust in him , when we read That God made him to be sin for us . Quest. But how was Jesus Christ made of God to be sin for us ? Ans. Even so as if himself had committed all our Sins ; that is , they were as really charged upon him , as if himself had been the Actor and Committer of them all . He hath made him to be sin ; not only as a Sinner , but as Sin it self . He was as the Sin of the World , that Day he stood before God in our steed . Some indeed will not have Jesus Christ our Lord to be made sin for us , their Wicked Reasons think this to be wrong Judgment in the Lord : it seems , supposing , that because they cannot imagine how it should be ; therefore God , if he does it , must do it at his Peril , and must be charged with doing wrong Judgment , and so , things that become not his Heavenly Majesty : But against this Duncish Sophistry , we set Paul and Isaiah , the one telling us still , The Lord laid on him the Iniquities of us all ; and the other , That God made him to be sin for us . But these Men , as I suppose , think it enough for Christ to die under that Notion only , not knowing nor feeling the Burden of Sin , and the Wrath of God due thereto . These make him as senceless in his Dicing and as much without reason , as a silly Sheep or Goat who also died for Sin , but so as in name , in shew , and shadow only . They felt not the proper Weight , Guilt , and Judgment of God for Sin. But thou , Sinner , who art so in thine own Eyes , and , who feelest guilt in thine own Conscience ; Know then , that Jesus Christ the Son of the Living God in flesh , was made to be sin for thee , or stood sensibly guilty of all thy Sins before God , and bare them in his own Body upon the Cross. God charged our Sins upon Christ , and that in their guilt and burden ; what remaineth , but that the Charge was real or feigned : if real , then he hath either perished under them , or carried them away from before God : if they were charged but feignedly , then did he but feignedly die for them , then shall we have but feigned benefit by his Death , and but a feigned Salvation at last ; not to say how this Cursed Doctrine chargeth God and Christ with Hypocrisy , the one in saying He made Christ to be sin , the other in saying He bare our sin ; when indeed , and in truth , our guilt and burden never was really upon him . Quest. But might not Christ die for our Sins , but he needs must bear their Guilt or Burden ? Ans. He that can sever sin , and guilt , sin and the Burden , each from other , laying sin and no guilt , sin and no burden on the Person that dieth for Sin , must do it only in his own imaginary Head. No Scripture , nor Reason , nor Sense , saith , understandeth , or feeleth sin when charged , without its guilt and burden . And here we must distinguish between sin charged , and sin forgiven . Sin forgiven , may be seen without guilt or burden , though I think not without shame in this World : But sin charged , and that by the Justice of God , for so it was upon Christ ; This cannot be , but guilt and the burthen , as inseparable companions , must unavoidably lye on that Person . Poor Sinner , be advised to take heed of such deluded Preachers , who with their Tongues smoother than Oil , would rob thee of that Excellent Doctrine , God hath made him to be sin for us : for such , as I said , do not only present thee with a feigned deliverance and forgiveness , with a feigned Heaven and Happiness , but charge God and the Lord Jesus as meer Impostors , who while they tell us that Christ was made of God to be sin for us , affirm , that it was not so REALLY , suggesting this Sophistical Reason , no wrong Judgment comes from the Lord. I say again , this Wicked Doctrine is the next way to turn the Gospel in thy thoughts , to no more than a Cunningly-devised Fable , 2 Pet. 1. and to make Jesus Christ in his dying for our Sins , as brutish as the Paschal-Lamb in Moses's Law. Wherefore , distressed Sinner , when thou findest it recorded in the Word of Truth , that Christ died for our Sins , and that God hath made him to be sin for us : Then do thou consider of sin as it is a Transgression against the Law of God , and that , as such , it procureth the Judgment of God , torments and afflicts the Mind with guilt , and bindeth over the Soul to answer it : sever not sin and guilt asunder , left thou be an Hypocrite like these wicked Men , and rob Christ of his true Sufferings . Besides , to see sin upon Christ but not its guilt , to see sin upon Christ , but not the Legal Punishment ; what is this but to conclude , that either there is no guilt and punishment in sin , or that Christ bare our sin , but we the Punishment ? for the Punishment must be born , because the Sentence is gone out from the Mouth of God against sin . Do thou therefore , as I have said , consider of sin as a Transgression of the Law , 1 John 3. and a Provoker of the Justice of God , which done , turn thine Eye to the Cross , and behold those Sins , in the Guilt and Punishment of them , sticking in the Flesh of Christ. God condemned sin in the Flesh of Christ. He bare our Sins IN his own Body on the Tree , Rom. 8. 3. 1 Pet. 2. 24. I would only give thee this Caution , not sin in the Nature of sin ; Sin was not so in the Flesh of Christ , but sin in the Natural Punishment of it , to wit , Guilt , and the Chastising Hand of Justice . He was wounded for our Transgressions , he was bruised for our Iniquities : The Chastisements of our Peace were upon him , and by his Stripes we are healed , Isa. 53. Look then upon Christ crucified to be as the sin of the World , as if He only had broken the Law ; which done , behold him perfectly innocent in himself , and so conclude , that for the transgressions of God's People he was stricken : That when the Lord made him to be sin , He made him to be sin FOR US . He was made a Curse for us , FOurthly , As he , was made Flesh under the Law , and also Sin ; so he was made a Curse for us . Christ hath redeemed us from the Cross of the Law , being made a Curse for us ; as it is written , Cursed is every one that hangeth on a Tree . This Sentence is taken out of Moses being passed there upon them that for Sin are worthy of death . And if a Man have committed a Sin worthy of death , and thou hang him on a Tree , his Body shall not remain all night upon the Tree , but thou shalt in any-wise bury him that Day , for he that is hanged is accursed of God. By this Sentence Paul concludeth that Jesus Christ was Justly hanged , because sin worthy of Death was upon him . Sin , not of his own but ours . Since then he took our Sins , he must be cursed of God ; for sin is sin where-ever it lies , and justice is justice where-ever it finds it : wherefore since Jesus Christ will bear our Sin , he must be numbred with the Transgressors , and counted worthy to die the Death . He that committeth sin is worthy of death : This , though Christ did not personally do , his Members , his Body , which is his Church , did : and since he would undertake for them with God , and stand in their Sins before the Eyes of his Justice ; He must die the Death by the Law. Sin and the Curse cannot be severed . Sin must be followed with the Curse of God : Sin therefore being removed from us to the Back of Christ , thither goes also the Curse ; for if sin be found upon him , he is the Person worthy to die , worthy by our Sins . Wherefore Paul here setteth forth Christ clothed with our Sins ; and so taking from us the Guilt and Punishment . What punishment , but the Wrath and Displeasure of God. Christ hath redeemed us from the Curse of the Law , being made a Curse for us . In this word [ Curse ] are two things comprized . 1. The Reality of Sin , for there can be no Curse where there is no Sin ; either of the Persons own , or made to be his by his own Consent or the Imputation of Divine Justice . And since Sins are made to be Christ's by Imputation , they are his , though not naturally , yet really , and consequently the Wages due : He hath made him to be sin ; he was made a Curse for us . 2. This word Curse comprizeth therefore the Punishment of Sin , that Punishment properly due to sin from the Hand of God's Justice , which punishment standeth in three things . 1. In charging sin upon the Body and Soul of the Person concerned : and hence we read that both the Body and Soul of Christ , were made an Offering for Sin , Isa. 53. 10. Heb. 10. 10. 2. The Punishment standeth in Gods inflicting of the Just merits of sin upon him that standeth charged therewith , and that is Death in its own nature and strength ; to wit , Death with the Sting thereof : The Sting of Death is sin . This Death did Christ die , because he died for our Sins . 3. The Sorrows and Pains of this Death therefore must be under-gone by Jesus Christ. Now there are divers Sorrows in Death . 1. Such Sorrows as Brutes are subject to . 2. Such Sorrows as Persons are subjects to , that stand in sin before God. 3. Such Sorrows as those undergo who are swallowed up of the Curse and Wrath of God for ever . Now so much of all kind of Sorrow as the Imputation of our Sin , could justly bring from the Hand of Divine Justice , so much of it he had . 1. He had Death . 2. He had the Sting of Death , which is Sin. 3. He was forsaken of God , but could not by any means have those Sorrows which they have that are everlastingly swallowed up of them . It was not possible that he should be holden of it , Act. 2. 24. For where Sin is charged and born , there must of necessity follow the Wrath and Curse of God : Now where the Wrath and Curse of God is , there must of necessity follow the Effects , the Natural Effects . I say , the Natural Effects : to wit , the Sence , the Sorrowful Sence of the Displeasure of an Infinite Majesty , and his Chastisements for the Sin that hath provoked him . There are Effects natural , and Effects accidental ; those Accidental , are such as flow from our weakness , whilst we wrestle with the Judgment of God ; to wit , hellish fear , despair , rage , blasphemy , and the like : These were not incident to Jesus Christ , he being in his own Person every way perfect . Neither did he alwayes endure the Natural Effects ; his Merits relieved , and delivered him . God loosed the Pains of death , because it was not possible he should be holden of it , Acts 2. 24. Christ then was made a Curse for us , for he did bear our sin ; the Punishment therefore , from the Revenging Hand of God must needs fall upon him . Wherefore , by these four things , we see how Christ became our Saviour , he took hold of our Nature , was born under the Law , was made to be sin , and the Accursed of God for us . And observe it ; all this , as I said before , was the Handy-Work of God. God made him Flesh , made him under the Law , God made him to be Sin , and also a Curse for us . The Lord bruised him , the Lord put him to grief , the Lord made his Soul an Offering for Sin , Isa. 53. Not for that he hated him , considering him in his own harmless , innocent , and blessed Person ; for he was daily hid Delight ; but by an act of grace to usward , were our Iniquities laid upon him , and he in our stead , bruised and chastised for them . God loved us , and made him a Curse for us . He was made a Curse for us , That the Blessing of Abraham might come on the Gentiles , through Faith in Jesus Christ , Gal. 3. 13 , 14 , 15. Further Demonstration of this Truth . BEfore I pass this Truth , I will present thee ( Courteous Reader ) with two or three Demonstrations for its further confirmation . First , That Christ did bear our Sin and Curse , is clear because he died , and that without a Mediator . 1. He died , Death is the Wages of Sin , Rom. 6. 23. Now if death be the Wages of sin , and that be true , that Christ did die and not sin , either the Course of Justice is perverted , or else he died for our Sins ; there was no cause of death in him , yet he died Act. 13. 28. He did no Evil , Guile was not found in his Mouth , yet he received the Wages of Sin. Sin therefore , though not of his own , was found upon him , and laid to his Charge , because he died . Christ died for our Sins , Christ gave himself for our Sins , 1 Cor. 15. 1 , 2 , 3. Gal. 1. 4. 1 Pet. 2. 22. He then that will conclude that Christ did not bear our Sin , chargeth God foolishly , for delivering him up to death : for laying on him the Wages , when in no sence he deserved the same . Yea he overthroweth the whole Gospel , for that hangeth on THIS hinge ; Christ died for our Sins . Object . But all that die , do not bear the Curse of God for Sin. Ans. But all that die without a Mediator do : Angels died the Cursed Death , because Christ took not hold of them ; and they for whom Christ never prayeth , they die the Cursed Death , for they perish everlastingly in the unutterable Torments of Hell. Christ too died , that Death which is the Proper Wages of Sin , for he had none to stand for him . I looked , saith he , and there was none to help , and I wondred that there was none to uphold : therefore mine own Arm brought Salvation unto me . And he saw that there was no man : and he wondered that there was no Intercessor , therefore his Arm brought Salvation unto him , and his Righteousness sustained him , Isa. 63. 5. Isa. 59. 16. Christ then died , or endured the Wages of Sin , and that without an Intercessor , without one between God and he : He grappled immediatly with the Eternal Justice of God , who inflicted on him Death , the Wages of Sin : there was no man to hold off the Hand of God ; Justice had his full blow at him , and made him a Curse for Sin. He died for sin without a Mediator , he died the Cursed Death . Secondly , A Second thing that Demonstrateth that Christ died the Cursed Death for Sin : It is the Frame of Spirit that he was in at the time that he was to be taken . Never was poor mortal so beset with the apprehensions of approaching death as was this Lord Jesus Christ ; Amazement beyond measu●e , Sorrow that exceeded seized upon his Soul. My Soul , saith he , is exceeding sorrowful even unto Death . And he began , saith Mark , to be sore amazed , and to be very heavy , Mat. 26. 38. Mar. 14. 33. Add to this , That Jesus Christ was better able to grapple with death , even better able to do it alone , than the whole World joyn'd altogether . 1. He was anointed with the Spirit without Measure , Joh. 3. 34. 2. He had all Grace perfect in him , John 1. 16. 3. Never none so soaked in the Bosom of his Fathers Love as himself , Prov. 8. 23 , 30. 4. Never none so harmless , and without sin as he , and consequently never man had so good a Conscience as he , Heb. 7. 26. 5. Never none prepared such a stock of good Works to bear him company at the Hour of Death as he . 6. Never none had greater assurance of being with the Father Eternally in the Heavens than he . And yet behold , when HE comes to die , how weak is he , how amazed at death , how heavy , how exceeding sorrowful ; and I say , no cause assigned but the Approach of Death . Alas ! How often is it seen , that we Poor Sinners can laugh at destruction when it cometh : yea , and rejoice exceedingly when we find the Grave , Job . 3. 22. looking upon death as a part of our Portion ; yea , as that which will be a means of our present relief and help , 1 Cor. 3. 22. This Jesus Christ couldnot do , considered as dying for our Sin , but the nearer death , the more heavy , & oppressed with the thoughts of the Revenging Hand of God. Wherefore he falls into an Agony , and Sweats ; not after the common rate , as we do when death is severing Body and Soul. His Sweat was as it were great drops ( Clodders ) of Blood , falling down to the Ground , Luk. 22. 44. What , I say , should be the Reason , but that death assaulted him with his Sting . If Jesus Christ had been to die for his Vertues only , doubtless he would have born it lightly , and so he did as he died , bearing witness to the Truth , He endured the Cross , and despised the Shame , Heb. 12. 1 , 2 , How have the Martyrs despised death , and as it were , not been careful of that , having peace with God by Jesus Christ , scorning the most Cruel Torments that Hell and Men could devise and invent ; but Jesus Christ could not do so , as he was a Sacrifice for sin , he died for sin , he was made a Curse for us . O my Brethren , Christ died many deaths at once , he made his Grave with the Wicked , and with the Rich in his Deaths . Look how many thousands shall be saved , so many deaths did Jesus die ; yet it was but once he died . He died thy death , and my death , and so many deaths as all our Sins deserved , who shall be saved from the Wrath to come . Now to feign that these Sorrows , and this Bloody Agony was not real , but in shew only ; What greater Condemnation can be passed upon Jesus Christ , who loved to do all things in the most feigned Simplicity ? It was therefore because of sin ; the Sin that was put into the Death he died , and the Curse of God that was due to Sin ; That , That made death so bitter to Jesus Christ ; 't is Christ that died . The Apostle speaks as if never any died but Christ , nor indeed did there , so wonderful a Death as he , Rom. 8. Death considered simply , as it is a deprivation of natural life could not have these Effects in a Person , personally more Righteous than an Angel. Yea , even Carnal Wicked Men not awakened in their Conscience how securely can they die . It must therefore also be concluded , that the Sorrows , and Agony of Jesus Christ came from a higher cause , even from the Guilt of sin , and from the Curse of God that was now approaching for that Sin. It cannot be attributed to the Fear of Men , their Terrour could not make him afraid ; that was contrary to his Doctrine , and did not become the Dignity of his Person ; it was sin , sin , sin , and the Curse due to sin . Thirdly , It is evident that Christ did bear and die the Cursed Death for sin ; from the Carriage and Dispensation of God towards him . First , from the Carriage of God. God now becomes as an Enemy to him . 1. He forsakes him . My God , my God , why hast thou forsaken me ? Yea , the Sence of the Loss of God's comfortable Presence abode with him even till he gave up the Ghost . 2. He dealeth with him as with one that hath sinned , he chastiseth him , he bruiseth him , he striketh and smiteth him , Isa. 53. and was pleased , that is , his Justice was satisfied , in so doing . It pleased the Lord to bruise him , he hath put him to grief . These things could not he , had he only considered him in his own Personal standing , ( where was the Righteous forsaken . ) Without the Consideration of Sin , he doth not willingly afflict , nor grieve the Children of Men ; that is , not out of pleasure , or without sufficient cause . Jesus Christ then , since he is under this withdrawing , chastising , bruising , and afflicting Displeasure of God , he is all that time under sin , under our sins , and therefore thus accursed of God , his God. Secondly , Not only the Carriage of God , but his Dispensations , his visible Dispensations , plainly declare that he stood before God in our Sins , Vengeance suffered him not to live . Wherefore God delivered him up . He spared not his own Son , but delivered him up for us all , Rom. 8. 32. 1. He delivered him into the Hands of Men , Mar : 9. 31. 2. He was delivered into the Hands of Sinners , Luk. 24. 7. 3. He was delivered unto Death , Rom. 4. 25. 4. Yea , so delivered up , as that they both had him to put him to death , and God left him for that purpose in their Hands : yea , was so far off from delivering him , that he gave way to all things that had a tendency to take his Life from the Earth . Now may men do what they will with him , he was delivered to their Will. 1. Judas may sell him . 2. Peter may deny him . 3. All his Disciples forsake him . 4. The Enemy apprehends him , binds him , they have him away like a Thief to Caiaphas the High-Priest , in whose House he is mocked , spit upon , his Beard is twitched from his Cheeks ; now they buffet him and scornfully bow the Knee before him : Yea , his Visage is so marred more than any mans , and his Form more than the Sons of Men , Isa. 52. 13 , 14 , 15. Now he is sent to the Governor , defaced with Blows and Blood ; who delivereth him into the Hand of his Souldiers ; they Whip him , Crown him with Thorns , and stick the Points of the Thorns fast in his Temples , by a Blow with a Staff in their Hand : Now is he made a Spectacle to the People , and then sent away to Herod , who with his Men of War set him at naught ; no God appearing for his Help . In fine , they at last condemn him to Death , even to the Death of the Cross , where they hang him up by Wounds made through his Hands and his Feet , between the Earth and the Heavens , where he hanged for the space of Six Hours , to wit , from Nine in the Morning , till Three in the Afternoon . No God yet appears for his help , while he hangs there ; some rail at him , others wagg their Heads , others tauntingly say , He saved others , himself he cannot save ; some divide his Raiment , casting lots for his Garments before his Face , others mockingly bid him come down from the Cross , and when he desireth succour , they give him Vinegar to drink . No God yet appears for his help . Now the Earth quakes , the Rocks are rent , the Sun becomes black , and Jesus still cries out that he was forsaken of God ; and presently boweth his Head and dies : read Mat. 26. Chap. 27. Mar. 14. Chap. 15. and Luk. 22. Chap. 23. John 18. Chap. 19. And for all this there is no cause assigned from God , but Sin. He was wounded for our Transgressions , he was bruised for our Iniquities , and the chastisement of our Peace was upon him , and by his Stripes we are healed , Isa. 53. The Sum then is , That Jesus Christ the Lord by taking part of our Flesh , became a Publick Person , not doing , nor dying in a private Capacity , but in the room and stead of Sinners , whose Sin deserved Death and the Curse of God : all which Jesus Christ bare in his own Body upon the Tree . I conclude then , that my Sin is already crucified , and accursed in the Death and Curse Christ under-went . I come now to some Objections . Objection First . CHrist never was a Sinner , God never supposed him to be a Sinner , neither did our Sins become really his , God never reputed him so to have been ; therefore hate or punish him as a Sinner he could not ; for no false judgment can belong to the Lord. 1. Ans. That Christ was not a Sinner Personally , by acts , or doings of his own , is granted , and in this sense 't is true , that God did never suppose him to be a Sinner , nor punished him as such a Sinner , nor did he really ( if by really you understand naturally ) become our Sin , nor did God ever repute him so . 2. But that Christ stood before God in our Sins , and that God did not only suppose him so to stand , but set him in them , put them upon him , and count them as his own , is so true , that he cannot at present be a Christian that denies it . The Lord hath laid upon him the Iniquities of us all , Isa. 53. 1 Pet. 2. 22. 3. So then , though God did not punish him for sin of his own committing , yet he punished him for sin of our committing . The Just suffered for the unjust , 1 Pet. 3. 18. 4. Therefore it is true , That though Christ did never really become sin of his own , he did really become our Sin , did really become our Curse for sin : If this be denyed , it follows that he became our Sin but feignedly , that he was made our Curse , or a Curse for us , but in appearance , shew , or in dissimulation ; but no such action or work can proceed of the Lord. He did then really lay our Sin , and his Curse upon him for our Sin. 2. Object . But if Christ indeed hath suffered for our Sins , and endured for them that Curse , that of justice is due thereto : then hath he also endured for us the proper torments of Hell , for they are the Wages of our Sins . Ans. Many things might be said in answer to this Objection . But briefly ; 1. What God chargeth upon the Soul for sin , is one thing , and what followeth upon that Charge , is another . 2. A difference in the Person suffering , may make a difference in the Consequences that follow upon the Charge . Let us then consider of both these things . 1. The Charge is Sin , God charged him with our Sins . 2. the Person then stands guilty before the Judgment of God. The Consequences are : 1. The Person charged sustains , or suffereth the Wrath of God. 2. This Wrath of God is expressed , and inflicted , on Body and Soul. The Consequences are : 1. God forsaketh the Person charged , and being left , if he cannot stand , he falleth under the Power of guilt and horror of the same . If the Person utterly fall under this Charge , as not being able to wrestle with , and overcome this Wrath of God , then despair , horror of Hell , rage , blasphemy , darkness , and damnable anguish immediately swallow him up , and he lieth for ever and ever in the Pains of Hell , a Monument of Eternal Vengeance . Now that Christ under-went the Wrath of God 't is evident , because he bare our Curse ; That God forsook him , he did with strong crying and tears acknowledg ; and therefore that he was under the Soul-afflicting sence of the loss of God's Favor , and under the sence of his Displeasure must needs flow from the Premises . But now , because Christ Jesus the Lord , was a Person infinitly differing from all others that fall under the Wrath of God : therefore those things that flow from damned Sinners , could not flow from him . 1. Despair could not rise in his Heart , for his Flesh did rest in hope ; and said even when he suffered , Thou wilt not leave my Soul in Hell , Acts 2. 27. 2. The Everlastingness of the Punishment therefore , nor the Terrors that accompany such , could not fasten upon him ; for he knew at last that God would Justifie him , or approve of his Works that they were Meritorious . And mark , Everlasting Punishment is not the proper Wages of sin , but under a supposition that the Person suffering be not able to pay the Debt . Thou shalt not depart thence till thou hast paid the very last Mite . The difference then of the Persons suffering may make a difference , though not in the Nature of the Punishment ; yet in the Duration , and Consequences of it . 1. Christ under the Sentence , was as to his own Personal Acts only , altogether innocent ; the Damned , only altogether Sinners . 2. Christ had in him , even then the utmost Perfection of all graces and vertues ; but the Damned , the Perfection of Sin and Vileness . 3. Christ's Humanity had still Union with his God-head ; the Damned , Union only with Sin. 4. Now an Innocent Person , perfect in all graces , as really God , as Man , can better wrestle with the Curse for sin , than either sinful Men or Angels . 1. While they despair , Christ hopes . 2. While they blaspheme , Christ submits . 3. While they rage , Christ justifies God. 4. While they sink under the burden of Sin and Wrath , Christ recovereth by vertue of his Worthiness . Thou wilt not leave my Soul in Hell , neither wilt thou suffer thy Holy one to see corruption . He was Gods Holy one , and his Holiness prevailed . So that it follows not , That because Christ did undergo the Curse due to our Sins , he therefore must have those accidental Consequences which are found to accompany damned Souls . 3. Object . But the Scripture saith , That the Wages of Sin is everlasting punishment . Depart from me ye cursed into everlasting fire , prepared for the Devil and his Angels , Mat. 25. Ans. This Objection is partly answered already , in the Answer to that fore-going . But further ; 1. Consider , The Wages of Sin is Death , and punishment under the Wrath of God. Till those that die the Death for Sin , have paid the utmost Farthing , Mat. 5. 25. Luk. 12. 58 , 59. 2. So then the everlastingness of the Punishment , lieth here ; If the Person suffering be not able to make amends to justice for the Sins for which he suffereth ; else justice neither would , nor could , because 't is just , keep such still under punishment . 3. The Reason then why fallen Angels , and damned Souls have an everlastingness of Punishment allotted them , is because , by what they suffer : they cannot satisfy the Justice of God. 4. The Conclusion then is , though the Rebukes of God for Sin by death and punishment after , be the Rebukes of Eternal Vengeance ; yet the Eternity of that Punishment , is for want of merit : could the Damned merit their own Deliverance , Justice would let them go . 5. It is one thing therefore to suffer for sin , by the stroke of Eternal Justice , and another thing to abide for ever a Sufferer there : Christ did the First , the Damned do the Second . 6. His Rising therefore from the Dead the third Day doth nothing invalid his Sufferings , but rather sheweth the Power of his Merit . And here I would ask a Question , Had Christ Jesus been more the Object of Faith , if weakness and endless infirmity had kept him under the Curse , than by rising again from the Dead , want of merit causing the one , sufficience thereof causing the other ? 7. If men will not believe that Christ hath removed the Curse , because he is risen again ; they would much more strongly have doubted it , had he been still in the Grave . But O amazing darkness ! to make that an Argument , that his Sufferings wanted merit , which to God himself is sufficient proof that he hath purged our Sins for ever . For this Man after he had offered up one sacrifice for Sins for ever , sat down on the Right Hand of God , Heb. 10. 12. 4. Object . But the Scripture saith , Christ is our Example and that in his very death , 1 Pet. 2. 21. Ans. Christ in his Sufferings , and Death , is both Sacrifice and Example . 1. A Sacrifice . Christ our Passeover is Sacrificed for us . And again , He gave himself for us , an Offering , and a Sacrifice to God for a sweet-smelling Savor . And thus he made Reconciliation for Iniquity , and brought in Everlasting Righteousness , 1 Cor. 5. 8. Ephes. 5. 1 , 2. Dan. 9. 2. 2dly . He was also in his Sufferings Exemplary , and that in several particulars . 1. In his meek Deportment , while he was apprehended , Isa. 53. 7. 2. In doing them good that sought his Life , Luk. 22. 50 , 51. 3. In his Praying for his Enemies , when they were in their Out-rage , Luk. 23. 34. 4. When he was reviled , he reviled not again ; when he suffered he threatned not , but committed himself to him that judgeth Righteously , 1. Pet. 2. 23. In these respects , I say , he was Exemplary , and brought honour to his Profession by his good Behaviour : And O how beautiful would Christianity be in the Eyes of Men , if the Disciples of our Lord would more imitate him therein ! But what ? Because Christ is our Pattern , is he not our Passeover ? or , because we should in these things follow his Steps , died he not for our Sins ? Thus to conclude , would not only argue thee very erroneous , but such a Conclusion would overthrow the Gospel ; it being none other but a great flight of Satan , to shut out the whole by a Part , and to make us Blasphemers , while we plead for Holiness . Look then upon the Death of Christ under a double Consideration . 1. As he suffered from the Hand of God. 2. As he suffered from the Hand of Men. Now as he suffered by God's Hand , so he suffered for sin ; but as he suffered from Men , so he suffered for righteousness sake . Observe then , That as he suffered for sin , so no MAN took away his Life ; but as he suffered for righteousness , so THEY slew him by wicked hands : What is it then ? Christ must needs have suffered , and the Wisdom of God had so ordained . That those things which God before had shewed by the Mouth of all his Prophets , that Christ should suffer , he hath so fulfilled , Acts 3. 18. Thus therefore we ought to distinguish of the Causes , and Ends of the Death of Christ. Again , As Christ suffered for sin , so he would neither be taken at mans pleasure , nor die at mans time . 1. Not at mans pleasure , and hence it was that they so often sought his Life in vain , for his Hour was not yet come ; to wit , the Hour in which he was to be made a Sacrifice for our Sin , John 13. Chap. 17. 1 , 2. Chap. 18. 1 , 2. 2. Not at their Time ; but contrary to all expectation , when the due time was come , he bowed his Head and gave up the Ghost , John 19. 30. And for this last work he had power given him of God , that is , power to die when he would . I have power , said he , to lay down my Life , and I have power to take it again ; This Power never man had before . This made the Centurion wonder , and made Pontius Pilat marvel : And indeed well they might , for it was as great a Miracle as any he wrought in his Life . It demonstrated him to be the Son of God , Mar. 15. 38 , 39. The Centurion knowing that according to nature he might have lived longer , concluded therefore that his dying at that instant was not , but miraculously . And when he saw that he so cried out , and gave up the Ghost , he said , Truly this Man was the Son of God. And the Reason why he had power to die , was , That he might offer his Offering willingly , and at the Season . 1. Willingly . If his Offering be a Burnt-Sacrifice of the Lord , let him offer a Male without blemish , he shall offer it of his own voluntary Will , at the Door of the Tabernacle of the Congregation before the Lord , Levit. 1. 3. 2. He must offer it at the Season . Thou shalt keep this Ordinance ( the Passeover ) in his Season , Exod. 13. 10. Now both these Offerings having immediate respect to the Offering of the Body of Christ for sin ( for he came in the room of all burnt-Sacrifices , ) the Passeover also was a Type of him , Heb. 10. 3 , 4 , 5 , 6. 1 Cor. 5. 7 , 8. Therefore , he being now the Priest as well as Sacrifice , must have Power and Will to offer his Sacrifice with acceptation ; and this the Scripture testifieth he did where it saith , In due time Christ died for the Ungodly , Rom. 5. 8 , 9. In due time , that is at the time appointed , at the acceptable time . Thou must therefore , unless thou art willing to be deceived , look upon the Sufferings of Christ , under a double Consideration , and distinguish between his Sufferings as our Example , and his Suffering for our Sins . And know , that as he suffered as our Example , so he suffered only for righteousness sake from the Hands of wicked Men ; but as he suffered for our Sins , so he suffered ( as being by God reputed wicked ) the Punishment that was due to sin even the dreadful Curse of God : Not that Christ died two deaths one after another , but he died at the same time upon a double account ; for his Righteousness sake from Men ; for our sins , from the Hand of God. And , as I said before , had he only suffered for righteousness sake , death had not so amazed him , nor had he been so exceeding heavy in the Thoughts of it ; that had never put him into an Agony , nor made him Sweat , as it were , great drops of Blood. Besides , When men suffer only for righteousness sake , God doth not use to hide his Face from them , to forsake them , and make them accursed ; But Christ hath delivered us from the Curse of the Law , being made a Curse for us . Object . But if indeed Christ hath paid the full price for us by his Death , in suffering the Punishment that we should have done : wherefore is the Scripture so silent , as not to declare , that by his Death he hath made satisfaction ? Ans. No Man may teach God Knowledg , he knoweth best how to deliver his Mind in such words and terms as best agree with his Eternal Wisdom , and the Consciences of these that are truly desirous of Salvation , being over-burdened with the guilt of Sin. Perhaps the Word Satisfaction will hardly be found in the Bible ; and where is it said in so many words , God is dissatisfied with our Sins ? Yet 't is sufficiently manifest , that there is nothing that God hateth but sin , and Sinners for the Sake of sin . What meant he by turning Adam out of Paradise , by drowning the Old World , by burning up Sodom with Fire and Brimstone from Heaven ? What meant he by drowning of Pharaoh , by causing the Ground to swallow up Corah and his Company , and by his destroying Israel in the Wilderness , if not to shew that he was dissatisfied with Sin ? That God is also satisfied , yea , more than satisfied by Christ's Sufferings for our Sins , is apparent : For granting that he died for them , as these Scriptures declare , Isa. 53. 1 Cor , 15. 1 , 2 , 3 , 4. Gal. 1. 4. 1 Cor. 5. 8. 2 Cor. 5. 21. Gal. 3. 13. 1 Pet. 2. 24. Chap. 3. 18. 1 Joh. 2. 2. Chap. 3. 16. Chap. 4. 14. Revel . 1. 5. Chap. 5. 9. Isa. 49. 4 , 5 , 6. 1. It is apparent , because it is said ; That God smelled in that Offering of the Body of Christ for our Sins , a Sweet-smelling Savor . He gave himself for us an Offering , and a Sacrifice to God for a sweet-smelling Savor , Ephes. 5. 2. 2. It is apparent , because it is said expresly , That God for Christ's Sake doth now forgive . Be ye kind one to another , tender-hearted , forgiving one another , even as God for Christ's Sake bath forgiven you , Ephes. 4. 32. 3. It is apparent that God is satisfied with Christ's Blood for our Sins , because he hath declared , that he can justifie those that believe in , or rely upon that Blood for Life , in a way of Justice and Righteousness . Being justified freely by his Grace through the Redemption that is in Jesus Christ ; whom God hath set forth to be a Propitiation through faith in his Blood , to declare his Righteousness for the Remission of sins , that are past through the forbearance of God. To declare , I say , at this time his Righteousness , that he might be just , and the Justifier of him that believeth in Jesus , Rom. 3. 24 , 25 , 26. Now , I say , to object against such plain Testimonies , what is it , but 1. To deny that Christ died for Sin ; or to conclude , 2. That having so done , he is still in the Grave : Or , 3. That there is no such thing as Sin : Or , 4. No such thing as Revenging Justice in God against it : Or , 5. That we must die our selves for our Sins : Or , 6. That sin may be pardoned without a satisfaction : Or , 7. That every man may merit his own Salvation . But without shedding of Blood there is no Remission , Heb. 9. 22. To avoid therefore these cursed Absurdities , it must be granted that Jesus Christ by his Death did make satisfaction for sin . But the word Satisfaction may not be used by the Holy Ghost , perhaps , for that it is too short and scanty a Word to express the Blessedness that comes to Sinners by the Blood of Christ. 1. To make satisfaction amounts to no more than compleatly to answer a legal Demand for harms and injuries done . Now this when done to the full , leaveth the Offender there where he was before he committed the Injury . Now if Christ had done no more than this , he had only paid our debt , but had not obtained eternal redemption for us . 2. For a full Satisfaction given by this Man for harms done by another , may neither obtain the Love of the Person offended , nor the smallest Gift which the Person offending hath not deserved . Suppose I owe to this Man ten thousand Talents , and another should pay him every Farthing , there remaineth over and above , by that compleat Satisfaction , not one single half-Penny for me . Christ hath therefore done more than to make satisfaction for sin by his Blood. He hath also made us Kings and Priests to God and his Father , and we shall reign with him for ever and ever , Revel . 1. 5 , 6. Chap. 22. 5. But take a few more Scriptures for the Proof of the Doctrine before asserted . First , We have redemption through his Blood , Col. 1. 14. 1. Redemption from Sin , Ephes. 1. 7. 2. Redemption from Death , Heb. 2. 14 , 15. Hos. 13. 14. 3. Redemption from Satan , Heb. 2. 15. 4. Redemption from the World , Gal. 1. 4. 5. Redemption to God , Revel . 5. 9. 6. Eternal Redemption . Neither by the Blood of Goats and Calves , but by his own Blood , he entered in once into the Holy Place , having obtained Eternal Redemption for us , Heb. 9. 12. Secondly , We are said also to be washed in his Blood. 1. Our Persons are washed ; He loved US , and washed US from our Sins in his own Blood , Rev. 1. 5. 2. His Blood washeth also our Performances , Our Robes are washed , and made white in the Blood of the Lamb , Revel : 7. 14. Thirdly , We are said to be purged by his Blood. 1. Purged from Sin before God. When he had by himself purged our Sins , he sat down on the Right Hand of God , Heb. 1. 3. 2. Purged from evil Consciences . How much more shall the Blood of Christ , who through the Eternal Spirit offered himself without spot to God ; purge your Conscience from dead works , to serve the Living God ? Heb. 9. 14. Fourthly , We are said to be made nigh to God by his Blood. But now in Christ Jesus , ye who sometimes were afar off , are made nigh by the Blood of Christ , Ephes. 2. 13. Fifthly , Peace is said to be made by his Blood. 1. Peace with God , Col. 1. 20. 2. Peace of Conscience , Heb. 10. 19 , 20 , 21 , 22. 3. Peace one with another , Ephes. 2. 14. Sixthly , We are said to be justified by his Blood. Much more being now justified by his Blood , we shall be saved from wrath through him , Rom. 5. 9. Justified , that , is acquitted : 1. Acquitted before God , Ephes. 5. 25 , 26. 2. Acquitted before Angels , Mat. 28. 5. 3. Acquitted by the Law , Rom. 3. 21 , 22 , 23. 4. Acquitted in the Court of Conscience , Heb. 9. 14. Seventhly , We are said to be saved by his Blood , Rom. 5. 8 , 9. Eightly , We are said to be reconciled by his Blood , Col. 1. 2● , 21 , 22. Ninthly , We are said to be sanctified by his Blood , Heb. 13. 12. Tenthly , We are said to be admitted into the Holiest by his Blood , Heb. 10. 19. Eleventhly , We are said to have Eternal Redemption by his Blood , Heb. 9. 12. Yea Lastly , This Blood which was once spilt upon the Cross , will be the burden of our Song in Heaven it self for ever and ever , Revel . 5. 9. Now if we be redeemed , washed , purged , made nigh to God , have peace with God , if we stand just before God , are saved , reconciled , sanctified , admitted into the Holiest ; if we have eternal Redemption by his Blood , and if his Blood will be the burden of our Song for ever : then hath Christ paid the full price for us by his Death ; then hath he done more than made satisfaction for our Sins . Several Demonstrations more , proving the former Doctrine . BUt before I conclude this Answer , I will give you nine or ten more undeniable Demonstrations , to satisfie you , if God will bless them to you , in the Truth of this great Doctrine , to wit , That Jesus Christ by what he hath done hath paid the full Price to God for the Souls of Sinners , and obtained Eternal Redemption for them . The first Demonstration . ANd First , I begin with his Resurrection : THAT God that delivered him up unto death , and that made him a Curse for Sin ; THAT God raised him up from the dead . But God raised him from the Dead , Act. 3. 15. Chap. 13. 30. Now considering , that at his Death he was charged with our Sins , and accursed to death for our Sins : That Justice that delivered him up for them , must have amends made to him , before he acquit him from them ; for there can be no change in Justice . Had he found him in 〈◊〉 Sins in the Grave , as he found him in them upon the Tree , ( for he had them in his Body on the Tree , 1 Pet. 2. 24. ) he had left him there as he left him upon the Tree : yea , he had as surely rotted in the Grave , as ever he died on the Tree . But when he visited Christ in the Grave , he found him a Holy , Harmless , Undefiled , and Spotless Christ , and therefore he raised him up from the Dead . He raised him up from the dead , having loosed the Pains of Death ; because it was not possible that he should be helden of it , Act. 2. 24. Quest. But why not possible now to be helden of death ? Ans. Because , the Cause was removed , Sin was the Cause , he died for our Sins , he gave himself for our Sins , 1 Cor. 15. 1 , 2 , 3. Gal. 1. 4. These Sins brought him to death : But when God that had made him a Curse for us , looked upon him into the Grave , he found him there without sin , and therefore loosed the Pains of Death ; for Justice saith , This is not possible , because not lawful , that he who lieth sinless before God , should be swallowed up of death ; therefore he raised him up . Quest. But what did he do with our Sins ? for he had them upon his Back . Ans. 'T is said he TOOK them away : Behold the Lamb of God that taketh away the sin of the World ; 'T is said he PUT them away . Now once in the End of the World hath he appeared to put away sin by the Sacrifice of himself , Joh. 1. 29. Heb. 9. 26. That is , by the Merit of his undertaking he brought into the World , and set before the Face of God such a Righteousness , that out-weigheth , and goeth far beyond that Sin ; and so did hide sin from the Sight of God : Hence , he that is justified , is said , to have his Sins HID , and covered . Blessed is the Man whose Transgressions are forgiven , and whose Sin is covered , Rom. 4. 7. covered with the Righteousness of Christ. I spread my skirt over thee , and covered thy Nakedness , thy Sins , Ezek. 16. 8. Christ Jesus therefore , having by the Infiniteness of his Merit , taken away , put away , or hidden our Sins from the Face of God ; therefore he raised him up from the Dead . You find in that 16th of Leviticus mention made of two Goats , one was to be slain for a Sin-Offering , the other to be left alive : The Goat that was slain , was a Type of Christ in his Death , the Goat that was not slain , was a Type of Christ in his Merit . Now this living Goat , HE carried away the Sins of the People into the Land of forgetfulness . And Aaron shall lay both his Hands upon the head of the Live-Goat , and confess over him all the Iniquities of the Children of Israel , and all their Transgressions , in all their Sins , putting them upon the Head of the Goat , and shall send him away by the Hands of a fit Man into the Wilderness , and the Goat shall bear upon him all their Iniquities unto a Land not inhabited , Levit. 16. Thus did Jesus Christ bear away by the Merit of his Death , the Sins and Iniquities of them that Believe ; wherefore , when God came to him in the Grave , he found him , Holy and Undefiled , and raised him up from the Dead . And observe it , As his Death was for our Sin , so his Rising again was for our Discharge : for both in his Death and Resurrection he immediately respected our Benefits ; he died for us , he rose from the Dead for us . He was delivered for our Offences , and was raised again for our Justification , Rom 4. 25. By his Death he carried away our Sins , by his Rising , he brought to us Justifying Righteousness . There are five Circumstances also attending his Resurrection , that shew us how well-pleased God was with his Death . 1. It must be solemnized with the Company , Attendance and Testimony of Angels , Mat. 28. 1 , 2 , 3 , 4 , 5 , 6. Luk. 24. 3 , 4 , 5 , 6. John 20. 11 , 12. 2dly . At , or just upon his Resurrection , the Graves , where many of the Saints , for whom he died , lay asleep , did open , and they followed their Lord in full Triumph over Death . The Graves were opened , and many Bodies of Saints which slept arose , and came out of their Graves after his Resurrection , and went into the Holy City , and appeared unto many , Mat. 27. 52. These Saints coming out of their Graves after him ; what a Testimony is it , that he , for them , had taken away Sin , and destroyed him that had the Power of Death : yea , what a Testimony was it that he had made amends to God the Father , who granted him at his Resurrection , to have presently out of the Grave , Of the Price of his Blood , even the Body of many of the Saints which slept . He was declared to be the Son of God with Power by the Spirit of Holiness , and the Resurrection from the Dead , Rom. 1. 4. It saith not , by his Resurrection , though that be true ; But by the Resurrection , meaning the Resurrection of the Bodies of the Saints which slept , because they rose by vertue of his Blood ; and by that he was with power declared to be the Son of God. They I say , were part of his Purchase , some of them for whom Christ died : Now for God to raise them , and that upon , and by vertue of his Resurrection ; what is it , but an open Declaration from Heaven , that Christ by his Death hath made amends for us , and obtained Eternal Redemption for us ? 3thly . When he was risen from the Dead , God , to confirm his Disciples in the Faith of the Redemption that Christ had obtained by his Blood , brings him to the Church , presents him to them alive , shews him openly , sometimes to two or three , sometimes to eleven or twelve , and once to above five hundred Brethren at once , Acts 1. 3. Chap. 10. 40. Luk. 24. 13 , 14 , 15 , 16. 31. John 20. 19. Chap. 21. 1 , 2 , 3 , &c. 1 Cor. 15. 3 , 4 , 5 , 6 , 7 , 8. 4thly . At his Resurrection , God gives him the Keys of Hell and of Death , Revel . 1. 16 , 17. Hell and Death are the Effects and Fruits of Sin. The Wicked shall be turned into Hell , and the Wages of Sin is Death . But what then are Sinners the better for the Death and Blood of Christ ? O! They that dare venture upon him are much the better , for they shall not perish unless the Saviour will damn them ; for he hath the Keys of Hell and of Death . Fear not , saith he , I am the First and the Last , I am he that liveth , and was dead , and behold , I am alive for evermore , and have the Keys of Hell and Death . These were given him at his Resurrection ; as if God had said , My Son thou hast spilt thy Blood for Sinners , I am pleased with it , I am delighted in thy Merits , & in the Redemption which thou hast wrought ; in token hereof , I give thee the Keys of Hell and of Death : I give thee all Power in Heaven and Earth , save who thou wilt , deliver who thou wilt , bring to Heaven who thou wilt . 5thly . At Christ's Resurrection , God bids him ask the Heathen of him , with a Promise to give him the uttermost parts of the Earth for his Possession . This Sentence is in the second Psalm , and is expounded by Paul's Interpretation of the Words before , to be spoken to Christ at his Resurrection Thou art my Son , this Day have I begotten thee . I have begotten thee , that is , saith Paul , from the Dead . He hath raised up Jesus again , as it is also written in the Second Psalm . Thou art my Son , this day have I begotten thee , Act. 13. 30 , 31 , 32 , 33 , 34. Now mark at his Raising him from the Dead , he bids him ask , ASK of me , and that the Heathen : As if God had said , My Son , thy Blood hath pacified , and appeased my Justice ; I can 〈◊〉 in justice , for thy sake , forgive poor Mortals their Sin ; ASK them of me , ASK them , though they be Heathens , and I will give them to thee , to the utmost Ends of the Earth . This is then the First Demonstration to prove that Jesus Christ by what he hath done , hath paid full price to God for the Souls of Sinners , and obtained Eternal Redemption for them ; namely , his being Raised again from the Dead . The Second Demonstration . SEcondly . A Second thing that demonstrateth this Truth , is , That he Ascended , and was received up into Heaven . So after the Lord had spoken to them , he was received up into Heaven , Mar. 16. 19. This Demonstration consisteth of two parts . 1. Of his Ascending . 2. Of his being Received . First , For his Ascending . He is ascended on High , Ephes. 4. 8. This Act of Ascending answereth to the High-Priest under the Law , who , after they had killed the Sacrifice , he was to bring the Blood into the most Holy Place , to wit , the inner-Temple , the Way to which , was ascending or going up , 2 Chron. 9. Now consider the Circumstances that attended his Ascending , when he went to carry his Blood to present it before the Mercy-Seat : and you will find , they all say amends is made to God for us . 1. At this , He is again attended , and accompanied with Angels , Act. 1. 10 , 11. 2. He ascendeth with a shout , & with the sound of a Trumpet , with sing Praises , sing Praises , sing Praises , Psal. 47. 5 , 6. 3. The Enemies of mans Salvation are now tied to his Chariot-wheels . When he ascended on High , he led captivity captive , Ephes. 4. that is , he led Death , Devils , and Hell , and the Grave , and the Curse , captive , for these things were our Captivity . And thus did Deborah prophecy of him , when she cried , Arise Barak and lead thy Captivity captive , thou Son of Abinoam . This David also fore-saw when he said , Thou hast ascended on high , thou hast led Captivity captive , Judges 5. 12. Psal. 68. 18. 4. The Apostles must be the Beholders of his going up , and must see the Cloud receive him out of their Sight , Act. 1. 11 , 12. The Consideration of these things strongly inforceth this Conclusion , That he hath spoiled what would have spoiled us , had he not by his Bloodshed taken them away : And I say , for God to adorn him with all this Glory in his Ascension ; THUS to make him ride Conqueror up into the Clouds ; THUS to go up with found of Trumpet , with shout of Angels , and with Songs of Praises ; and let me add , to be accompanied also with those that rose from the Dead after his Resurrection , who were the very Price of his Blood. This doth greatly demonstrate , That Jesus Christ by what he hath done , hath paid full price to God for the Souls of Sinners , and obtained Eternal Redemption for them ; he had not else rid thus in Triumph to Heaven . 2. I come now to his being Received : He was received up into Heaven . The High-Priest under the Law , when he ascended into the Holiest , he was , there to offer the Blood ; which Holiest was the Type of Heaven , Exod. 19. 10 , 11. Heb. 9. 24. But because the Sacrifices under the Law could not make them that did the Service perfect as pertaining to the Conscience ; therefore they were to stand , not sit , to come out again , not tarry there . For it is not possible that the Blood of Bulls and Goats , should take away sin ; wherefore , when he cometh into the World , he saith , Sacrifice and Offerings thou wouldest not , but a Body hast thou prepared me . In Burnt-Offerings and Sacrifices for sin thou hast had no pleasure . Then said he , lo , I come ( in the Volume of thy Book it is written of me ) to do thy will , O God , Heb. 10. 4 , 5 , 6. Christ therefore in his entering into Heaven , did it , as High-Priest of the Church of God : Therefore neither did he go in without Blood. Wherefore , when he came to be an High-Priest of good things to come , by a greater and more perfect Tabernacle , not made with hands , that is to say , not of this Building , neither by the Blood of Bulls and Goats , but by his own Blood , he entered in once into the Holy Place , having obtained Eternal Redemption for us , Heb. 9. 12 , 13 , 14. He entered in having obtained , or because he obtained Eternal Redemption for us : but to pass that , Consider ye now also those Glorious Circumstances that accompany his Approach to the Gates of the Everlasting Habitation . 1. The Everlasting Gates are set , yea , bid stand open . Be ye open ye Everlasting Doors , and the King of Glory shall come in . This King of Glory , is Jesus Christ , and the Words are a Prophecy of his Glorious Ascending into the Heavens ; when he went up as the High-Priest of the Church , to carry the Price of his Blood into the Holiest of all . Lift up your Heads , O ye Gates , even lift them up , ye Everlasting Doors , and the King of Glory shall come in , Psalm 24. 7 , 9. 2dly . At his Enterance , he was received , and the Price accepted which he paid for our Souls . Hence it is said , He entered in by his Blood ; that is , by the Merit of it . To Receive , is an Act of Complacency and Delight , and includeth Well-pleasedness in the Person Receiving , who is God the Father : And considering that this Jesus , now received , is to be received upon our account , or as undertaking the Salvation of Sinners : ( for he entered into the Heavens for us ) it is apparent that he entered thither by vertue of his Infinite Righteousness , which he accomplished for us upon the Earth . 3dly . At his Reception , he received Glory , and that also for our Encouragement . God raised him up , and gave him Glory , that our Faith and Hope might be in him , 1 Pet. 1. 19 , 20 , 21. He gave him Glory , as a Testimony , that his undertaking the Work of our Redemption was accepted of him . 1. He gave Glory ; first to his Person , in granting him to sit at his own Right Hand , and this he had , I say , for , or upon the account of the Work he accomplished for us in the World ; When he had offered up one Sacrifice for Sins , for ever , he sat down on the Right Hand of God , Heb. 10. 12 , 13. and this by God's appointment . Sit thou at my Right Hand . This Glory is the Highest ; it is above all Kings , Princes , and Potentates in this World ; it is above all Angels , Principalities , and Powers in Heaven . He is gone into Heaven , and is on the Right Hand of God ; Angels , and Authorities , and Powers being made Subject unto him , 1 Pet. 3. 22. 2. He gave Glory to his Name , to his Name , JESUS ; that Name being exalted above every Name . He hath given him a Name above every Name , that at the Name of Jesus , every Knee should bow , of things in Heaven , and things on Earth , and things under the Earth , and that every Tongue should confess that Jesus Christ is Lord , to the Glory of God the Father , Phil. 2. This Name is said ( in another place ) to be a Name above every Name that is Named , not only in this World , but in that also which is to come , Ephes. 1. 21. But should [ JESUS ] have been such a Name , since he undertook for Sinners ; had this Undertaker failed in his Work , if his Work had not been accepted with God , even the Work of our Redemption by his Blood ? No verily , it would have stunk in both the Nostrils of God and Man , it would have been the most abhorred Name : but JESUS is the Name ; JESUS , he was called , in order to his Work. His Name shall be called JESUS , for he shall save ; He was so named of the Angels , before he was conceived in the Womb ; and he goeth by that Name now he is in Heaven : By the Name Jesus , Jesus of Nazareth , because he once dwelt there . This Name , I say , is the Highest Name , the Everlasting Name ; the Name that he is to go by , to be known by , to be worshipped by , and to be glorified by ; yea the Name by which also most Glory shall redound to God the Father . Now what is the Signification of this Name , but SAVIOUR ? This Name he hath therefore , for his Works Sake ; and because God delighted in his Undertaking , and was pleased with the Price he had paid for us ; therefore the Divine Majesty hath given him it , hath made it High , and hath commanded all Angels to bow unto it . Yea , it is the Name in which he resteth , and by which he hath magnified all his Attributes . 1. This is the Name by which Sinners should go to God the Father . 2. This is the Name through which they obtain forgiveness of Sins , and ANY thing . If you ask anything in my Name I will do it , John 14. 3. This is the Name through which our spiritual Services and Sacrifices are accepted , and by which an Answer of Peace is returned into our Bosoms , 1 Pet. 2. But more of this anon . 3. At this Name Devils tremble , at THIS Name Angels bow the Head , at THIS Name God's Heart openeth , at THIS Name the Godly Man's Heart is comforted : THIS Name none but Devils hate it , and none but those that must be damned despise it , No man speaking by the Holy Ghost calls Jesus accursed , or accounteth him still dead , and his Blood ineffectual to save the World. 3dly . He hath also given him the Glory of Office. 1. He is there a Priest for ever , intercepting betwixt the Divine Presence , and all that hate us , by his Blood ; Sin , Satan , Death , Hell , the Law , the Grave , or the like , cannot be heard , if his Blood be presented to God , as the Atonement for us : This is called the Blood of Sprinkling which speaks better things than the Blood of Abel , Heb. 12. 24. By this Blood he entered into Heaven , by this Blood he secureth from wrath , all that come unto God by him : but should his Blood have had a Voice in Heaven to save withal , had it not merited first , even in the Shedding of it , the Ransom , and Redemption of Souls . 'T is true , a Man whose Blood cannot save , may with Abels , cry out for Vengeance and Wrath on the Head of him that shed it , but THIS Blood speaks for better things , this Blood speaks for Souls , for Sinners , for Pardon . Having obtained Eternal Redemption for us . 2. He is there a Fore-runner for us . Whither the Fore-runner is for us entered , even Jesus , Heb. 6. 20. This Office of Harbinger , is distinct from , though it comes by vertue of , his Priestly Office : therefore they are both mentioned in the Text , Whither the Fore-runner is for us entered , even Jesus , made an High-Priest for ever , after the Order of Melchisedec . He is therefore our Fore-runner by vertue of his Priesthood , his Blood giving worth to all he does . In this Office of Harbinger , or Fore-runner ; he prepareth for Believers their dwelling-Places in the Heavens ; their dwelling-Places , according to their Place , State , Calling , Service , or Work , in his Body the Church . In my Fathers House , saith he , are many Mansions , if it were not so I would have told you , I go to prepare a Place for you , Joh. 14. This is that is mentioned in the 47th Psalm . He shall chuse our Inheritance for us , the Excellency of Jacob whom he loved . But should he have had Power to chuse our Inheritance for us , to prepare for us our dwelling-Places ; should he have Power to give even Heaven itself to a Company of Poor Men , had he not in the first Place obtained by his Blood the Deliverance of our Soul from Death . 3. He is there a Prophet for us , by which Office of his , he hath received to communicate the whole Will of the Eternal God , so far as is fit for us to know in this World , or in that which is to come . Hence he is called the Prophet of the Church . The Lord shall raise you up a Prophet , and this is , of a truth , that Prophet that should come into the World : But this Office he hath also now in Heaven , by vertue of the Blood he shed for us upon Earth . Hence the New-Testament is called , The New-Testament in his Blood , and his Blood is said to be The Blood of the Everlasting Covenant , or Testament : Yea such vertue doth his Blood give to the New-Testament or Covenant of Grace , as that severed from that it is nothing worth ; for a Testament is of force after men are dead , otherwise it is of no strength at all , while the Testator liveth , Heb. 9. 16 , 17. So that every Word of God , which he hath by Christ given to us , for our Everlasting Consolation , is dipt in blood , is founded in blood , and stands good to Sinners purely ( I mean with respect to merit ) upon the account of Blood , or because his Blood that was shed for us on the Cross , prevailed for us for the Remission of our Sins . Let no man think to receive any benefit by Christs Prophetical Office ; by any of the good Words of Grace , and forgiveness of Sins that are sprinkled up and down in the New-Testament ; That looketh not for that good to come to him for the Sake of that Blood by which this Testament is established : For neither was the First Testament dedicated without Blood ; for when Moses had spoken every Precept to all the People according to the Law ; He took the Blood of Calves , and of Goats with Water , and scarlet Wool , and Hissop and sprinkled both the Book and all the People , saying , This is the Blood of the Testament , which God hath injoyned unto you , Heb. 9. 18 , 19 , 20. The Prophetical Office of Christ standeth of two parts : First in Promises of Grace ; Secondly , in Directions of Worship ; but neither is this last , to wit , the Doctrine of Worship , or our subjection to that Worship , of any value , any further than as sprinkled also with his Blood : For as in the first Testament , the Tabernacle and all the Vessels of the Ministry were sprinkled with Blood , ( and it was necessary that so it should be ) so the Heavenly Things themselves , must be also purified with Sacrifices , but yet with better Sacrifice than these ; for now , not Moses , but Christ , doth sprinkle , not with Blood of Calves , but with his own Blood ; neither as entered into places made with Hands , but from Heaven doth Jesus sprinkle all that Doctrine of Worship , & subjection of his Saints thereto , which is of his own instituting , and commanding , Heb. 9. 23 , 24 , 25 , 26. 4. He hath received there the Office of a King , by which he ruleth in the Church , and over all things for her sake . The Government is laid upon his Shoulders ; the Lord God hath given him the Throne of his Father David . Hence it is that he saith , All Power is given me in Heaven and Earth ; but now this Kingly Office , he hath it by his Blood , because he humbled himself to death , therefore God hath highly exalted him , and given him the Highest Name . And hence again he is called a LAMB upon the Throne . In the midst of the Throne & of the four Beasts , and in the midst of the Elders stood a Lamb as it had been slain , having seven horns ; a Demonstration of Kingly Power . But mark , he was a Lamb upon the Throne , he had his Horns as a Lamb. Now by LAMB , we are to understand , not only his meek and sweet Disposition , but his Sacrifice ; for he was as a Lamb to be slain , and Sacrificed ; and so his having a Throne and seven Horns as a Lamb , giveth us to understand , that he obtained this Dignity of King , by his Blood. When he had by himself purged our Sins , he sat down on the Right Hand of the Majesty in the Heavens . When he had offered up one Sacrifice for Sins for ever , he sat down on the Right Hand of God , Revel . 5. Heb. 4. Chap. 10. Now put all these together , to wit , his Resurrection from the Dead , his Ascension , and Exaltation to Office , and remember also that the Person thus Exalted , is the same Jesus of Nazareth that sometime was made accursed of God for Sin , and also that he obtained this Glory by vertue of the Blood that was shed for us , and it must unavoidably follow , That Jesus Christ by what he hath done , hath paid full price to God for Sinners , and obtained Eternal Redemption for them . The Third Demonstration . BUt to proceed ; A Third Demonstration , That Jesus Christ by what he hath done , hath paid full price to God for Sinners , and obtained Eternal Redemption for them , is , because he hath received for them the Holy Spirit of God. Thus Jesus hath God raised up , whereof , said Peter , we are all Witnesses . Therefore being by the Right Hand of God exalted , and having received of the Father the Promise of the Holy Ghost , he hath shed forth that which ye now see and hear , Act. 2. 32 , 33. The receiving of the Holy Ghost at the Hand of the Father , who had bruised him before for the Transgressions of his People . The receiving of it , I say , upon his Resurrection , and that to give them for whom ( just before ) he had spilt his Blood to make an Atonement for their Souls ; argueth that the Divine Majesty found rest and content in that Precious 〈…〉 od , and found it full price for the Sinners for whom he shed it . And if you consider the necessity of the giving of this good spirit to Men , and the benefit that they receive by his coming upon them , you will see yet more into the Truth now contended for . First , Then of the Necessity of giving this good Spirit . 2. And then of the Benefit which we receive at his coming . First , Of the Necessity of its being given . 1. Otherwise Jesus could never have been proved to be the Saviour ; for the Promise was , that Messias should have the Spirit given him ; given him to communicate . As for me , this is my Covenant with them , ( saith the Lord , ) my Spirit which is upon thee , and my Words which I have put in thy Mouth ( meaning the Redeemer , ver , 20. ) shall not depart out of thy Mouth , nor out of the Mouth of thy Seed , nor out of the Mouth of thy Seeds . Seed , from henceforth and for ever , Isa. 59. 21. Here is the Promise of the Spirit to be given to Christ , and by him to his Seed for ever . And this was signified long before in the Anointing of Aaron and his Sons . And thou shalt anoint Aaron and his Sons and consecrate them , Exod. 30. 30. This Spirit Jesus promised to send unto his , at his Exaltation on the Right Hand of God ; The Spirit , I say , in the plentiful Pourings of it out . True , the Church in all Ages had something of it by vertue of the Suretyship of the Lord Jesus ; but this in comparison of what was to come into the Church after his Resurrection , is not reckoned a Pouring forth , therefore Pourings forth thereof are reserved to the time of the Ascension , and Exaltation of this Jesus . I will pour out of my Spirit in THOSE Days . Hence Jesus reserves it till his going away , and 't is expresly said ; The Holy Ghost was not yet given , because Jesus was not yet Glorified . Accordingly did the Apostles wait after his Resurrection for the pouring forth of the Holy Ghost , and at the set time did receive it , by the giving of which , he declared himself to be the son of God and Saviour of the World , John 14. 26. Chap. 15. 26. Chap. 16. 7. Act. 1. 4. 5. Joel 2. 28. Acts 2. 16 , 17. Joh. 7. 39. Rom. 1. 4. 2. Without the giving of the Holy Ghost , there had wanted a Testimony that his Gospel was the Gospel of Messias . Moses his Ministration was confirmed by Signs and Wonders and mighty Deeds , both in Egypt , in the Wilderness , and at the Red-Sea ; wherefore 't was necessary that the Doctrine of Redemption by Blood , which is the Doctrine of the Gospel of this Jesus , should be also confirmed with signs following . Hence both himself , and Apostles did as frequently work Miracles and do mighty Deeds , as his Ministers now do preach : which Signs and Miracles , and Wonders , confirmed their Doctrine , though themselves , both Master and Scholar was ( in appearance the most considerable ) mean : yea , they by the means of the Holy Ghost , have so ratified , confirmed , and setled the Gospel in the World , that no Philosopher , Tyrant , or Devil hath been able hitherto , to move it out of its place . He confirmed the Word with Signs following , Mar. 16. 20. Heb. 2. 4. 3. As the giving of the Holy Ghost was necessary thus ; so was it necessary also to strengthen them that were intrusted with his Gospel . 1. To preach it effectually . 2. To stand to it boldly . 3. And to justifie it to be the Doctrine of Messias incontroulably . 1. To preach it effectually ; in demonstration of the Spirit , 1 Cor. 2. 4. 2 Cor. 6. 4 , 5 , 6. Joh. 16. 8 , 9. 2. To stand to it boldly ; Then Peter filled with the Holy Ghost , said : And they saw the Boldness of Peter and John , Act. 8. 13. 3. To justify the Doctrine incontroulably . I will give you a Mouth and Wisdom which all your Adversaries shall not be able to resist or gain say . And they were not able to resist the Wisdom and Spirit by which he spake , Luk. 21. 15. Act. 6. 10. Now , I say , that God should give the Holy Ghost to Jesus , to confirm this Gospel , Redemption from sin by his Blood ; what is it , but that by his Blood he hath paid full price to God for Sinners , and obtained Eternal Redemption for them ? But again , the Benefit which we receive at the Coming of the Holy Ghost , doth more demonstrate this Truth ; hath Christ purchased Sinners , and are they the Price of his Blood ? Yes . But how doth that appear ? Why , because by the Holy Ghost which he hath received to give us , we are fitted for the Inheritance which by his Blood is prepared for us . 1. By the Spirit of God we are quickned , and raised from a state of Sin , but that we could not be , were it not that an Atonement is made for us ; first , by the Blood of Christ our Saviour . This is true ; for they that are quickned by the Holy Ghost , are quickned by it through the Word of the Gospel which offereth Justification to Sinners through Faith in his Blood : yea , we are said to be quickned together with him , dead and risen with him : yet so as by the Spirit of God. 2. We are not only quickned by the Holy Ghost , but possessed therewith ; it is given to dwell in our Hearts . Because ye are Sons , God hath sent forth the Spirit of his Son into your Hearts , Gal. 4. 4 , 5 , 6. which Spirit is also our earnest for Heaven , until the Redemption of the purchased Possession ; that is , until our Body which is the purchased Possession , be redeemed also out of the Grave , by the Power of the same mighty Spirit of God , Ephes. 1. 13 , 14. 3. By this Holy Spirit we are made to believe , Rom. 15. 13. 4. By this Holy Spirit , we are helped to pray and call God Father . 5. By this Holy Spirit we are helped to understand and apply the Promises . 6. By this Holy Spirit the Joy of Heaven , and the Love of God is shed abroad in the Heart of the Saved . 7. By this Holy Spirit we are made to wait for the hope of Righteousness by Faith , that is , to stand fast through our Lord Jesus in the day when he shall judg the World. And all this is the Fruit of Redemption by Blood ; of Redemption by the Blood of Christ. This is yet further evident : 1. Because the Work of the Spirit is to lead us into the sayings of Christ ; which , as to our Redemption from death , are such as these : I lay down my Life , that you may have Life . I give my Life a Ransom for many ; And the Bread which I will give is my Flesh , which I will give for the Life of the World , Joh. 6. 2. Because , IF the Spirit in the Wisdom of Heaven , is not counted a sufficient Testimony on Earth , but as joyned with the Blood of Christ. There are three that bear witness on Earth , the Spirit , the Water , and the Blood. These are the Witness of God. The Spirit , because it quickneth ; the Blood , because it hath merited ; and the Watter , to wit , the Word , because by that , we are clean , as to life and conversation , 1 John 5. 8. Ephes. 5. 26. Rom. 8. 16. Psal. 119. 9. 3. Because , as by the Spirit , so we are sanctified by Faith in the Blood of Jesus , Heb. 13. 12. 4. Because when most full of the Spirit , & when that doth work most mightly in us , we are then most in the belief , and admiring apprehensions of our deliverance from death by the Blood of Jesus , Revel . 15. Chap. 5. 9. 5. The Holy Ghost breaheth , no-where , so as in the Ministry of this Doctrine ; this Doctrine is sent WITH the Holy Ghost from Heaven ; yea , as I have hinted , one of the Great Works of the Holy Ghost under the Old-Testament , was to testifie of the Sufferings of Christ , and the Glory that should follow , 1 Pet. 1. 11 , 12. Put all these things together and see , if Jesus Christ by what he hath done , hath not paid full price to God for Sinners ; if he hath not obtained Eternal Redemption for them . The Fourth Demonstration . THat Jesus Christ by what he hath done , hath paid full price to God for Sinners , and obtained Eternal Redemption for them , is evident , if you consider how the preaching thereof hath been from that time to this , a mighty Conquerer over all kind of Sinners . What Nation , what People , what kind of Sinners have not been subdued by the preaching of a Crucified Christ. He upon the White Horse with his Bow and his Crown hath conquered , doth conquer , and goeth forth yet conquering and to conquer , Revel . 6. 2. And I , saith he , if I be lifted up from the Earth , will draw all men unto me : but what was it to be lifted up from the Earth ? Why , it may be expounded by that saying ; As Moses lifted up the Serpent in the Wilderness , so must the Son of Man be lifted up , that whosoever believeth in him might not perish but have everlasting life , Joh. 12. 32. Chap. 3. 14 , 15. He was then lifted up , when he was hanged upon a Tree between the Heavens and the Earth as the Accursed of God for us . The Revelation of this , it conquers all Nations , Tongues and People . And they sang a new Song , saying , thou art worthy to take the Book and to open the Seals thereof , for thou wast slain , and hast redeemed us to God by thy Blood , out of every Kindred , and Tongue , and People , and Nation , Revel . 5. 9. Hence the Apostle Paul chose , above all Doctrines , to preach up a Crucified Christ , and resolved so to do : For I determined , saith he , not to know any thing among you , save Jesus Christ and him crucified , 1 Cor. 2. 2 , 3. 1. The Doctrine of Forgiveness of Sin , conquered his very Murderers . They could not withstand the Grace , them bloody ones , that would kill him what-ever it cost them , could stand no longer , but received his Doctrine , fell into his Bosom , and obtained the Salvation which is in Christ Jesus . They shall look upon him whom they have pierced and mourn for him , as one mourneth for his only Son , & they shall be in bitterness for him , as one is in bitterness for his first-born , Zech. 12. 10. Now was this Scripture eminently fulfilled , when the Kindness of a Crucified Christ , broke to pieces the Hearts of them that had before been his Betrayers and Murderers . Now was there a great mourning in Jerusalem ; now was there wailing and lamentation , mixed with joy and rejoycing . 2. Though Paul was mad , exceeding mad against Jesus Christ of Nazareth , yea , though he was his avowed Enemy , seeking to put out his Name from under Heaven : yet the Voice from Heaven [ I am Jesus , &c. ] I am the Saviour ; how did it conquer him , make him throw down his Arms , fall down at his Feet , and accept of the forgiveness of Sins freely by grace , through Redemption by Faith in his Blood. 3. They at Samaria , though before Philip preached to them , worshipped and admired the Devil in Magus , yet when they believed Philip's preaching of Christ unto them , and forgiveness of sins through Faith in his Name , great joy was amongst them , and they were baptized both Men and Women , Act. 8. He preached , saith the Text , the things concerning the Kingdom of God , and the Name of Jesus Christ ; that is , all the Blessings of Life , through the Name of Jesus Christ ; for he is the Mediator , and without his Blood come no spiritual blessings to men . 4. How was the sturdy Jailer overcome by a Promise of forgiveness of sins by Faith in Jesus Christ. It stopt his Hand of self-murder , it eased him of the gnawings of a guilty Conscience , and fears of Hell-Fire , and filled his Soul with rejoicing in God , Act. 16. 30 , 31 , 32 , 33. 5. How were those that used curious arts , that were next to , if not , Witches indeed ; I say , how were they prevailed upon , and overcome by the Word of God ; which is , the Gospel of good Tidings through Faith in the Blood of Christ ? Act. 19. 17 , 18. 6. How were the Ephesians , who sometimes were far from God , how , I say , were they made nigh by the Blood of Christ ! Ephes. 2. 13. 7. The Colossians , though sometimes dead in their Sins , yet how were they quickned by God , through the Forgiveness of all their Trespasses , and they had that through his Blood , Col. 2. 13. Chap. 1. 14. What shall I say , no man could as yet stand before , and not fall under the Revelation of the Forgiveness of Sins through a Crucified Christ ; as hanged , as dying , as accursed for Sinners ; he draws all men unto him , men of all sorts , of all degrees . Shall I add , how have men broken through the Pricks to Jesus , when he hath been discovered to them ! neither Lyons nor Fires , nor Sword , nor Famine , nor Nakedness , nor Peril ; neither Death , nor Life , nor Angels , nor Principalities , nor Powers , nor things present , nor things to come , nor Height , nor Depth , nor any other Creature , shall be able to separate us from the Love of God , which is in Christ Jesus our Lord , Rom. 8. 35 , 36 , 37 , 38 , 39. The Fifth Demonstration . THat Jesus Christ by what he hath done , hath paid full price to God for Sinners , and obtained Eternal Redemption for them is evident , by the Peace and Holiness , that by that Doctrine possesseth mens Souls ; The Souls of Men awakned , and that continue so . By awakened men I mean , such as through the Revelation of their Sin and Misery , groan under the want of Jesus to save them , and that continue sensible that they needs must perish if his benefits be not bestowed upon them . For otherwise the Gospel ministreth neither Peace nor Holiness to any of the Souls of the Sons of Men ; that is to say , not Saving Peace and Holiness . ☞ The Gospel of Grace and Salvation , is above all Doctrines , the most dangerous , if in word only it be received by graceless men : if it be not attended with a Revelation of Men's need of a Saviour : if it be not accompanied in the Soul by the Power of the Holy Ghost . For such Men as have only the notions of it , are of all Men liable to the greatest Sins , because there wanteth in their notions , the Power of Love , which alone can constrain them to love Jesus Christ. And this is the Reason of these Scriptures . They turn the Grace of God into wantonness ; They turn the Grace of our God into lasciviousness , Jude 4. For some when they hear of the Riches of Grace , through Christ , that hearing , not being attended with the Faith & Love which is in Christ Jesus ; those Men receive the notions of this good Doctrine , only to cloak their wickedness , and to harden themselves in their Villanies . Others when they hear , being leavened before with the Leaven of some other Doctrine , some Doctrine of the Righteousness of the World , or Doctrine of Devils ; forthwith make head against , and speak evil of the blessed Doctrine ; and because some that profess it , are not cleansed from their filthiness of flesh and spirit , and do not perfect Holiness in the Fear of God : therefore others conclude that all that profess it are such , and that the Doctrine it self , tendeth to encourage , or at least , to tolerate licentiousness , as they imagined and affirmed of Paul , that he should say , Let us do evil that good may come , Rom. 3. 8 , 9. The ground of that wicked Conclusion of theirs , was , because he by the Allowance of God affirmed , That as sin had reigned unto death , so grace reigned unto life in a way of Righteousness by Jesus Christ our Lord. Nay then , says the Adversary , we may be as unholy as we will , and that by the Doctrine you preach : for , if where sin abounds , grace abounds more , the consequence of a wicked life , is but the hightening , advancing and magnifying of Grace . But what saith the Apostle ? my conclusions are true , That grace doth reign above sin ; but to say , let us therefore sin , that Man's Damnation is just ; because such an one abuseth , and maketh the most devilish use of the Blessedest Doctrine that ever was heard of in the World amongst Men. Besides , 't is evident that such know not the Power thereof ; nor have felt or savored its blessedness ; for where this Gospel cometh in truth , it naturally produceth Peace and Holiness . 1. Peace . He is our Peace , he is the Prince of Peace , he giveth peace in his High Places . This word Peace hath in it a double respect . 1. It respecteth God : He hath made peace by the Blood of his Cross ; that is , he hath made peace for us with God , having appeased the rigor of his Law , and satisfied justice for us . Hence it is said : The Peace of God which passeth all understanding , shall keep your Hearts and Minds through Christ Jesus , Col. 1. 20. Phil. 4. 7. The Peace of God , that is , the Doctrine of Reconciliation by Christ's being made to be sin for us , THAT shall keep the Heart , that is , from despair or fainting under apprehensions of weakness and justice : But yet , this Peace of God , cannot be apprehended nor be of any comfort to the Heart , but as the Man looks for it through Christ Jesus . Therefore that clause is added , through Christ Jesus : for he is Peace-maker , 't is he that reconcileth us to God in the Body of his Flesh through death ; for by his doing and suffering he presented God with Everlasting Righteousness , with Everlasting Righteousness for Sinners : Upon this we have Peace with God. Hence Christ is called King of Righteousness FIRST ; first being by interpretation King of Righteousness , and after that also King of Salem , which is King of Peace , Heb. 7. 1 , 2. For he could not make peace with God , 'twixt us and him , but by being first the Lord of Righteousness , the Lord our Righteousness : but having first compleated Righteousness , he then came and preached Peace , and commanded his Ambassadors to make Proclamation of it to the World , 2 Cor. 5. 19 , 21. For 't was want of Righteousness , that caused want of Peace : now then righteousness being brought in , it followeth that he hath made peace . For he is our Peace who hath made both one , and hath broken down the middle-Wall of Partition between us . Having abolished in his Flesh the Enmity , even the Law of Commandments , contained in Ordinances , for to make in himself of twain one new Man , so making Peace , and that he might reconcile both unto God , in one Body by the Cross , having slain the Enmity thereby ; and came and preached Peace to you that were afar off , and to them that were nigh ; for through him we both have access , by one spirit unto the Father , Ephes. 2. 14 , 15 , 16 , 17 , 18. 2dly . This word Peace respecteth our inward quietness of heart which we obtain , by beholding this Reconciliation made by Christ , with God , for us . Being justified by Faith , we have Peace with God through our Lord Jesus Christ. The God of Peace fill you with all joy and peace in believing . Rom. 5. 1 , 2. Chap. 15. 13. This Peace is expressed diversly : 1. Sometimes it is called QUIETNESS ; for it calms the Soul from those troublous Fears of damning , because of sin . And the work of Righteousness shall be Peace , and the Effect of Righteousness , Quietness and Assurance for ever , Isa. 32. 17. 2. Sometimes it is called BOLDNESS ; for by the Blood of Christ a Man hath encouragement to approach unto God. Having , brethren , Boldness to enter into the Holiest by the Blood of Jesus , by a new and living way which he hath consecrated for us through the Vail , that is to say , his Flesh , Heb. 10. 19 , 20. 3. It is sometimes called CONFIDENCE ; because by Jesus Christ we have not only encouragement to come to God , but confidence ; that if we ask any thing according to his Will , he not only heareth , but granteth the Request which we put up to him . In whom we have boldness and access , with confidence , by the Faith of Jesus , Ephes. 3. 12. 1 John 5. 14 , 15. 4. Sometimes this Peace is expressed by REST , because a Man having found a sufficient Fulness to answer all his Wants , he sitteth down , and looks no further for satisfaction . Come unto me all ye that labor and are heavy laden , and I will give you rest , Mat. 11. 28. 5. It is also expressed by SINGING , because the Peace of God when it is received into the Soul by Faith , putteth the Conscience into a Heavenly and Melodious Frame . And the Ransomed of the Lord shall return , and come to Zion with Songs , and Everlasting Joy upon their Heads , they shall obtain joy and gladness , and sorrow and sighing shall fly away , Isa. 35. 10. 6. Sometimes it is expressed , or discovered by an Heavenly glorying and boasting in Jesus Christ , because this Peace causeth the Soul to set its Face upon its Enemies with Faith of a Victory over them for ever by its Lord Jesus . Let him that glorieth glory in the Lord ; and , My Soul shall make her boasts in the Lord , the Humble shall hear thereof , and be glad , Jer. 9. 23 , 24. Psalm 34. 2. 7. Sometimes it is expressed , or discovered by Joy , Joy unspeakable ; because the Soul having seen it self reconciled to God , hath not only quietness , but such apprehensions do now possess it of the unspeakable Benefits it receiveth by Christ with respect to the World to come , that it is swallowed up with them . Whom having not seen , ye love , in whom though now ye see him not , yet believing ye rejoice , with joy unspeakable , and full of glory , 1 Pet. 1. 8. 8. Lastly : It is expressed , or discovered by the Triumph that ariseth sometimes in the Hearts of the Believers ; for they at times are able to see Death , Sin , the Devil , and Hell , and all Adversity conquered by , and tied as Captives at the Chariot-Wheels of Jesus Christ : Taken captive , I say , and overthrown for ever . Thanks be to God who causeth us always to triumph in Christ. O clap your Hands , O ye People , sing unto God with the voice of Triumph , 2 Cor. 2. 14. Psalm 47. 1. Now that all this should be a cheat , is impossible , that is , it is impossible that Believers should thus have Peace with God through the Blood of his Cross ; he having not paid full price to God for them ; especially if you consider that the Authors of this Peace , are all the three in the Godhead , and that upon a double account . 1. In that they have given us a Gospel of Peace , Rom. 10. 15. or a New-Testament which propoundeth Peace with God through the Redemption that is in Christ. Now as this is called the Gospel of Peace ; so 1. It is called , The Gospel of God , 1 Thes. 2. 9. 2 Thes. 1. 8. 2. The Gospel of Christ , Rom. 15. 19. 3. A Gospel indited by the Holy Ghost , 1 Thes. 4. 8. I say therefore , that Redemption and Salvation , being that throw Christ , and the Truth thereof proclaimed by the Father , the Word , and the Holy Ghost , in the Word of the Truth of the Gospel , it must needs be that we who believe , shall be saved , if we hold the confidence and the rejoicing firm unto the End. 2. As the three in the God-head are the Authors of this Peace , by inditing for us the Gospel of Peace , or the good Tidings of Salvation by Jesus Christ : So they are the Authors of our Peace , by working with that word of the Gospel in our Hearts . And hence 1. the Father is called the God of Peace ; now the God of Peace be with you all : And the very God of Peace sanctifie you , Rom. 15. 33. 1 Thes. 5. 23. And because he is the God of Peace , therefore he filleth those that believe in his Christ , with joy and peace through believing , Rom. 15. 13. 2. Again , Christ is called the Prince of Peace ; therefore the Prayer is , Grace be with you and Peace from God the Father , and the Lord Jesus Christ , 2 Thes. 1. 2. 3. The Holy Ghost also is the Author of this Peace , this inward Peace ; Even righteousness , and peace , and joy in the Holy Ghost , Rom. 14. 17. And , I say , as I also have already said , the procuring or meritorious Cause of this Peace , is the doings and sufferings of Christ. Therefore by his Doings and Sufferings he paid full price to God for Sinners , and obtained Eternal Redemption for them : else God would never have indited a Proclamation of Peace for them , and the Tenour of that Proclamation to be the Worthiness of the Lord Jesus : yea , he would never have wrought with that Word in the Heart of them that believe , to create in them Peace , Peace . Secondly , As peace with God is an Evidence , ( the Blood of Christ being the Cause thereof ) that Christ hath by it paid full price to God for Sinners ; so Holiness in their Hearts taking its beginning from this Doctrine , makes this fist Demonstration of double strength . 1. That Holiness , true gospel Holiness , possesseth our hearts by this Doctrine , 't is evident ; because the ground of Holiness , which is the Spirit of God in us , is ministred to us by this Doctrine . When the Apostle had insinuated that the Galatians were bewitched because they had turned from the Doctrine of Christ Crucified , he demands of them , Whether they received the Spirit by the Works of the Law , or by the hearing of Faith , Gal. 3. 1 , 2 , 3 , 4. That is , whether the Spirit took possession of their Souls by their Obedience to the ten Commandments ; or by their giving credit to the Doctrine of the forgiveness of their Sins , by Faith in this Crucified Christ : strongly concluding not by the Law , but by the hearing , or preaching of Faith ; that is , of the Lord Jesus as Crucified , who is the Object of Faith. 2. As this Doctrine conveyeth the ground , or ground-Work which is the Spirit ; so also it worketh in the Heart those three Graces , Faith , Hope , Love ; all which as naturally purifie the Heart from wickedness , as Sope , or Niter , cleanseth the Cloath . He purified their Hearts by Faith , by Faith in Christ's Blood. And everyone that hath this Hope in him , purifieth himself even as he is pure . And also Love , you shall see what that doth , if you look into the Text , Act. 15. 9. 1 Joh. 3. 3 , 4. 1 Cor. 13. Now I say , this Faith groundeth it self in the Blood of Christ ; Hope waiteth for the full enjoyments of the Purchase of it , in another world : and love is begot , and worketh , by the Love that Christ hath expressed by his Death , and by the Kindness he presenteth us with in his Heart-Blood , Rom. 3. 24. 1 Cor. 15. 19. 2 Cor. 5. 14. Besides , what arguments so prevailing , as such as are purely Gospel ? To instance a few : 1. What stronger , than a free forgiveness of Sins . A certain Man had two Debtors , the one owed him five Hundred Pence , and the other Fifty , and when they had nothing to pay , he frankly forgave them both , tell me therefore which of them will love him most ? Luk. 7. 41 , 42 , 47. 2. What stronger argument to holiness , than to see , that though forgiveness comes free to us , yet it cost Christ Jesus Heart-Blood to obtain it for us . Herein is love , not that we loved God , but that he loved us , and sent his Son to be the Propitiation for our Sins . And this Love of God in giving his Christ and of Christ , in dying for us , there is no argument stronger to prevail with a sensible and awakened Sinner to judg , he should live to him that died for him , and rose again , 2 Cor. 5. 14. 3. What stronger argument to holiness than this ; If any man sins , we have an Advocate with the Father , Jesus Christ the Righteous , 1 Joh. 2. 1 , 2. Unsanctified and graceless wretches , know not how to use these Words of God ; the Hypocrites also fly in our faces , because we thus urge them ; but a Heart that is possessed with Gospel-ingenuity , or to speak more properly , that is possessed with Gospel-Grace , and with Divine Considerations , cries ; if it be thus , O let me never sin against God! for the Love of Christ constrains me , 2 Cor. 5. 14. 4. What greater argument to holiness , than to see the Holy Scriptures so furnished with promises of Grace and Salvation by Christ , that a Man can hardly cast his Eye into the Bible , but he espieth one , or another of them ? who would not live in such an House , or be servant to such a Prince , who , besides his exceeding in good Conditions , hath Gold and Silver as common in his Palace , as stones are by the High-way side ? Having therefore these Promises , dearly beloved , let us cleanse our selves from all filthiness of flesh and spirit , perfecting holiness in the Fear of God , 2 Cor. 7. 1. 5. What greater argument to holiness , than to have our Performances , though weak and infirm , from us ; yet accepted of God in Jesus Christ , 1 Pet. 2. 4 , 5 , 6. 6. What greater argument to holiness , than to have our Soul , our Body , our Life hid , and secured with Christ in God ? Mortifie therefore your Members that are upon the Earth , fornication , uncleanness , inordinate affection , evil concupiscence , and covetousness which is idolatry , Col. 3. 1 , 2 , 3 , 4 , 5 , 6. What greater argument to holiness , than to be made the Members of the Body , of the Flesh , and of the Bones of Jesus Christ ? Shall I take the Members of Christ , and make them the Members of an harlot , God forbid , Ephes. 5. 30. 1 Cor. 6. 15. Now all these , and five times as many more , having their foundation in the Love , Blood and Righteousness of Christ , and operating in the Soul by Faith , are the great Argument unto that Holiness , to which is annexed eternal Life . 'T is worth our observing , that in Act. 26 , at the 18. The Inheritance belongs to them , that are sanctified by Faith in Jesus Christ : For all other pretences to holiness , they are but a stollen semblance of that which is true and acceptable ; though 't is common for even that which is counterfeit to be called by the deluded , the True ; and to be reckoned to be in them that are utter strangers to Faith , and the Holiness that comes by Faith. But whosoever compoundeth any like it , or whosoever putteth any of it upon a stranger ; shall even be cut off from his People , Exod. 30. 33. God knoweth which is holiness that comes by Faith in forgiveness of Sins , and acceptance with God , through Christ : and God knows which is only such feignedly ; and accordingly will he deal with Sinners in that great Day of God Almighty . The Sixth Demonstration . THat Jesus Christ by what he hath done , hath paid full price to God for Sinners , and obtained Eternal Redemption for them , is evident ; because Prayers are accepted of God only upon the account and for the sake of the Name of Jesus Christ : Verily , verily I say unto you , whatsoever ye shall ask the Father in my Name , he will give it you , Joh. 16. 23. In my Name , in the Name of Jesus Christ of Nazareth : in the Name of him that came into the World to save Sinners , by dying for them a grievous bloody Death ; in his Name that hath by himself put away sin , and brought unto God acceptable Righteousness for Sinners ; in his Name ; why in his Name , if he be not accepted of God ? why in his Name , if his undertakings for us are not well-pleasing to God ? But , by these Words , in my Name , are insinuated that his Person , and performances , as our undertaker , is accepted by the Father of Spirits . We may not go in our own names , because we are Sinners ; not in the Name of one another , because all are Sinners ; but why not in the Name of an Angel ? Because they are not those that did undertake for us , or had they , they could not have done our work for us . He putteth no trust in his Saints , yea the Heavens are not clean in his Sight , Job . 4. 18. Chap. 15. 15. It may further be objected : Since Jesus Christ is God equal with the Father , and so hath naturally the same Power to give as the Father , why should the Father rather than the Son , be the great Giver to the Sinners of the World ? and why may we not go to Christ in the Name of the Father , as well as to the Father in the Name of Christ ? I say , how can these things be salved , but by considering that sin and justice put a NECESSITY upon it , that thus must our Salvation be obtained . Sin and Justice could not reconcile , nor could a means be found out to bring the Sinner and an Holy God together , but by the Intercepting of the Son , who must take upon him to answer Justice , and that by taking our Sins from before the Face of God by bloody Sacrifice , not by Blood of others , as the High-Priests under the Law. For , as every High-Priest is ordained to offer Gifts and Sacrifices , it is of necessity that this Man have somewhat also to offer , Heb. 8. 3. which Offering and Sacrifice of his being able to perfect for ever them that are sanctified and set apart for Eternal Life : Therefore the name of the Person that offered ( even Jesus made of God an High-Priest ) is acceptable with God ; yea therefore is he made for ever , by his doing for us , the Appeaser of the Justice of God , and the Reconciler of Sinners to him . Hence it is , that HIS Name is that which it behoveth us to mention when we come before God , for what God hath determined in his Counsels of Grace to bestow upon Sinners ; because , for his Name sake he forgiveth them . I write to you little Children , because your Sins are forgiven you for his Name sake . To him give all the Prephets witness , that through his Name , whosoever believeth in him , shall receive Remission of Sins , 1. Joh. 2. 14. Act. 10. 43. They therefore that would obtain the forgiveness of Sins , must ask it of God through the Name of Jesus ; and he that shall sensibly and unteignedly do it , he shall receive the forgiveness of them . Whatsoever you shall ask the Father in my Name , he will give it you . Hence it is evident that he hath not only paid full price to God for them , but also obtained Eternal Redemption for them . And it is observable , the Lord Jesus would have his Disciples make a Proof of this , and promiseth , that if they do , they shall experimentally find it so . Hitherto , saith he , ye have asked nothing in my NAME , ask and ye shall receive , that your joy may be full , Joh. 16. 24. As who should say , O my Disciples , you have heard what I have promised to you , even that my Father shall do for you , whatsoever ye shall ask him in my Name . Ask now therefore , and prove me , if I shall not make my Words good : Ask , I say , what you need , and see if you do not receive it to the Joying of your Hearts . At that day ye shall ask in my Name , and I say not unto you , that I will pray the Father for you . I do not bid you ask in my Name , as if the Father was yet hard to be reconciled , or unwilling to accept you to mercy : my Coming into the World was the Design of my Father , and the Effect of his Love to Sinners ; but there is sin in you , and justice in God ; therefore that you to him might be reconciled , I am made of my Father Mediator , wherefore ask in my Name ; for , there is none other name given under the Heavens among Men whereby they must be saved , Act. 4. 12. Ask in my Name , love is let out to you through me , it is let out to you by me in a way of Justice , which is the only secure way for you . Ask in my Name , and my Father will love you . The Father himself loveth you , because you have loved me , and have believed that I came out from God , Joh. 16. 27. My Fathers Love is set first upon me , for my Name is chief in his Heart , and all that love me are beloved of my Father , and shall have what they need if ye ask in my Name . But , I say , what cause would there be to ask in his Name more than in the Name of some other ? since justice was provoked by our Sin ; if he had not undertook to make up the difference that by Sin was made betwixt justice and us . For though there be in this Jesus infinite worth , infinite righteousness , infinite merit ; yet if he make not with these , interest for us , we get no more benefit thereby than if there were no Mediator : But this Worth and Merit , is in him for us ; for he undertook to reconcile us to God , it is therefore that his Name is with God so prevailing for us poor Sinners : and therefore that we ought to go to God in his Name . Hence therefore it is evident , that Jesus Christ hath paid full price to God for Sinners , and obtained Eternal Redemption for them . The Seventh Demonstration . THat Jesus Christ , by what he hath done , hath paid full price to God for Sinners , &c. is evident , because we are commanded also to give God thanks in his Name . By him therefore let us offer the Sacrifice of Praise continually , that is , the Fruit of our Lips , giving thanks in his Name , Heb. 13. 15. By him therefore ; wherefore ? because he also , that he might sanctifie us with his own Blood suffered without the Gate , ver . 12. He sanctified us with his Blood , but why should the Father have thanks for this ? even because the Father gave him for us , that he might die to sanctifie us with his Blood. Giving thanks to the Father which hath made us meet to be Partakers of the Inheritance of the Saints in Light , who hath delivered us from the Power of Darkness , and hath translated us into the Kingdom of his dear Son , in whom we have redemption through his Blood , even the forgiveness of Sins , Col. 1. 12 , 13 , 14. The Father is to be thanked , for the contrivance was also his , but the Blood , the Righteousness , or that worthiness , for the Sake of which we are accepted of God , is the Worthiness of his own dear Son ; as it is meet therefore that God should have thanks , so it is necessary that he have it in his Name for whose sake we indeed are accepted of him . Let us therefore by him offer Praise . First , For the Gift of his Son , and for that we stand quit through him in his Sight ; and that in despite of all inward weakness , and that in despite of all outward enemies . When the Apostle had taken such a view of himself as to put himself into a maze , with an out-cry also , who shall deliver me ? he quiets himself with this sweet conclusion , I thank God through Jesus Christ , Rom. 7. 24. He found more in the Blood of Christ to save him , than he found in his own Corruptions to damn him ; but that could not be , had he not paid full price for him , had he not obtained Eternal Redemption for him . And can an Holy and Just God require that we give thanks to him in his Name , if it was not effectually done for us by him ? Further , when the Apostle looks upon Death , and the Grave , and strengtheneth them by adding to them Sin and the Law , saying , The Sting of Death is sin , and the Strength of Sin is the Law : he presently addeth , but thanks be to God which giveth us the Victory through Jesus Christ , 1 Cor. 15. The Victory over Sin , Death , and the Law , the Victory over these through our Lord Jesus Christ ; but God hath given us the Victory : but it is through our Lord Jesus Christ , through his fulfilling the Law , through his destroying Death , and through his bringing in Everlasting Righteousness . Elisha said to the King of Israel , that had it not been that he regarded the Person of Jehoshaphat , he would not look to him , nor regard him , 2 Kin. 3. 14. nor would God at all have looked to , or regarded thee , but that he respected the Person of Jesus Christ. Let the Peace of God therefore rule in your Hearts , to the which also you are called in one body , and be you thankful , Col. 3. 15. The Peace of God , of that we have spoken before ; but how should this rule in our Hearts ? he by the next words directs you ; Let the Word of Christ dwell in you richly ; that is , the Word that makes revelation of the Death and Blood of Christ , and of the Peace that is made with God for you thereby . Giving thanks always for all things unto God & the Father in the Name of our Lord Jesus Christ , Ephes. 5. 20. For all things : for all things come to us through this Name Jesus ; Redemption , Translation , the Kingdom , Salvation , with all the good things wherewith we are blessed . These are the Works of God , he gave his Son , and he brings us to him , and puts us into his Kingdom ; that is , his true Body , which Jeremiah calleth , a putting among the Children , and a giving us a Godly heritage of the Host of Nations , Joh. 6. Jer. 3. 19. 4. Now thanks be to God , which causeth us always to triumph in Christ , 2 Cor. 2. 13 , 14. See here our cause of triumph is through Christ Jesus , and God causeth us through him to triumph : First and chiefly , because Christ Jesus hath done our work for us , hath pleased God for our Sins , hath spoiled the powers of Darkness . God gave Jesus Christ to undertake our Redemption ; Christ did undertake it , did engage our Enemies , and spoiled them . He spoiled principalities and powers , and made a shew of them openly , triumphing over them upon the Cross , Col. 2. 14 , 15. Therefore , it is evident that he paid full price to God for Sinners with his Blood , because God commands us , to give thanks to him in his Name ; through his Name . And whatsoever ye do in word or deed , do all in the Name of the Lord Jesus , giving thanks unto God , and the Father , by him , Col. 3. 17. Take this Conclusion from the whole , no thanks are accepted of God , that come not to him in the Name of his Son ; his Son must have the Glory of conveying our thanks to God , because he was he that by his Blood conveyeth his Grace to us . The Eight Demonstration . IN the next place ; That Jesus Christ by what he hath done , hath paid full price to God for Sinners , and obtained Eternal Redemption for them , is evident ; Because we are exhorted to wait for , and to expect the full and glorious Enjoyment of that Eternal Redemption , at the second Coming of the Lord from Heaven : Let your loins be girded about , and your Lights burning , and you your selves like unto men that wait for their Lord , that when he cometh and knocketh , ye may open unto him immediately , Luk. 12. 35 , 36. Jesus Christ hath obtained by his Blood Eternal Redemption for us , and hath taken it up now in the Heavens ▪ is ( as I have shewed ) preparing for us there Everlasting Mansions of rest ; and then he will come again for us . This Coming is intended in this Text , and this Coming we are exhorted to wait for : and that I may more fully shew the Truth of this Demonstration , observe these following Texts . 1. It is said , he shall chuse our Inheritance for us . He shall chuse our inheritance for us , the excellency of Jacob whom he loved , Selah . God is gone up with a Shout , &c. Psal. 47. 4 , 5. These latter words intend the Ascension of Jesus Christ : His Ascension , when he had upon the Cross made reconciliation for iniquity ; his Ascension into the Heavens to prepare our Mansions of Glory for us . For , our Inheritance is in the Heavens ; our House , our Hope , our Mansion-House , and our incorruptible and undefiled Inheritance is in Heaven , 2 Cor. 1. 2. Col. 1. 5 , 6. Joh. 14. 1 , 2. 1 Pet , 1. 3 , 4 , 5. This is called the Eternal Inheritance , of which we that are called , have received the Promise already , Heb. 9. 14 , 15. This Inheritance , I say , he is gone to chuse for us in the Heavens , because by his Blood he obtained it for us , Heb. 9. 12. and this we are commanded to wait for : but how ridiculous , yea , how great a cheat would this be , had he not by his Blood obtained it for us . 2. We wait for his Son from Heaven , whom he raised from the dead even Jesus Christ , which delivered us from the Wrath to come , 1 Thes. 1. 10. He delivered us by his Blood , and obtained the Kingdom of Heaven for us , and hath promised that he would go and prepare our places , and come again and fetch us thither . And if I go and prepare a Place for you , I will come again and receive you unto myself , that where I am there ye may be also , Joh. 14. 3. This then is the Cause that we wait for him , we look for the reward of the Inheritance at his Coming , who have served the Lord Christ in this World. 3. For our conversation is in Heaven , from whence we look for the Saviour , the Lord Jesus Christ , Phil. 3. 20. We look for him to come , yet as a Saviour ; a Saviour he was at his first Coming , and a Saviour he will be at his second Coming . At his first Coming , he bought and paid for us ; at his Second Coming , he will fetch us to himself . At his first Coming , he gave us promise of the Kingdom ; at his second Coming , he will give us possession of the Kingdom . At his first Coming , he also shewed us how we should be , by his own Transfiguration ; at his second Coming , he will change our vile Body that it may be fashioned like unto his Glorious Body , Phil. 3. 21. 4. Hence therefore it is , that his Coming is called , our blessed Hope . Looking for the Blessed Hope , and glorious Appearing of the Great God , and our Saviour Jesus Christ , Tit. 2. 13. A Blessed Hope indeed , if he hath bought our Persons with his Blood , and an Eternal Inheritance for us in the Heavens : A blessed Hope indeed , if also at his Coming we be certainly carried thither . No marvel then if Saints be bid to wait for it , and if Saints themselves long for it . But what a disappointment would these waiting Believers have , should all their expectations be rewarded with a Fable ? and the result of their Blessed Hope can amount to no more , if our Saviour , the Lord Jesus Christ , either denieth to come , or coming , bringeth not with him the HOPE , the blessed HOPE that is laid up for us in Heaven : Whereof we have certainly been informed by the Word of the Truth of the Gospel , Col. 1. 5 , 6. 5. For Christ was once offered to bear the Sin of many , and unto them that look for him , shall he appear the second Time , without sin unto Salvation , Heb. 9. 28. Here we have it promised that he shall come , that he shall appear the second time , but not with sin , as he did before , to wit , with , and in the Sin of his People when he bare them in his own Body ; but now without sin , for he before did put them away by the Sacrifice of himself . Now then let the Saints look for him , not to die for the purchasing of their persons by Blood , but to bring to THEM , and to bring them also to that Salvation , that before , when he died , he obtained of God for them by his Death . These things are to be expected therefore , by them that believe in , and love Jesus Christ , and that from faith and love serve him in this world ; they are to be expected by them , being obtained for them by Jesus Christ : And he shall give the Crown , saith Paul , not only to me , but to them that love his Appearing , 2 Tim. 4. 8 , 9. Now forasmuch as this Inheritance in the Heavens is the Price , Purchase , and Reward of his Blood ; how evidently doth it appear , that he hath paid full price to God for Sinners ? Would God else have given him the Heaven to dispose of to us that believe , and would he else have told us so ! Yea , and what comfort could we have to look for his Coming , and Kingdom , and Glory , as the Fruits of his Death ; if his Death had not for that purpose been sufficiently efficacious . O! the Sufferings of Christ , and the Glory that shall follow , 1 Pet. 1. 11. The Ninth Demonstration . THat Jesus Christ by what he hath done , hath paid full price to God for Sinners , and obtained Eternal Redemption for Sinners is evident , Because of the Threatnings wherewith God hath threatned , and the Punishments wherewith he punished those that shall refuse to be saved by Christ , or seek to make insignificant the Doctrine of Righteousness by Faith in him . This Demonstration consisteth of three parts . 1. It suggesteth that some refuse to be justified or saved by Christ , and also seek to make insignificant the Doctrine of Righteousness by Faith in him . 2. That God doth threaten these . 3. That God will punish these . That some refuse to be saved by Christ is evident , from many Texts . He is the Stone which the Builders have rejected : He is also disallowed of Men : The Jews stumble at him , and to the Greeks he is foolishness ; both saying this Man shall not rule over us , or how can this man save us ? Psal. 118. 22. Mat. 24. 42. 1 Pet. 2. 4. 1 Cor. 1. 23. Luk. 19. 14. The Causes of mens refusing Christ are many . 1. Their Love to sin . 2. Their Ignorance of his Excellency . 3. Their Unbelief . 4. Their Deferring to come to him in the acceptable Time. 5. Their leaning to their own Righteousness . 6. Their entertaining Damnable Doctrines . 7. Their loving the praise of Men. 8. The meanness of his Ways , his People , &c. 9. The just Judgment of God upon them . 10. The Kingdom is given to others . Now these , as they all refuse him , so they seek more or less , some practically , others in practice and judgment also , to make insignificant the Doctrine of Righteousness by Faith in him . 1. One does it by preferring his Sins before him . 2. Another does it by preferring his Righteousness before him . 3. Another does it by preferring his Delusions before him . 4. Another does it by preferring the World before him . Now these God threatneth , these God punisheth . First , God threatneth them . Whosoever shall not receive that Prophet , shall be cut off from amongst his People , Acts 3. 23. The Prophet is Jesus Christ ; the Doctrine that he preached was that he would lay down his Life for us , that he would give us his Flesh to eat , and his Blood to drink by Faith : and promised , that if we did eat his Flesh , and drink his Blood , we should have Eternal Life . He therefore that seeth not , or that is afraid to venture his Soul for Salvation on the Flesh and Blood of Christ by Faith , he refuseth this Prophet , he heareth not this Prophet ; and him God hath purposed to cut off . But would God thus have threatned , if Christ by his Blood and the Merits of the same , had not paid full price to God for Sinners , and obtained Eternal Redemption for them . Secondly . Sit thou on my Right Hand until I make thine Enemies thy Foot-stool , Psal. 110. 1. Mat. 22. 44. Heb. 1. 13. The Honour of sitting at God's Right Hand , was given him because he died , and offered his Body once for all . This Man when he had offered up one Sacrifice for sins for ever , sat down on the Right Hand of God , from henceforth expecting till his Enemies be made his Foot-stool , Heb. 10. 11 , 12 , 13. Expecting , since God accepted his Offering , that those that refused him should be trodden under foot , that is , sunk by him into , and under endless & unsupportable vengeance . But would God have given the World such an account of his Sufferings , that by one Offering he did perfect for ever them that are sanctified ? yea , and would he have threatned to make those foes his Foot stool , that shall refuse to venture themselves upon his Offering ( for they are indeed his Foes ) had not his Eternal Majesty been well pleased with the Price he paid to God for Sinners ; had he not obtained Eternal Redemption for them ? Thirdly . He shall come from Heaven with his mighty Angels in flaming-fire , taking vengeance on them that know not God , and that obey not the Gospel of our Lord Jesus Christ , 2 Thes. 1. 7 , 8. Here he expresly telleth us wherefore they shall be punished : Because they know not God , and obey not the Gospel of our Lord Jesus Christ , where also is notably intimated that he that obeyeth not the Gospel of Christ , knoweth not God , neither in his Justice or Mercy . But what is the Gospel of our Lord Jesus Christ , but good tidings of good things ; to wit , Forgiveness of Sins by Faith in his Blood , an Inheritance in Heaven by Faith in his Blood , as the whole of all the foregoing discourse hath manifested ? Now , I say , can it be imagined that God would threaten to come upon the World with this Flaming-Fiery-Vengeance to punish them for their Non-subjection to his Sons Gospel , if there had not been by himself paid to God full price for the Souls of Sinners ; if he had not obtained Eternal Redemption by his Blood for Sinners ? Fourthly . And Enoch , the seventh from Adam also prophesied of these , saying , Behold , the Lord cometh with ten thousands of his Saints , to execute judgment upon all , and to convince all that are ungodly among them of all their ungodly Deeds , which they have ungodly committed , and of all their hard Speeches which ungodly Sinners have spoken against him , Jude 14. 15. The LORD that is here said to come with ten thousands of his Saints , is Jesus Christ himself : and they that come with him are called his Saints , because given to him by the Father , for the Sake of the shedding of his Blood. Now in that he is said to come to execute judgment upon all , and especially those that speak hard Speches against him ; 't is evident that the Father tendereth his Name which is , Jesus , a Saviour , and his undertaking for our Redemption ; and as evident that the hard Speeches , intended by the Text , are such as vilify him , as Saviour , counting the Blood of the Covenant , unholy , and trampling him , that is Prince of the Covenant under the Feet of their reproachful Language ; this is counted a putting of him to open shame , and a despising the riches of his Goodness , Heb. 10. Chap. 6. Rom. 2. Time would fail to give you a view of the revilings , despiteful sayings , and of the Ungodly Speeches which these abominable Children of Hell , let fall in their Pamplets , Doctrines , and Discourses , against this Lord the King. But the threatning is , He shall execute judgment upon them for all their ungodly Deeds , and for all their hard Speeches that ungodly Sinners have spoken against him . Fifthly . Take heed therefore lest that come upon you which is spoken of in the Prophets : Behold , ye Despisers , and wonder , and perish : for I work a Work in your days , a Work which you shall in no wise believe , though a Man declare it unto you , Act. 13. 40 , 41. This Work is the same we have been all this while treating of , to wit , Redemption by the Blood of Christ for Sinners , or that Christ hath paid full price to God for Sinners , and obtained Eternal Redemption for them . This is manifest from ver . 23 to ver . 29. of this Chapter . Now , observe , there are , and will be Despisers of this Doctrine , and they are threatned with the Wrath of God. Behold , ye Despisers , and wonder , and perish : But would God so carefully have cautioned Sinners to take heed of despising this Blessed Doctrine , and have backed his Caution with a threatming that they shall perish , if they persist , had not himself received by the Blood of Christ full price for the Souls of Sinners ? Secondly . As God threatneth , so he punisheth those that refuse his Son , or that seek to vilify or make insignificant , the Doctrine of Righteousness by Faith in him . 1. He punisheth them with the abidings of his Wrath. He that believeth not the Son , shall not see life , but the Wrath of God abideth on him , Joh. 3. 36. The Wrath of God for men ; for sin stands already condemned by the Law ; & the Judgment is , that they who refuse the Lord Jesus Christ , shall have this Wrath of God for ever lie , and abide upon them : For they want a Sacrifice to pacific wrath for the Sin they have committed , having resisted , and refused the Sacrifice of the Body of Christ. Therefore it cannot be that they should get from under their present condition who have refused to accept of the undertaking of Christ for them . Besides , God to shew that he taketh it ill at the Hands of Sinners , that they should refuse the Sacrifice of Christ , hath resolved that there shall be no more Sacrifice for sin . If therefore we sin wilfully after we have received the Knowledg of the Truth ; there remaineth no more Sacrifice for sin , Heb. 10. 26. God doth neither appoint another , neither will he accept another who-ever brings it . And here those sayings are of their own natural force ; How shall we escape , if we neglect so great Salvation ! And again , See that ye refuse not him that speaketh , for if they escaped not who refused him that spake on Earth , ( Moses ) How shall we escape if we turn away from him ( Christ ) that speaketh from Heaven ! Heb. 2. 3. Chap. 12. 25. This therefore is a mighty Demonstration that Christ by what he hath done , hath paid full price to God for the Souls of Sinners , because God so severely threatneth , and also punisheth them that refuse to be justified by his Blood : he threatneth as you have heard , and punisheth by leaving such men in their Sins , under his heavy and unsupportable Vengeance here . Secondly . He that believeth not shall be damned , Mar. 16. 16. damned in Hell-Fire . He that believeth not , but what should he believe ? Why ! 1. That Jesus is the Saviour . If , saith he , ye believe not that I am he , ye shall die in your Sins . 2. He that believeth not that he hath undertaken and compleatly perfected Righteousness for us , shall die in his Sins , shall be damned and perish in Hell-fire : For such have no cloak for their Sin , but must stand naked to the shew of their Shame before the Judgment of God , that fearful Judgment . Therefore , after he had said , there remains for such , no more sacrifice for sin ▪ he adds , But a certain fearful looking for of judgment ; there is for them left nothing but the Judgment of God , and his fiery Indignation which shall devour the Adversaries . He that despised Moses's Law died without mercy under two or three Witnesses ; of how much sorer punishment suppose ye shall he be thought worthy , who hath trodden under foot the Son of God , and counted the Blood of the Covenant , wherewith he was sanctified , an Unholy thing , and done despite to the Spirit of Grace ? Heb. 10. 25 , 26. See here , if fury comes not up now into the Face of God : now is mention made of his fearful Judgment and fiery Indignation . Now , I say , is mention made thereof , when it is suggested that some have light thoughts of him , count his Blood unholy , and trample his Sacrificed Body under the Feet of their Reproaches : Now is he a Consuming fire , and will burn to the lowest Hell. For we know him that hath said , Vengeance belongeth unto me , I will recompence , saith the Lord. And again , The Lord shall judg his People , Heb. 10. 28 , 29 , 30. These words are urged by the Holy Ghost , on purpose , to beget in the Hearts of the Rebellious , reverend thoughts , and an high esteem of the Sacrifice which our Lord Jesus offered once for all upon Mount Calvary unto God the Father for our Sins ; for that is the very argument of the whole Epistle . It is said to this purpose in one of Paul's Epistles to the Thessalonians , That because men receive not the Love of the Truth , that they might be saved ; For this cause God shall send them strong delusions , that they should believe a ly and be damned , 2 Thes. 2. The Truth mentioned in the Place , is Jesus Christ. I am the Truth , saith he , Joh. 14. 6. The Love of the Truth , is none else but the Love and Compassion of Jesus Christ , in shedding his Blood for Mans Redemption . Greater love than this hath no man , that a Man lay down his Life for his Friends , Joh. 15. 13. This then is the Love of the Truth ( of Jesus ) that he hath laid down his Life for us . Now that the rejectors of this Love , should by this their rejecting procure such wrath of God against them , that rather than they shall miss of damnation , himself will chuse their Delusions for them , and also give them up to the effectual Working of these Delusions : what doth this manifest , but that God is displeased with them that accept not of Jesus Christ for Righteousness , and will certainly order that their end shall be everlasting Damnation ; therefore Jesus Christ hath paid full price to God for Sinners , and obtained Eternal Redemption for them . The Use of the Doctrine . I come now to make some use of , and to apply this Blessed Doctrine of the Undertaking of Jesus Christ ; and of his paying full Price to God for Sinners , and of his obtaining Eternal Redemption for them . The first Use. BY this Doctrine , we come to understand many things which otherwise abide obscure and utterly unknown , because this Doctrine is accompanied with the Holy Ghost , that Revealer of secrets , and Searcher of the deep things of God , 1 Pet. 1. 2. Ephes. 1. 17. 1 Cor. 2. The Holy Ghost comes down with this Doctrine , as that in which it alone delighteth : therefore is it called The Spirit of Wisdom and Revelation in the Knowledg of Jesus Christ. He giveth also the Light of the Knowledg of the Glory of God in the Face of Jesus Christ , 2 Cor. 4. 6. Little of God is known in the World where the Gospel is rejected : the Religious Jew , and the Wise Gentile may see more of God in a Crucified Christ , than in Heaven and Earth besides : For in him are hid all the Treasures of Wisdom and knowledg : not only in his Person , as God , but also in his Undertakings as Mediator . Hence Paul telleth us , That he determined not to know any thing among the Corinthians but Jesus Christ and him Crucified , Col. 2. 2 , 3. 1 Cor. 2. 2 , 3. I say more of God is revealed in this Doctrine to us , than we can see of him in Heaven and Earth without it . First , Here is more of his WISDOM seen , than in his making , and upholding all the Creatures . His Wisdom , I say , in devising means to reconcile Sinners to an Holy and Infinite Majesty , to be a Just God , and YET a Saviour ; to be just to his Law , just to his Threatning , just to himself , and yet save Sinners , can no-way be understood till thou understandest why Jesus Christ did hang on the Tree ; for here only is the Riddle unfolded , Christ died for our Sins , and therefore can God in justice save us , Isa. 45. 21. And hence is Christ called The Wisdom of God , not only because he is so essentially , but because by him is the greatest Revelation of his Wisdom towards man. In Redemption therefore , by the Blood of Christ , God is said to abound towards us in all wisdom , Ephes. 1. 7 , 8. Here we see the highest Contradictions reconciled , here Justice kisseth the Sinner , here a Man stands just in the Sight of God , while confounded at his own Pollutions ; and here he that hath done no good , hath yet a sufficient Righteousness ; even the Righteousness of God which is by Faith of Jesus Christ. Secondly , The JUSTICE of God , is here more seen , than in punishing all the Damned . He spared not his own Son , is a Sentence which more revealeth the Nature of the Justice of God , than if it had said he spared not all the World. True , he cast Angels from Heaven , and drowned the Old World ; he turned Sodom and Gomorrah into Ashes , with many more of like nature , but what were all these to the Cursing of his Son ? yea , what were ten thousand such manifestations of his Ireful Indignation against Sin , to that of striking , afflicting , chastising , and making the darling of his Bosom the Object of his Wrath and Judgment . Here it is seen he respecteth not persons , but , judgeth sin , and condemneth him on whom it is found ; yea although on Jesus Christ his well-Beloved , Rom. 8. 32. Gal. 3. 13. Thirdly , The Mystery of God's WILL , is here more seen , than in hanging the Earth upon nothing ; while he condemneth Christ though Righteous , and justifieth us though Sinners : while he maketh him to be sin for us , and us the Righteousness of God in him , 1 Pet. 3. 18. 2 Cor. 5. 20. Fourthly , The POWER of God , is here more seen , than in making of Heaven and Earth ; for , for one to bear , and get the Victory over Sin , when charged by the Justice of an Infinite Majesty , in so doing , he sheweth the Height of the Highest Power : For where sin by the Law is charged , and that by God immediatly , there an Infinite Majesty opposeth , and that with the whole of his Justice , Holiness , and Power : So then , he that is thus charged , and engaged for the Sin of the World , must not only be equal with God , but shew it , by over-coming that Curse and Judgment that by Infinite Justice is charged upon him for Sin. When Angels and Men had sinned , how did they fall and crumble before the Anger of God! they had not power to withstand the terrour , nor could there be worth found in their Persons , or Doings , to appease displeased Justice . But behold here stands the Son of God before him in the Sin of the World , his Father finding him there , curseth , and condemns him to death : but he by the Power of his God-head , and the Worthiness of his Person and Doings , vanquisheth sin , satisfieth God's Justice , and so becomes the Saviour of the World. Here then is Power seen : Sin is a Mighty thing , it crusheth all in pieces , save him whose Spirit is Eternal , Heb. 9. 14. Set Christ , and his Sufferings aside , and you neither see the Evil of Sin , nor the Displeasure of God against it ; you see them not in their utmost . Had'st thou a view of all the Legions that are now in the pains of Hell , yea , couldest thou hear their shreeks , and groans together at once , and feel the whole of all their burden : much of the evil of Sin , and of the Justice of God against it , would be yet unknown by thee ; for thou wouldest want power to feel , and bear the utmost ! A Giant shews not his Power , by killing of a little Child , nor yet is his might seen by the resistance that such a little one makes , but then he sheweth his power when he dealeth with one like himself : yea , and the Power also of the other is then made manifest in saving himself from being swallowed up with his Wrath. Jesus Christ also made manifest his Eternal Power and God-head , more , by bearing and over-coming our Sins ; than in making , or upholding the whole World : Hence Christ Crucified , is called the Power of God , 1 Cor. 1. 23 , 24. Fifthly , The LOVE and MERCY of God , is more seen in , and by this Doctrine , than any other way . Mercy and Love are seen in that God gives us Rain and fruitful Seasons , and in that he filleth our Hearts with food and gladness ; from that bounty he bestoweth upon us as men , as his Creatures . Oh! but herein is Love made manifest in that Christ laid down his Life for us : And God commended his Love towards us , in that while we were yet Sinners Christ died for us ; 1 Joh. 3. 16. Chap. 4. 10 Rom. 5. 8. Never Love like this , nor did God ever give such discovery of his Love from the beginning to this Day . Herein is Love , not that we loved God , but that he loved us , and sent his Son to be the Propitiation for our Sins . Here is Love , that God sent his Son ! his Darling ! his Son that never offended ! his Son , that was always his delight ! Herein is Love that be sent him to save Sinners ! to save them by bearing their Sins ! by bearing their Curse ! by dying their Death ! and by carrying their Sorrows ! Here is Love in that while we were yet Enemies , Christ died for us ! yea , here is Love , in that while we were yet without strength , Christ died for the Ungodly , Rom. 5. The second Use. But Secondly , as this Doctrine giveth us the best discovery of God ; so also it giveth us the best discovery of our selves , and our own things . First , It giveth us the best discovery of our selves : Wouldest thou know Sinner , what thou art ; look up to the Cross , and behold a Weeping , Bleeding , Dying Jesus : nothing could do but that , nothing could save thee but his Blood ; Angels could not , Saints could not , God could not , because he could not ly , because he could not deny himself . What a thing is Sin , that it should sink all that bear its burden , yea it sunk the Son of God himself into death and the Grave , and had also sunk him into Hell-fire for ever , had he not been the Son of God ; had he not been able to take it on his Back , and bear it away . O! This Lamb of God. Sinners were going to Hell , Christ was the Delight of his Father , and had a whole Heaven to himself ; but that did not content him , Heaven could not hold him . He must come into the World to save Sinners , 1 Tim. 1. 15. Ay , and had he not come , thy Sins had sunk thee , thy Sins had provoked the Wrath of God against thee ; to thy perdition and destruction for ever . There is no Man , but is a Sinner , there is no Sin but would damn an Angel , should God lay it to his charge . Sinner , the Doctrine of Christ crucified crieth , therefore , aloud unto thee , that sin hath made thy Condition dreadful : See your selves , your Sin , and consequently , the Condition that your Souls are in , by the Death and Blood of Christ ; Christs Death giveth us the most clear discovery of the dreadful Nature of our Sins . I say again , if sin be so dreadful a thing as to break the Heart of the Son of God ( for so he saith it did ) how shall a Poor , Wretched , Impenitent , damned Sinner , wrestle with the Wrath of God. Awake Sinners , you are lost , you are undone , you perish , you are damned , Hell-fire is your Portion for ever , if you abide in your Sins , and be found without a Saviour in the dreadful Day of Judgment . Secondly , For your good Deeds cannot help you , the Blood of Christ tells you so : For by this Doctrine , Christ died for our Sins , God damneth to death and hell , the Righteousness of the World. Christ must die , or Man be damned : where is now any room for the Righteousness of Men ? room , I say , for Man's Righteousness , as to his Acceptance and Justification . Bring then thy Righteousness to the Cross of Jesus Christ , and in his Blood behold the Demands of Justice ; behold them , I say , in the Cries , and Tears , in the Blood and Death of Jesus Christ. Look again , and behold the Person dying ; such an one as never sinned , nor offended at any time , yet he dies . Could an Holy Life , an Innocent , Harmless Conversation have saved one from death , Jesus had not died . But he must die , Sin was charged , therfore Christ must die . Men therefore need to go no further to prove the Worth of their own Righteousness , than to the Death of Christ : They need not be to seek in that Matter till they stand before the Judgment-Seat . Quest. But how should I prove the Goodness of mine own Righteousness , by the Death and Blood of Christ ? Ans. Thus : If Christ must die for Sin , then all thy Righteousness cannot save thee . If Righteousness comes by the Law , then Christ is dead in vain , Gal. 2. 21. By this Text 't is manifest , that either Christ died in vain , or thy Righteousness is vain . If thy Righteousness can save thee , then Christ died in vain . If nothing below , or besides the Death of Christ could save thee , then thy Righteousness is in vain ; one of the two must be cast away , either Christ's , or thine . Christ Crucified to save the World , discovereth two great evils in Man's own Righteousness : I mean when brought for Justification and Life . 1. It opposeth the Righteousness of Christ. 2. It condemneth God of Foolishness . 1. It opposeth the Righteousness of Christ ; in that it seeketh it self to stand , where should the Righteousness of Christ ; to wit , in God's affection for the Justification of thy Person , and this is one of the highest affronts to Christ , that poor man is capable to give him : Right worthily therefore , doth the Doctrine of the Gospel damn the Righteousness of Men , and promiseth the Kingdom of God to Publicans and Harlots rather . 2. It condemneth God of Foolishness : For if Works of Righteousness which we can do , can justifie from the Curse of the Law in the Sight of God , then is not all the Treasures of Wisdom found in the Heart of God and Christ : For this Dolt-headed Sinner , hath now found out a Way of his own , unawares to God , to secure his Soul from Wrath and Vengeance . I say , unawares to God ; for he never imagined that such a thing could be , for had he , he would never have purposed before the World began , to send his Son to die for Sinners . Christ is the Wisdom of God , as you have heard , and that as he is our Justifying Righteousness . God was manifest in the Flesh to save us , is the great Mystery of Godliness . But wherein lyeth the depth of this Wisdom of God in our Salvation , if Man's Right-hand can save him ? Job 40. 10 , 11 , 12 , 13 , 14. Yea , wherefore hath God also given it out , that there is none other Name given to Men , under Heaven whereby we must be saved : I say again , why is it affirmed , without shedding of Blood is no Remission , if Mans good Deeds can save him ? This Doctrine therefore of the Righteousness of Christ , being rightly preached , and truly believed , arraigneth and condemneth Man's Righteousness to Hell : It casteth it out , as Abraham cast out Ismael . BLOOD ! BLOOD , the sound of Blood , abaseth all the Glory of it . When Men have said all , and shewed us what they can , they have no Blood to present God's Justice with ; yet 't is Blood that maketh an Atonement for the Soul , and nothing but Blood can wash us from our Sins , Levit. 17. 11. Revel . 1. 5. Heb. 9. Justice calls for Blood , Sins call for Blood , the Righteous Law calls for Blood ; yea the Devil himself must be overcome by Blood : Sinner where is now thy Righteousness ? Bring it before a Consuming Fire ; [ for our God is a Consuming Fire ] Bring it before the Justice of the Law : yea try if ought but the Blood of Christ can save thee from thy Sins , and Devils ; try it , I say , by this Doctrine ; go not one step further before thou hast tried it . Thirdly , By this Doctrine we are made to see , the worth of Souls : it cannot be but that the Soul is of Wonderful Price , when the Son of God will not stick to spill his Blood for it . O Sinners , you that will venture your Souls for a little pleasure , surely you know not the worth of your Souls . Now if you would know what your Souls are worth , and the Price which God sets them at , read that Price by the Blood of Christ. The Blood of Christ was spilt to save Souls . For ye are bought with a Price , and that Price none other than the Blood of Christ ; wherefore glorify God in your Bodies and in your Spirits which are Gods , 1 Cor. 6. 20. Sinners , you have Souls , can you behold a Crucified Christ and not Bleed , and not Mourn , and not fall in Love with him ? The third Use. By this Doctrine Sinners , as Sinners , are encouraged to come to God for mercy , for the Curse due to Sin is taken out of the way . I speak now to Sinners that are awake , and see themselves Sinners . There are two things in special when Men begin to be awakened , that kill their thoughts of being saved . 1. A Sense of sin . 2. The Wages due thereto . These kill the Heart , for who can bear up under the guilt of Sin ? If our Sins be upon us , and we pine away in them , how can we THEN live ? Ezek. 33. 10. How indeed ! it is impossible . So neither can Man grapple with the Justice of God. Can thine Heart endure , or can thine Hands be strong ? they cannot . A wounded Spirit who can bear ? Men cannot , Angels cannot : wherefore if now Christ be hid , and the blessing of Faith in his Blood denied , wo be to them : such go after Saul and Judas , one to the Sword , and the other to the Halter , Ezek. 22. 14. Prov. 18. 14. and so miserably end their days ; for come to God they dare not , the thoughts of that Eternal Majesty strikes them through . But now present such Poor dejected Sinners with a Crucified Christ , and perswade them that the Sins under which they shake and tremble , was long ago laid upon the Back of Christ , and the Noise , and Sense , and Fear of damning , begins to cease , depart , and fly away : Dolours , and Terrours fade , and vanish , and that Soul conceiveth hopes of Life . For thus the Soul argueth , is this indeed the Truth of God , that Christ was made to be Sin for me ! was made the Curse of God for me ! Hath he indeed born all my Sins , and spilt his Blood for my Redemption ? O blessed Tidings , O welcome Grace ! Bless the Lord O my Soul , and all that is within me bless his Holy Name . Now is peace come , now the Face of Heaven is altered : Behold all things are become new . Now the Sinner can abide Gods Presence , yea sees unutterable Glory and Beauty in him : For here he sees Justice smite . While Jacob was afraid of Esau , how heavily did he drive , even towards the Promised Land ? but when killing thoughts were turned into kissing , and the fears of the Swords Point turned into Brotherly Embraces , what says he , I have seen thy Face , as though it had been the Face of God , and thou wast pleased with me ? Gen. 33. 10. So , and far better is it , with a poor distressed Sinner at the Revelation of the Grace of God through Jesus Christ. God was in Christ reconciling the World unto himself not imputing their Trespasses to them : O! what work will such a word make upon a wounded Conscience , especially when the next words follow . For he hath made him to be Sin for us , who knew no sin , that we might be made the Righteousness of God in him . Now the Soul sees qualifications able to set him quit in the Sight of God : Qualifications prepared already . Prepared I say already , and that by God through Christ ; even such as can perfectly answer the Law. What doth the Law require ? If Obedience , here it is ; if Bloody Sacrifice , here it is ; if infinite Righteousness , here it is . Now then the Law condemns him that Believes , before God , no more ; for all its Demands are answered , all its Curses are swallowed up in the Death and Curse Christ underwent . Object . But reason saith , since Personal Sin brought the Death , surely Personal Obedience must bring us Life and Glory . Ans. True , Reason saith so , and so doth the Law it self , Rom. 10. 5. but God , we know , is above them both , and he in the Covenant of Grace , saith otherwise : to wit , That if thou shalt confess with thy Mouth the Lord Jesus , and shall believe in thine Heart that God hath raised him from the Dead , thou shalt be saved , Rom. 10. 6 , 7 , 8 , 9. Let Reason then hold his tongue , yea let the Law with all his Wisdom subject it self to him that made it ; let it look for sin where God hath laid it ; let it approve the Righteousness which God approveth : yea though it be not that of the Law , but that by Faith of Jesus Christ. God hath made him our Righteousness ; God hath made him our Sin ; God hath made him our Curse ; God hath made him our Blessing . Methinks this word God hath made it so , should silence all the World. The fourth use . Fourthly , By this Doctrine sufficiency of argument is ministred to the tempted , to withstand , thereby , the assaults of the Devil . When the Souls begin to seek after the Lord Jesus , then Satan begins to afflict and distress , as the Canaanites did the Gibeonites , for making Peace with Jehoshuah , Jos. 10. 1 , 6. There are three things that do usually afflict the Soul that is earnestly looking after Jesus Christ. 1. Dreadful accusations from Satan . 2. Grievous defiling and infectious thoughts . 3. A strange readiness in our Nature to fall in with both . By the first of these the Heart is made continually to tremble . Hence his Temptations are compared to the roaring of a Lyon , 1 Pet. 5. 8. For as the Lyon by roaring killeth the Heart of his Prey , so doth Satan , kill the Spirit of these that hearken to him : For when he tempteth , especially by way of accusation , he doth to us , as Rabshakeh did to the Jews : He speaks to us in our own Language . He speaks our Sin at every word , our guilty Conscience knows it , he speaks our Death at every word , our doubting Conscience feels it . Secondly , Besides this , there doth now arise even in the Heart such defiling , and soul infectious thoughts , that putteth the Tempted to their wits end : for now it seems to the Soul that the very flood-Gates of the Flesh are opened , and that to sin there is no stop at all ; now the Air seems to be covered with darkness , and the Man is as if he was changed into the nature of a Devil : Now if ignorance and unbelief prevail , he concludeth that he is reprobate , made to be taken and destroyed . Thirdly , Now also he feeleth in him a readiness to fall in with every temptation ; a readiness , I say , continually present , Rom. 7. 21. This throws all down , now despair begins to swallow it up ; now it can neither pray , nor read , nor hear , nor meditate on God , but Fire and Smoke continually bursteth forth of the Heart against him ; now sin and great confusion puts forth it self in all : yea , the more the Sinner desireth to do a duty sincerely , the further off it always finds it self : For by how much the Soul struggleth under these distresses , by so much the more doth Satan put forth himself to resist , still infusing more poison , that if possible it might never struggle more ( for strugglings are also us poison to Satan . ) The Fly in the Spider's Webb , is an emblem of the Soul in such a condition ; the Fly is entangled in the Webb , at this the Spider shews himself ; if the Fly stir again , down comes the Spider to her , and claps a Foot upon her , if yet the Fly makes a noise , then with poisoned Mouth the Spider lays hold upon her ; if the Fly struggle still , then he poisons her more and more ; what shall the Fly do now ? why she dies , if some-body does not quickly release her . This is the case of the Tempted , they are entangled in the Webb , ( their Feet and Wings are entangled ) now Satan shews himself , if the Soul now struggleth , Satan laboureth to hold it down ; if it now shall make a noise , then be bites with blasphemous Mouth , ( more poisonous than the Gall of a Serpent . ) If it struggle again , then he poisoneth more and more : infomuch that it needs at last must die in the Net , if the Man , the Lord Jesus , helps not out . The afflicted Couscience understands my words . Further , though the Fly in the Webb , is altogether uncapable of looking for relief , yet this awakened tempted Christian is not ; what must he do therefore ? how should he contain hopes of life ? If he looks to his Heart there is Blasphemy ; if he looks to his duties , there is Sin ; if he strives to mourn and lament , perhaps he cannot , unbelief and hardness hinder : shall this Man lie down in despair ? No : shall he trust to his duties ? No : shall he stay from Christ till his Heart is better ? No : What then ? Let him NOW look to Jesus Christ Crucified , then shall he see his Sins answered for , then shall he see Death a-dying , then shall he see Guilt born by another , and there shall he see the Devil overcome . This sight destroys the Power of the first Temptation ; purifies the Heart and inclines the Mind to all good things . And to encourage thee , tempted Creature , to this most Gospel-Duty : Consider , that when Jesus Christ read his Commission upon the entering into his Ministry , he proclaimed : The Spirit of the Lord is upon me , because he hath anointed me to preach the Gospel to the Poor , he hath sent me to heal the broken-Hearted , to preach deliverance to the Captives , and recovering of sight to the Blind , to set at liberty them that are bruised , to preach the acceptable Year of the Lord , Luk. 4. 18 , 19. These things therefore should the Tempted believe , but believing is now sweating-work ; for Satan will hold as long as possible , and only stedfast Faith can make him fly : But O! the Toyl of a truly gracious Heart in this Combate , if Faith be weak , he can scarce get higher than his Knees ; Lord help , Lord save , and then down again , till an Arm from Heaven takes him up ; until Jesus Christ be evidently set forth Crucified for him , and Cursed for his Sin : for then ( and not till then ) the Temptation rightly ceaseth , at leastwise for a Season . Now the Soul can tend to look about it , and thus consider with it self : If Christ hath bora my Sin and Curse , then 't is taken away from me , and seeing thus to take away sin , was the Contrivance of the God of Heaven , I will bless his Name , hope in his Mercy , and look upon Death and Hell with Comfort . Thine Heart shall meditate terrour , thou shalt see the Land that is very far off , Isa. 33. 16 , 17 , 18. The fifth use . Fifthly , This Doctrine makes Christ precious to the Believers . Unto you therefore which believe he is precious , 1 Pet. 2. 5. This Head might be greatly enlarged upon , and branched out into a Thousand particulars , & each one full of weight and glory . 1. By considering what Sin is . 2. By considering what Hell is . 3. By considering what Wrath is . 4. By considering what Eternity is . 5. By considering what the loss of a Soul is . 6. What the loss of God is . 7. What the loss of Heaven is . 8. And what it is to be in utter Darkness with Devils and damned Souls for ever and ever . And after all to conclude , from all these Miserie 's the Lord Jesus delivered me . Further , This makes Christ precious , if I consider in the next place : 1. How he did deliver me , 't was with his Life , his Blood ; it cost him Tears , Groans , Agony , Separation from God ; to do it he endured his Fathers Wrath , bare his Fathers Curse , and died thousands of deaths at once . 2. He did this , while I was his Enemy , without my desires , without my knowledg , without my deserts , he did it unawares to me . 3. He did it freely , cheerfully , yea he longed to die for me ; yea , Heaven would not hold him for the Love he had to my Salvation , which also he hath effectually accomplished for me at Jerusalem . Honourable Jesus ! precious Jesus ! loving Jesus ! Jonathan's Kindness captivated David , and made him precious in his Eyes for ever . I am distressed for thee my Brother Jonathan ( said he ) very pleasant hast thou been to me ; thy Love to me was wonderful , passing the Love of Women , 2 Sam. 1. 26. Why , what had Jonathan done ? O! He had delivered David from the Wrath of Saul . But how much more should he be precious to me , who hath saved me from Death and Hell ! who hath delivered me from the Wrath of God! The Love of Christ constraineth us . Nothing will so edge the Spirit of a Christian as , Thou wast slain , and hast redeemed us to God by thy Blood : This makes the Heavens themselves ring with joy and shouting . Mark the Words , Thou wast slain , and hast redeemed us to God with thy Blood , out of every Kindred , and Tongue , and People , and Nation , and and hast made us unto our God , Kings , and Priests , and we shall reign on the Earth . What follows now ? And I beheld , and heard the Voice of many Angels round about the Throne , and the Beasts , and the Elders , and the Number of them was ten thousand times ten thousand , and thousands of thousands , saying with a loud Voice , Worthy is the Lamb that was slain , to receive Power , and Riches , and Wisdom , and Strength , and Honour , and Glory , and Blessing ; and every Creature which is in Heaven , and on the Earth , and such as are in the Sea , and all that are therein heard I , saying , Blessing , Honour , Glory , and Power , be unto him that sitteth upon the Throne , and to the LAMB for ever and and ever , Revel . 5. 9 , 10 , 11 , 12 , 13. Thus also is the Song , that New-Song , that is said to be sung by the Hundred fourty and four thousand which stand with the LAMB upon Mount Sion , with his Fathers Name written in their Fore-heads . These are also called Harpers , Harping with their Harps . And they sang as it were a new Song before the Throne , and before the four Beasts , and the Elders ; and none could learn that Song but the Hundred and fourty and four thousand , which were redeemed from the Earth , Revel . 14. 1 , 2 , 3. But why could they not learn that Song ? Because they were not redeemed ; none can sing of this Song but the Redeemed : they can give Glory to the Lamb , the Lamb that was slain , and that redeemed them to God by his Blood. 'T is Faith in his Blood on Earth , that will make us sing this Song in Heaven . These Shoutings , and Heavenly Songs must needs come from Love put into a Flame by the Sufferings of Christ. The last Use. If all these things be true , what follows but a Demonstration of the Accursed Condition of those among the Religious in these Nations whose notions put them far off from Jesus , and from venturing their Souls upon his Bloody Death . I have observed such a Spirit as this in the World , that careth not for knowing of Jesus ; the Possessed therewith do think , that it is not material to Salvation to venture upon a Crucified Christ ▪ neither do they trouble their Heads or Hearts with inquiring whether ▪ Christ Jesus be risen , and ascended into Heaven , or whether they see him again or no , but rather are for concluding , that there will be no such thing : These Men speak not by the Holy Ghost , for in the Sum , they call Jesus ▪ Accursed ; but I doubt not to say that many of them are Anathematised of God , and shall stand so , till the Coming of the Lord Jesus , to whom be Glory for ever and ever : Amen . THE END . Books writ by Mr. Bunyan , and printed for Francis Smith , at the Elephant and Castle near the Royal Exchange , in Cornhil . 1. SIghs from Hell , or the Groans of a Damned Soul ; discovering the Lamentable Estate of the Damned . 2. Resurrection from the Dead , and Eternal Judgment asserted ; and with what Bodies the Dead arise . 3. A Discourse of Prayer , and what it is to pray with the Spirit and with Understanding . 4. The Holy City , or the New-Jerusalem ; or the Glorious State of Believers after this Life , asserted . 5. Christian Behaviour ; teaching Husbands , Wives , Parents , Children , Masters , Servants , to walk so as to please God. 6. Grace abounding to the chief of Sinners ; discovering the woful Estate of the Impenitent , and the Greatness of Gods Mercy . 7. A Map , shewing the Order and Causes of Salvation and Damnation , &c. 8. Serious Meditations on the four last things , viz. Death , Judgment , Heaven , and Hell. 9. A Defence of the Doctrine of Justification by Faith in Jesus Christ. 10. A Confession of the Author's Faith , and a Reason of his Practice in Matters of Worship . 
A30200	----	The resurrection of the dead and eternall judgement, or, The truth of the resurrection of the bodies both of good and bad at the last day asserted and proved by Gods word : also, the manner and order of their coming forth of their graves, as also, with what bodies they do arise : together with a discourse of the last judgement, and the finall conclusion of the whole world / by John Bunyan. Bunyan, John, 1628-1688. 1665 Approx. 257 KB of XML-encoded text transcribed from 100 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A30200 Wing B5590 ESTC R34391 14396378 ocm 14396378 102285 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . 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Theology, Doctrinal. 2005-02 TCP Assigned for keying and markup 2005-02 Aptara Keyed and coded from ProQuest page images 2005-04 Melanie Sanders Sampled and proofread 2005-04 Melanie Sanders Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion THE Resurrection of the Dead , AND Eternall Judgement : OR , The truth of the Resurrection of the Bodies , both of Good and Bad at the last day : Asserted , and proved by , Gods Word . Also , the manner and order of their coming forth of their Graves ; as also , with what Bodies they do arise . Together , with a Discourse of the last Judgement , and the finall Conclusion of the whole World. By John Bunyan , a Servant of the Lord's Christ. 1 Cor. 15. 51 , 52. Behold I shew you a Mystery , we shall not all sleep , but we shall all be changed , in a moment , in the twinkling of an Eye , at the last Trump ; ( for the Trump shall sound , and the Dead shall be raised incorruptible , and we shall be changed . ) John 5. 28 , 29. Marvel not at this , for the houre is coming , in which all that are ●n their Graves , shall hear his Voyce , and shall come forth ; they that have done good , to the Resurrection of life , and they that have done evill , to the Resurrection of damnation . London , Printed for Francis Smith , at the Elephant and Castle , without Temple-Barre . Courteous Reader , THough this be a small Treatise , yet it doth present thee with things of the greatest , and most weighty concernment , even with a Discourse of Life and Death to Eternity : opening , and clearing , by the Scriptures of God , that the time is at hand , when , there shall be a Resurrection of the Dead , both of the just and unjust ; even of the Bodies of both , from the Graves where they are , or shall be , at the approach of that day . Thou hast also in these few lines , the order and manner of the rising of these two sorts of People , wherein is shewed thee with what Body they shall then rise ; as also their states and condition at this day , with great clearness . For here thou shalt see the truth , and manner of the terrible Judgement , the opening of the Books , the examining of Witnesses , with a finall conclusion upon good and bad . Which , I hope will be profitable to thy Soul that shall read it . For if thou art godly , then here is that which will through Gods blessing , incourage thee to go on in the faith of the truth of the Gospel ; but if thou art ungodly , then here thou mayst meet with conviction : yea , and that of what will be without fail , thy end , at the end of the World : whether thou continue in thy sins , or repent . If thou continue in them , blackness , and darkness , and everlasting destruction ; but if thou repent and believe the Gospel , then light and life , and joy , and comfort , and glory , and happiness , and that to Eternity . Wherefore let me here beg these things at thy hand . First , That thou take heed of that spirit of mockery , that saith , 2 Pet. 3. 4 , 5. Where is the promise of his coming ? Secondly , Take heed that thy heart be not overcharged with surfeiting and drunkenness , and the cares of this life , and so that day come upon thee unawares . Luke 21. 34 , 35. Thirdly , But be diligent in making thy Calling and Election sure ; that thou in the day , of which thou shalt read more in this Book , be not found without that glorious Righteousness that will then stand thee instead , and present thee before his glorious presence , with exceeding joy ; to him be glory in the Church by Christ Jesus , World without end , Amen . John Bunyan . OF THE Resurrection of the Dead , and Eternal Judgement But this I confess unto thee , that after the way which they call Heresie , so worship I the God of my Father , believing all things that are written in the Law and the Prophets , and have hope towards God , which they themselves also allow , that there shall be a Resurrection of the Dead , both of the just , and unjust , Acts ▪ 24. 14 , 15. MY Discourse upon this Text , will chiefly concern the Resurrection of the Dead : wherefore to that I shall immediately apply my self not medling with what else is couched in the words . You see here , that Paul , being upon his Arraignment , accused of many things , by some that were violent for his blood ; and being licenced to speak for himself by the then Heathen Magistrate ; he doth in few words tell them , that as touching the Crimes wherewith they charged him , he was utterly faultless , onely this he confessed , that after that way which they call Heresie , so he worshipped the God of his Fathers ; believing all things that are written in the Law and the Prophets , and that he had the same hope towards God , which they themselves did allow , that there should be a Resurrection of the dead , both of the just ▪ and unjust . Whence note by the way , That an hypocritical people , will persecute the power of those truths in others , which themselves in words profess . I have hopes towards God , and that such a hope which themselves do allow , and yet I am this day , and that for this very thing persecuted by them . But to come to my purpose , there shall be a Resurrection of the dead &c. By these words , the Apostle sheweth us what was the substance of his Doctrine , to wit , that there should be a Resurrection of the dead ; and by these words also , what was the great argument with his Soul , to carry him through these temptations , afflictions , reproaches , and necessities he met with in this World , even the Doctrine of a Resurrection . I have hope towards God , saith he , and there is my mind fixed , for there shall be a Resurrection of the dead , both of the just , and unjust . The reason why I cannot do what these Jews would have me ; also why I cannot live as do the Gentiles , it is , because I have in my Soul , the faith of the Resurrection . This is the Doctrine I say , which maketh me fear to offend , and that is , as an undergirder to my Soul , whereby I am kept from destruction and confusion , under all the storms and tempests I here go through . In a word , this is it that hath more awe upon my Conscience , then all the Laws of men , with all the penalties they inflict . Vers. 17. And herein do I exercise my self to have alwayes a Conscience void of offence , both towards God and towards men . Now here , seeing this Doctrine of the Resurrection of the dead ▪ hath that power , both to bear up and to awe ; both to incourage and to keep within compass , the Spirit and Body of the People of God : It will be requisite , and profitable for us , to inquire into the true me●ning and nature of this word , the Resurrection of the dead . And for the better compassing of this matter , I shall briefly inquire . First , what this place is meant by the dead . Secondly , What is meant by the Resurrection . Thirdly , Why the Apostle doth here speak of the Resurrection of the dead , as of a thing yet to come , there shall be a Resurrection of the dead , both of the just , and unjust . For the first , The dead in Scripture , go under a five-fold Consideration , as , 1. Such as die a natural death , or as when a man ceaseth to be any more in this World , as David , whom Peter tells us , is both dead and buried , and his Sepulchre remaineth with us to this day . Acts 2. 29. 2. There is a People that are reckoned dead in trespasses and sins , as those are , who never yet were translated from darkness to light , and from the power of Satan to God. Such I say , who yet never felt the power of the Word and Spirit of God , to raise them from that state , to walk with him in the Regeneration : making a life out of Christ , and his present benefits . Ephes. 2. 1 , 2. John 5. 25. 3. There is a death seizeth men often after some measure of light received from God , and some profession of the Gospel of Christ. These , for the certainty of their damnation , are said to be dead , dead ; twise dead , and plucked up by the roots . Jude 12. 4. There is in Scripture mention made of a death to sin , and the lusts of the flesh ; this death is the beginning of true life and happiness , and is a certain fore-runner of a share in Christ , and with him in another World , Rom. 6. 6 , 7 , 8. 2 Tim. 2. 11. 5. Lastly , there is also in the Word , a relation of eternal death . This is the death that those are in , and swallowed up of , that go out of this World Godless , Christless , and Graceless ; dying in sin , and so under the curse of the dreadful God , who I say , because they have missed of the Lord Jesus Christ , the Saviour in this day of Grace : are fallen into the gulf and jaws of eternal death and misery , in the fire that never shall be quenched . Mark 9. 43 , 44. Luk 16. 23 , 24 , 25 , 26. Now then , seeing there is death , or to be dead , taken under so many Considerations in the Scripture ; it is evident , that to be dead in Christ , the Text is not meant of them all : I then must distinguish , and inquire which of these deaths it is , that here the Apostle did look for a Resurrection from . First then , it cannot be meant a Resurrection from eternal death , for from that there is no Redemption . Psal. 49. 38. Secondly , Neither is it a Resurrection from that double death ; for they that are in that , are past recovery also . Thirdly , And so for those that are dead to sin , it is non-sence , to say there shall , or can be a Resurrection from that : for that it self is a Resurrection . Colos. 2. 12 , 13. 20. which Resurrection also , the Apostle had then passed through . And also all the Brethren , as he saith , You hath he quickned , who were dead in trespasses and sins ; and again , if ye then be risen with Christ ▪ and again , wherein also ye are risen with him through the faith of the operation of God , who raised him from the dead . Col. 3. 1. Lastly , The dead therefore in this Scripture , must be understood of those that have departed this life , that have Body and Soul seperated each from the other ; and so the Resurrection , a Resurrection of the Body out of the Grave ; as Daniel saith , many that sleep in the dust of the Earth shall arise ; and again , the hour is coming , when all that are in their Graves shall hear his voice , and shall come forth , &c. Dan. 12. 2. John 5. 28. The Resurrection of the Just then , is the rising of the Bodies of the Just , and the Resurrection of the unjust , the rising of their Bodies at the last Judgement . This also is the meaning of that saying of Paul , to Agrippa , I stand , saith he , and am Judged , for the hope of the promise made unto our Fathers , which promise at first began to be fulfilled in the Resurrection of the Body of Christ , Acts 13. 32 , 33. and hat its accomplishment , when the dead , small and great , are raised out of their Graves : wherefore , though Paul saith in the 13th of the Acts , it is already fulfilled : yet here he saith , he hopes it shall come . Which promise , saith he , our twelve Tribes instantly serving God day and might , hope to come , as God told Daniel , saying , go thy Way , for thou shalt stand in thy lot at the end of the dayes . Dan. 12 , 13. Christ is already risen , and therefore so far the promise is fulfilled , but his Saints are yet in their Graves , and therefore that part of the fulfilling of it , is yet to come , as he saith , Why should it be an incredible thing with you , that God should raise the dead . Acts 26. 6 , 7 , 8. Again , That it is the Resurrection of the dead Bodies of both Saints and sinners that is here inserted , it is further evident , because the Apostle saith , it is the Resurrection , that the very Pharises themselves allowed . I have hope towards God , saith he , which themselves also allow , then what that hope is , he in the next words sheweth , namely , That there shall be a Resurrection of the Dead , &c. Now we know , that the Pharises did not allow of a Resurrection from a state of Nature , to a state of Grace , which is the same with the new birth ; but did confidently allow and teach , that they were the Children of Abraham , according to the flesh . Yea , when any of them began to adhere , or incline to Christ's Doctrine in some things , yet the Doctrine of the new Birth , or of being raised from a state of Nature , to a state of Grace , they would very much stick at ; though in the mean time , they utterly were against the Doctrine of the Sadduces , which denyed the Resurrection of the Body , John 31. 2 , 3 , 4 , 5 , 6 , 7 , 8 , 9. John 8. 31 , 32 , 33 , 34 , 35. Acts 23. 6 , 7 , 8. Further , the Resurrection here spoken of , must needs be the Resurrection of the Body , because it is called , a Resurrection of the Dead , both of the just , and unjust , that is , of both Saints and sinners , according to the saying of Christ , The hour is coming , when all that are in their Graves shall hear his Voyce , and shall come forth , they that have done good , to the Resurrection of life ; and they that have done evill , to the Resurrection of damnation . Joh. 5. 28 , 29. Again , the Resurrection here mentioned , is a Resurrection to come , not already injoyed , either by Saints or sinners , there shall be a Resurrection of the Dead , both of the just , and unjust . Now I say , the Resurrection here being yet deferred by the just , and counted also the Resurrection of the dead , both of the just and unjust : It must needs be the same Resurrection that is spoken of by Jobe , who saith , So man lyeth down , and riseth not again , till the Heavens be no more , they shall not awake , nor be raised out of their sleep , Job . 14. 12. Having thus in few words opened this Scripture unto you , I shall in the next place , for the further satisfaction of those that are yet wavering , and for the refreshment of those that are strong and stedfast : lay down before you , several undeniable Scripture demonstrations , of the Resurrection of the Dead , both of the just , and unjust . I shall first begin with the Resurrection of the Just. The Just must arise , because Christ is risen from the dead . Christ is the head of the Just , and they are the members of his Body ; and because of this union , therefore the Just must arise . This is the Apostles own Argument , If Christ , saith he , be preached , that he rose from the dead , how say some among you , that there is no Resurrection of the dead ; but if there be no Resurrection of the dead , then is not Christ risen . 1 Cor. 15. 12 , 13. Now I say , the Reason why the Apostle thus argueth the Resurrection from the dead , by the Resurrection of Christ. It is , because the Saints ( of whose Resurrection he here chiefly discourseth , are in their Bodies , as well as in their Soul , the members of Christ ; know you not , saith he , that your Bodies are the members of Christ , 1 Cor. 6. 15. A very weighty Argument ; for if a good man be a member of Christ , then he must either be raised out of his Grave , or else sin and death must have power over a member of Christ. I say again , if if this Body be not raised , then also Christ is not a compleat Conquerour over his enemies ; for as much as death and the Grave , hath still power over his members . The last Enemy that shall be destroyed , is Death . Now though Christ in his own person , hath a compleat Conquest over Death , &c. yet Death hath still power over the Bodies of all that are in their Graves : now I say , Christ being considered with relation to his members , then he hath not yet a compleat Conquest over death , neither will he , until they every one be brought forth of their Graves ; for then , and not till then , shall that saying be every way fulfilled : Death is swallowed up of Victory , 1 Cor. 15. 26. and 53 , 54. Secondly , As there must be a Resurrection of the Just , because Christ is their Head , and they his members : so also , because the Body of the Saints , as well as their Soul , is the purchase of Christs blood . Ye are bought with a price , saith Paul : wherefore glorifie God in your Body , and in your Spirit , which are Gods. 1 Cor. 6. 20. Christ will not lose the purchase of his blood , O Death , saith Christ , I will have them ; O Grave , I will make thee let them go , I will ransom them from the power of the Grave , I will redeem them from death . ( I have bought them , and they shall be mine ) O Death , I will be thy plague , O Grave , I will be thy destruction , Hos. 13 , 14. Job 18. 13 , 14. Revel . 1. 18. I say , though the power of the Grave be invincible , and death be the King of terrours , yet he who hath the Keys of Hell and of Death , at his Girdle , to him belongeth the issues from death . He that is our God , is the God of Salvation , and to God the Lord , belongeth the issues from death . Psal. 68. 20. and we the price of his blood , shall be delivered . Thirdly , As the Body is the member of Christ , and the price of his blood : so it is the Temple of the Holy Ghost , which is in us . What , know you not that your Body is the Temple of the Holy Ghost which is in you ? and you are not your own . The Body is no such rediculous thing in the account of Christ , as it was in the account of the Saduces . The Body is not for fornication , but for the Lord , and the Lord for the Body , and that no onely in this World , but that which is to come : wherefore he saith , God hath both raised up the Lord Jesus , and will raise us up also by his power . 1 Cor. 6. 13 , 14. 19. that is , as he hath raised up the Body of Christ : so will he raise up ours also by Christ. Fourthly , The Bodies of the Just must arise again , because of that Similitude , that must be betwixt the Body of the Lord Jesus Christ , and the Bodies of the Saints . When he shall appear , we shall be like him . 1 John 3. 2. Now we have it abundantly manifest in Scripture , that the Body of the Lord Jesus , was raised out of the Grave , caught up into Heaven , and that it ever remaineth in the holiest of all , a glorified Body , Luk 24. 3 , 4 , 5 6 , 7 , 8. 35. 36 , 37 , 38 , 39 , 40 , 41 , 42. John 20. 24 , 25 , 26 , 27. Acts 1 , 2 , 3 , 4 , 5 , 6 , 7 , 8 , 9 , 10 , 11. Acts 2. 31. Acts 17. 30 , 31 , 32. Mar. 16. 6 , 7 , 19. Heb. 7. 24 , 25 , 26. eb . 8. 2 , 3. Heb. 10. 12. Now I say , it would be very strange to me , if Christ should be raised , ascended , and glorified in that Body ; and yet that his People should be with him , no otherwise then in their Spirits ; especially , seeing that he in his Resurrection , is said to be but the first begotten from the dead , and the first fruits of them that sleep , Col. 1. 18. 1 Cor. 15. 23. for we know , that a first begotten , doth imply more Sons , and that first-fruits do foreshew an after Crop : wherefore we conclude , that as in Adam all die , so in Christ shall all be made alive , but every man in his own order : Christ the first fruits , and afterwards them that are his at ●is coming . 1 Cor. 15. 22 , 23. And hence it is , that the Scripture saith , He shall change our vile body , that it may be fashioned like to his glorious Body . And hence it is again , that the day of Christ is said to be the day of the manifestation of the Sons of God , and of the redemption of our body ; for then shall the Saints of God not onely be , but appear as their Saviour , being delivered from their Graves , as he is from his , and glorified in their Bodies , as he is in his . Phil. 3. 20 , 21. Rom. 8. 21 , 22 , 23. Fifthly , There must be a Resurrection of the Body of the Saints , because the Body , as well as the mind , hath been a deep sharer in the afflictions that we meet with for the Gospel sake . Yea , the body is oft-times the greater sufferer , in all the Calamities , that for Christs sake we here undergo ; it is the body that feels the stocks , the whip , hunger and cold , the fire and rack , and a thousand calamities : it is the body in which we have the dying marks of the Lord Jesus : that the life of Jesus , also might be made manifest in our mortall slesh . Gal. 6. 17. 2 Cor. 4. 9 , 10 , 11 , 12 , 13 , 14. God is so just a God , and so merciful to his People , that though the bodies of his Saints should , through the malice of the enemy , be never so dishonourably tortured , killed and sown in the Grave : yet he will ( as further will be shewed anon ) raise it again in incorruption , glory and honour : as he saith also in another place , that we who have continued with Christ in his temptations ; that have for his sake underwent the reproach and malice of the World ; to you , saith Christ , I appoint a Kingdom as my Father hath appointed unto me . Luk. 22. 28 , 29. If we suffer with him , we shall reign with him , & he that hateth his life in this World , shall keep it to life eternall , 2 Tim. 2. 12. John 12. 29. all this is to be injoyed , especially at the Resurrection of the Just. But sixthly , There must be a Resurrection of the Just , otherwise , there will be the greatest disappointment on all sides that ever was , since man had a being on the Earth . A disappointment I say , First , Of the Will of God ; for this is the will of the Father that sent me , saith Christ , that of all that he hath given me , I should lose nothing , ( not a dust ) but should raise it up again at the last day . John 6. 39. Secondly , A disappointment of the Power of God ; for he that hath raised up the Lord Jesus , doth also intend to raise us up by his Power , even our Bodies , as Paul saith , the body is not for fornication , but for the Lord , and the Lord for the body , and God hath both raised up the Lord , and will also raise us up by his Power . 1 Cor. 6. 13 , 14. Thirdly , If there should be no Resurrection of the Just , Christ also would be wonderfully disappointed of the fruits of all his sufferings . As I told you before , his People are the price of his Blood , and the members of his Body , and he is now at the right hand of God ( far above all Principalities and Powers , and every name that is named ) expecting till his enemies be made his Footstool , and brought under Heb. 1. 13. the foot of the weakest Saint , which will not be , untill the last enemy Death is destroyed . We know that he said , when he went away , that he would come again , and fetch all his People to himself , even up into Heaven , that where he is , there we may be also . Joh. 12. 26. Joh. 14. 1 , 2 , 3. Joh. 17. 24. But I say , how will he be disappointed , if when he comes , the Grave and Death should prevent and hinder him , and with its bars , keep down those , whom he hath ransomed with his blood , from the power thereof . Fourthly , If the Bodies of the Just arise from the dead , then they also will be disappointed . 'T is true , the Saints departed , have far more fellowship , and Communion with God and the Lord Jesus , then we have , or are not yet capable of having , Luke 23. 43. They being in Paradise , and we in this World ; but yet , I say for all that , they are , though there , very much longing for the day of the Lords vengeance , which will be the day in which they will , and must arise from the dead . This I say , is the time that they long for , when they cry under the Altar , How long O Lord , holy and true , dost thou not judge and avenge our blood , on them that dwell on the Earth ? When they died , they Heb. 11. 35. died , in hope to obtain a better Resurrection , and now they are gone , they long till that day be come , Rev. 6. 10 , 11. Till the day come , I say , when the dead , even all the enemies of Christ , shall be judged ; for then will he give reward to his Servants the Prophets , and to his Saints , and to 〈◊〉 that fear his name , small and great . Revel . 11. 1. 8. Fifthly , If the Just arise not , great disappointment also will be to the Saints yet alive in this World : for , notwithstanding they have already received the first-fruits of the Spirit , yet the wait , not onely for more of that , but also for the Resurrection , Redemption , and changing of this vile body , Rom. 8. 20 , 21 , 22 , 23. Phil. 3. 20 , 21. For our Conversation is in Heaven , saith Paul , from whence we look for the Saviour , the Lord Jesus Christ , who shall change our vile body , that it may be fashioned like to his glorious body . But now I say , if the body riseth not , then how can it be made like to the glorious Body of Christ Jesus : yea , what a sad disappointment , infatuation , and delusion , are those poor Creatures under , that look , and that by Scripture warrant , for such a thing ? They look for good , but behold evill ; they expect to be delivered in their whole man from every enemy ; but lo , both death and the Grave , their great enemies , do swallow them up for ever ; But Beloved , be not deceived , Psal. 9. 10. T●e needy shall not always be forgotten , the expect●tion of the poor shall not perish for ever , saith Christ , he that seeth the Son , and believeth on him that sent him , hath everlasting life , and I will raise him up at the last day , John 6. 40. Sixthly , If the Just arise not out of their Graves , then also is every Grace of God in our Souls defeated ; for though the spirit of devotion can put forth a feigned shew of holiness , with the denyal of the Resurrection , yet every Grace of God in the Elect , doth prompt them forward to live as becomes the Gospel , by pointing at this day , as First , 'T is this that faith looks at , according as it is written , I believed , and therefore have I spoken ; we believed , and therefore speak , knowing that he that hath raised up the Lord Jesus , shall raise us up also by Jesus , and shall present us with you . 2 Cor. 4 13 , 14. Secondly , Hope looks at this , We saith P●ul , which have the first fruits of the Spirit , even we our selves groan within our selves , waiting for the ad●ption , to wit , the redemption of our Body , that is , we expect this by hope : but hope which is seen , is not hope , for what a man seeth , or hath in present possession , why doth he yet hope for it . Rom. 8. 23 , 24 , 25. Thirdly , The Grace of self-denyal also wo●keth by this Doctrine , If after the manner of men , I have fought with Beasts at Ephesus ; what advantageth it me , if the Dead rise not ? As who should say ; wherefore do I deny my self of those mercies and priviledges , that the men of this World injoy ? why do not I also , as well as they , shun persecution for the Cross of Christ ? If the dead rise not , what shall I be the better for all my trouble that here I met with for the Gospel of Christ ? 1 Cor. 15. 32. Fourthly , Both Zeal and patience , with all other the Graces of the Spirit of God in our hearts , are much , yea chiefly , incouraged , animated , and supported by this Doctrine , as James saith , Be patient therefore my Brethren , unto the coming of the Lord , ( for then shall the dead be raised . 1 Thes. 4. 16 , 17. ) Behold , the Husbandman waiteth for the precious fruits of the Earth , and hath long patience , till he receive both the early and latter Rayn ; be ye also patient , stablish your hearts , for the coming of the Lord draws nigh . Jam. 5. 7 , 8. Seventhly , The Doctrine of the Resurrection of the Just , must needs be a certain truth of God , if we consider the devilish , and satanical errours and absurdities that must unavoidably follow the denyal thereof , as First , He that holdeth no Resurrection of our Body , he denyeth the Resurrection of the Body of Christ : this is the Spirits own Doctrine ; For if the Dead rise not , then is not Christ risen , 1 Cor. 15 , 16. He that denyeth the Resurrection of the members , denyeth the Resurrection of the Head ; for seeing the Resurrection of the Saints is proved by the Resurrection of Christ , he that doth deny the Resurrection of the Saints , must needs deny the Resurrection of Christ , that proves it . Now this errour , as it is in it self destructive to all Christian Religion : so it , like an Adder , carrieth within its bowels , many other alike devilish and filthy , as 1. He that denyeth the Resurrection of the Saints , he concludeth , that to preach deliverance from sin and death , it is vain preaching ; for how can he be freed of sin , that is swallowed up for ever of Death , & the Grave ? as he most certainly is , that is always contained therin as Paul saith , if Christ be not risen , ( whose Resurrection is the ground of ours ) then our preaching is vain , and your faith is also vain ; then we preach fables , and you receive them for truth . 1 Cor. 15. 14. 2. This errour , casteth the Lie in the face of God , of Christ , and the Scriptures , ye , and we also , saith Paul , are found false Witnesses of God , because we have testified of God , that he raised Christ up , if so be that the dead rise not . 1 Cor. 15. 15. Mark , before he said , Christ in his Resurrection , doth prove our Resurrection ; but now he saith , that our Resurrection will prove the truth of his , and indeed , both are true ; for as by Christs rising , ours is affirmed : so by ours , his is demonstrated : o● 3. The denyal of the Resurrection , it also damneth all those that have departed this World in the faith of this Doctrine . If Christ be not raised ( as if he is not , we rise not ) then is not onely your faith vain , and ye are yet in your sins that are alive ; but then they also that are fallen asleep in Christ , are perished . 1 Cor. 15. 17 , 18. 4 He that denyeth the Resurrection of the Just , he concludeth , that the Christian is of all men , the most miserable . Mark the words , If in this life onely , we have hope in Christ , we are of all men the most miserable . 1 Cor. 15. 19. First of all , men the most miserable , because we let go present injoyments of those that will never come if the dea● rise not ? of all men most miserable , because our faith , our hope , our joy and peace , are all but a lie , if the dead rise not . But you will say , he that giveth up himself to God shall have comfort in this life . Ah , but if the dead rise not , all our comfort that now we think we have from God , will then be found presumption and madness , because we believe , that God hath so loved us , as to have us in his day , in Body and Soul to Heaven : which will be nothing so , if the dead rise not . If in this 〈◊〉 onely , we have hope in Christ , we are of all men most miserable . Poor Christian , thou that lookest for the blessed hope of the Resurrection of the Body , at the glorious appearing of the great God , and our Saviour Jesus Christ : how wilt thou be deceived , if the Dead rise not ? but now is Christ risen and become he first fruits of them that sleep ; for since by man came death , by man came also the Resurrection from the dead . 1 Cor. 15. 20 , 21. 5. But again , he that 〈◊〉 the Resurrection of the dead , he setteth open a ●●●udgate to all manner of impiety , he cutteth ●he throat of a truly holy life , and layeth the Reins upon the neck of the most outragi●us ●ust● , For if the dead rise not , let us eat and drink ▪ that is , do anything , though never so diabolical and hellish , let us eat and drink , for tomorrow we die ; and there is an end of us , we shall not arise again , to receive either evill or good . 1 Cor. 15. 32. 6. To deny this Resurrection , nay if a man do but say , it is past either with him or any Christian : his so saying tendeth directly to the dest●uction and overthrow of the faith of them that hear him ; and is so far from being according to the Doctrine of God , that it eateth out good and wholsome Doctrine , even as Cankers eat the face and flesh of a man : how ill favouredly do they look , that have their nose and lips eat off with the Canker ? even so badly doth the Doctrine of no Resurrection of the dead , look in the eyes of God , Christ , Saints and Scripture . 2 Tim. 2. 18. Lastly , I conclude then , that to deny the Resurrection of the Bodies of the Just , it argueth , First , Great ignorance of God , ignorant of his power to raise , ignorant of his promise to raise , ignorant of his faithfulness to raise ; and that both to himself , Son , and Saints , as I shewed before : therefore saith Paul to those that were thus deluded , Awake to Righteousness , and sin not , for some have not the knowledge of God ▪ I speak this to your shame , 1 Cor. 18. 32 , 33 , 34. as if he had said , Do you profess Christianity ? and do you question the Resurrection of the Body ? Do you not know , that the Resurrection of the Body , and glory to follow , is the very quintessence of the Gospel of Jesus Christ ? Are you ignorant of the Resurrection of the Lord Jesus , and do you question the power and faithfulness of God , both to his Son and his Saints , because you say , there shall be no Resurrection of the Dead ? you are ignorant of God ; of what he can do , of what he will do , and of what he will by doing , glorifie himself . Secondly , As it argueth very great ignorance of Gods power , faithfulness , &c. so it argueth gross ignorance of the Tenor and cur●ant of the Scriptures ; for as touching the Dead , that they are raised , have ye not read in the Book of Moses ( saith Christ ) how that God said unto him in the Bush , I am the God of Abraham , the God of Isaac , and the God of Jacob ? God is not the God of the Dead , but of the Living : ye do therefore greatly erre , Mark 12. 26 , 27. To be the God of Abraham , Isaac and Jacob , it is to be understood of his being their God , under a new Covenant-Consideration , as he saith , I will be their God , and they shall be my People . Heb. 8. 10 , 11. John 8. 44. 1 John 38. 9 , 10. Hos. 6. 2. Col. 3. 4. Ephes. 1. 4. Now thus he is not the God of the Dead , that is , of those that perish , whether they be Angels or men . Now , I say , they that are the Children of God , as Abraham , Isaac , and Jacob , they are counted the Living under a threefold Consideration . 1. In their Lord and Head , and thus all the Elect may be said to live ; for they are from Eternity chosen in him , who also is their life , though possibly many of them yet unconverted . I say , yet Christ is their life , by the eternal purpose of God. 2. The Children of the new Covenant , do live both in their spirits in glory , by open vision , and here by Faith Gal. 2. 20. and the continu●l Communication of Grace from Christ into their Souls . 3. They live also with respect to their rising again ; for God calleth those things that are not , as though they were , Rom. 4. 17. to be born , dead , buried , risen and ascended , are all present with God , he liveth not by time , as we do , a thousand years to him , are but as the day that is past , 2 Pet. 3. 8. Heb. 4. 13. Isa. 46. 9 , 10. Rom. 8. 29 , 30 , 31 , 32 , 33. And again , one day is as a thousand years . Eternity , which is God himself , admitteth of no first , second , and third , all things are naked and bare before him , and present with him , all ( his ) live unto him . There shall be a Resurrection of the Dead , both of the Just , and unjust . A Resurrection , of what ? of that which is sown , or of that which was never sown ; if of that which is sown , then it must be either of that nature that was sown , or else of the corruption that cleaveth to it ; but it is the nature , and not the corruption that cleaveth unto it that riseth again . And verily , the very terme Resurrection , is a forcible Argument , to prove the Dead shall come forth of their Graves ; for the holy Ghost hath alwayes spoke more properly , then to say , There shall be a Resurrection of the Dead , both of the Just and unjust , when yet neither the good , nor the bad shall come forth of their Graves , but rather something else to delude the World withall . Having thus in few words , shewed you the truth of the Resurrection of the Dead , I now come to the manner of their rising . The manner of the Resurrection of the Dead : And first of the Just. THE Apostle , when he had in the fifteenth of the first of the Corinthians , proved the truth and certainty of the Resurrection , he descends to the discovery of the manner of it ; and to the end , he might remove those foolish scruples that attend the hearts of the ignorant , he begins with one of their Questions ; But some will say , saith he , how are the Dead raised ? and with what Vers. 35. Body do they come ? To which he answereth : first by a Similitude of Seed , that is sown in the Earth . In which Similitude , he inserteth three things . First , That our reviving or rising , must be after Death , That which thou sowest , is not quickned , except it die . Vers. 36. Secondly , That at our rising , we shall not onely revive and live , but be changed into a far more glorious state , then when we were sown . Vers. 37. That which thou sowest , thou sowest not that Body that shall be , &c. But God giveth it a Body as it pleaseth him , that is , he giveth the Body more splendor , luster , and beauty , at its Resurrection . But Thirdly , Neither its quickning , not yet transcendent , splendor , shall hinder it from being the same Body , ( as to the nature of it ) that was sown in the Earth ; for as God giveth it a Body , for Honour and Splendor , as it pleaseth him , so Vers. 38. to every Seed his own Body . And indeed , this Similitude by which he here reasoneth the manner of the Resurrection of the Just , is very natural , and fitly suiteth each particular ; for , as to its Burial , First , The Corn of Wheat is first dead , and after sown and buried in the Earth , and so is the Body of Man. Secondly , After the Corn is thus dead and buried , then it quickneth , and reviveth to life : so also shall it be with our Body ; for after it is laid in the Grave and buried , it shall then quicken , rise , and revive . Again , As to the manner of its change in its rising , this Similitude also doth fitly suit , as First , It is sown a dead Corn , it is raised a living one . Secondly , It is sown dry , and without comliness , it riseth green and beautiful . Thirdly , It is sown a single Corn , it riseth a full Ear. Fourthly , It is sown in its husk , but in its rising it leaveth that Husk behind it . Further , Though the Curnel thus dy , be buried , and meet with all this change and alteration in these things : yet none of them can cause the nature of the Curnel to cease ; it is Wheat still . Wheat was sown , and Wheat ariseth , onely it was sown dead , drie , and baren Wheat ; and riseth living , beautiful , and fruitful Wheat . It hath this alteration then , that it doth greatly change its resemblance , though yet it hath this power , as still to retain its own nature . God giveth it a Body , as it pleaseth him ; but to every Seed his own Body . The Apostle having thus presented the manner of the Resurrection of the Saints , by the nature of Seed sown , and rising again : he proceedeth , for further illustration , to three more Similitudes . The first is , to shew us the variety and glory of flesh . The second is , to shew us the difference of Glory that if between Heavenly Bodies , and those that are Earthy . The third is to shew us the difference that is between the Glory of the light of the Sun , from that of the Moon ; and also how one Star differeth from another in Glory . And then concludeth , so is the Resurrection of the Dead . 1 Cor. 15. 39 40 41 , 42. As who should say , at the Resurrection of the Bodies , they will be ab●●●●lantly more al●e●ed and changed , then if the flesh of Beasts and Fouls were made as noble as the flesh of men ; or the Bodies of Earth , were made as excellent as the Heavenly Bodies ; or as if the glory of the Moon should be made as bright , and as clear as the glory of the Sun ; or as if the glory of the least Star was as glorious , and as shining , as the biggest in the Firmament of Heaven . It is a Resurrection indeed , a Resurrection every way . The Body ariseth as to the nature of it ; the self-same nature ; but as to the manner of it : how far transcendant is it ! there is a poor , dry , wrinkled Curnel cast into the ground , and there it lyeth , and swelleth , breatheth , and one would think , perisheth ; but behold , it receiveth life , it chitteth , it putteth forth a blade , and groweth into a stalk ; there also appeareth an Ear ; it also sweetly Blossoms , with a full Curnel in the Ear , it is the same Wheat , yet behold how the form and fashion of that which now ariseth , doth differ from that which then was sown , its glory also when 't was sown , is no glory : when compared with that in which it riseth . And yet it is the same that riseth that was sown , and no other : though the same after a far more glorious manner , not the same with its husk , but without it . Our brun shall be left behind us when we rise again . The Comparison also between the Bodies Heavenly , and Bodies Earthly , hold forth the same . The glory of the Celestial is one , and the glory of the Terrestial is another . Now mark it , he doth not speak here of the natures of each of these Bodies : but of the transcendant glory of one above another . The glory of the Heavenly is one , and the glory of the Earthly is another . Wherefore I say , at our rising , we shall not change our nature , but our glory , We shall be equal to the Angels , Luke 20. 36. Not with respect to their nature , but glory . The nature also of the Moon is one thing , and the glory of the Moon is another : and so , one Star also differeth from another in glory . A Beggar hath the same nature as a King , and Gold in the Ore , the same nature with that which is best refined ; but the Beggar hath not the same glory with the King , nor yet the Gold in Ore , the same glory with that which is refined . But our state will be far more altered , than any of these in the dayes when we like so many Suns in the Firmament of Heaven , arise out of the heart and bowels of the Earth . These things thus considered , do shew you how vainly they argue , that say , our humane nature consisting of Body and Soul , shall not inherit the Kingdom of God , and also how far from their purpose , that saying of the Apostle is , which saith , [ That flesh and blood shall not inherit the Kingdom of God. ] And now also because I am fallen upon the Objection it self , I shall not passe it , but with a short dash at it . Wherefore Reader , whoever thou art , consider , that frequently in Scripture , the word flesh and blood ( as also in the place alledged ) is not to be understood of that matter which God made ; which flesh cleaveth to our bones , and blood runs in our veins : but is taken for that corruption , weakness , mortality , and evil that cleaveth to it . Which weakness and corruption , because it possesseth all men , & also wholy ruleth where the Soul is unconverted : therefore it beareth the name of that which is ruled , and acted by it , to wit , our whole man consisting of Body and Soul ; yet I say , is a thing distinct from that flesh and blood which is essential to our being , and without which , we are no men . As for instance , he that is Christs , saith Paul , Gal. 5. 24. hath Crucified the flesh , with the affections and lusts . Who is so vain as to think that the Apostle by these words , should mean our material flesh that hangeth on our bones , and that is mixed with our natural blood , sinews , and veins . And not rather of that inward fountain of sin , corruption and wickedness , which in another place he calleth the old man with his deceitful lusts , Ephes. 4. 22. Again , The flesh lusteth against the spirit , and the spirit against the flesh : Is it our flesh that hangeth on our bones , which lusteth against the spirit ? and that also against which the spirit lusteth ? Certainly , if the spirit lusteth against our material flesh , then it is our duty not to nourish it at all , because , by nourishing of it , we nourish that against which the Spirit of God fighteth , and warreth . Nay , if the spirit lust against the flesh on our bones , simply considered as flesh ; and if it be our duty to follow the spirit , as it is , then we must needs kill our selves , or cut our flesh from our bones . For whatever the Spirit of God lusteth against , it must be destroyed , yea , it is our duty with all speed to destroy it . But wilt thou know O vain man , that by flesh here , is to be understood , not the nature that God hath made , but the corrupt apprehension , and wisdom , with those inclinations to evil , that lodg within us . Which in another place is called , the Wisdom of the flesh . Yea , in plain termes , flesh and blood , where Christ saith , flesh and blood hath not revealed this unto thee , but my Father which is in Heaven . Mat. 16. 16. Nay , observe it , all these places , with many others , do rather point at a corrupt Soul , then a corrupt Body ; for indeed , sin and all spiritual wickedness , they have their seat in the heart and soul of a man , and by their using this or that member of the body , so defile the man ; the weaknesses of the body , or that attend our material flesh and blood , they are weaknesses of another kind , as sickness , aches , pains , soars , wounds , defection of members , &c. Wherefore , where you read of flesh and blood , as rejected of God ; especially , when it speaks of the flesh and blood of Saints , you are not to understand it as me●nt of the flesh , which is their proper humane nature ; but of that weakness which cleaveth to it . Paul in another place , reckoneth up the works of the flesh , in many things , as in Witchcraft , hatred , variance , strife , emulation , fornication , and many others . But can any imagine , that he there , should strike at that flesh that hangeth on our bone ? or rather at that malignity and rebellion that is in the mind of man against the Lord , Gal. 17 , 18 , 19 , 20. by reason of which , the members of the Body are used this way , and also sometimes that , to accomplish its most filthy and abusive deeds . They are Enemies in their Minds by wicked Works , Col. 1. 21. Thus you see that Flesh and Blood is not to be taken always for the Flesh , that is upon our hands and feet , and other parts of our Body ; but for that sinne , weakness , and infirmity , that cleaveth to our whole man. Further then , touching our reall substantiall flesh , it may be either considered as God's Creature purely , or as corrupted with sinne and infirmity . Now if you consider it as corrupted , so it shall not inherit the Kingdom of God : but yet consider it as God's Creature , and so all that God hath converted to himself , through Jesus Christ , shall , even with that Body , when changed , inherit the Kingdom of God. The Woman whose Cloaths are foul , can yet distinguish between the Dirt and the Cloth on which it hangeth ; and so deals God with us . 'T is true , there is not one Saint , but while he liveth here , his Body is arrayed and infected with many corrupt and filthy things , as touching bodily weaknesses ; yea , and also with many sinful infirmities , by reason of that body of Sin and Death that yet remains in us : But yet God I say , distinguisheth between our weaknesses , and his Workmanship , and can tell how to save the whole Man of his People , while he is destroying the Corruption and Weakness that cleaveth to them . And now to return to the place objected , Flesh and Blood shall not inherit the Kingdom of God. It cannot be truly understood , that that flesh which is Man's Nature , shall not enter the Kingdom : For then , as I said before , Christ must lose his Members , the purchase of his Bloud , the Vessels and Temples of his Spirit ; for all this is our Body . Again , then Christ also in that his Body , which is also our Flesh and Blood , is not in Glory , contrary to the whole Current of the New Testament , Heb. 2. 14 , 15. Heb. 7. 24 , 25. Heb. 8. 3 , 4. Heb. 10. 10 , 11 , 12. Rev. 1. 18. Rev. 2. 8. Yea , it would be Non-sence to say , there should be a Resurrection , and that our vile Body shall be changed , and made like to the Glorious Body of the Son of God ; if this Body do not at all rise again , but some other thing , which is not in us , and our Nature . But to be short , the Apostle here , when he saith , Flesh and Blood shall not inherit , &c. speaks properly of that Mortality and Weakness , that now attends our whole Man , and not of our reall substantial Body it self . For after he had said , Flesh and Blood shall not inherit the Kingdom of God ; he adds , Neither doth Corruption inherit in corruption : Which two sayings , are answerable to what he presently adds ; Saying , Behold ! I shew you a Mystery , we shall not all sleep , but we shall all be changed in a moment , in the twinckling of an Eye , at the last Trump , for the Trumpet shall sound , and the Dead ; mark , the Dead shall be raised incorruptible ; that is , the Dead shall be so raised , as that in their rising , Incorruption shall possess them , in stead of Corruption , and Immortality , instead of that Mortality that descended to the Grave with them . For this Corruptible ; mark , this Corruptible , shall put on incorruption ; and this mortal shall put on Mortality : Mark , I say , it is this Corruptible , and this Mortal , that must be raised , though not Corruptible and Mortal , as it was buried ; but immortal and incorruptible : it shall leave its Grave-Cloaths of Corruption and Mortality behind it , Cor. 15. 50 , 51. 52 , 53. The manner of which their Rising , the Apostle doth more distinctly branch out a little above in four particulars : Which particulars , are these that follow , 1. It is sown in Corruption ; it is raised in Incorruption . 2. It is sown in Dishonour , it is raised in Glory . 3. It is sown in Weakness , it is raised in Power . 4. It is sown a Natural Body , it is raised a Spiritual Body , 1 Cor. 15. First , it is raised in Incorruption : We are brought into this World by Sin and Corruption ; Corruption is our Father , and in Sin did our Mother conceive us , Job 17. 14. Psal. 51. 5. And hence it is , that we have our Life ; nnt onely like a span , shadow , or post , for shortness , but also , that it is attended with so much vanity and vexation of spirit : But now being raised from the Dead incorruptible , ( which is also called a Begetting and Birth ) these Things that now in our Life annoy us , and at last take away our Life , are effectually destroy'd : And therefore we live for ever , as saith the Spirit ; And there shall be no more Death , nor Sorrow , nor Crying ; neither shall there be any more pain , for the former things ( that is , all our Corruptibleness ) are passed away , Rev. 21. 4. There shall be in our Resurrection no Corruption , either of Body , of Soul ; no weakness , nor sickness , nor any thing tending that way ; as he saith , He will present us to himself a Glorious Church , not having spot or wrinkle , or any such thing , Ephes. 5. 25 , 26 , 27. Therefore when he saith , it is raised in Incorruption , it is , as if he had said , It is impossible that they should ever sin more , be sick more , sorrow more , or die more . They that shall be counted worthy of that World , and the Resurrection from the Dead , neither marry , nor are given in Marriage , ( though 't was thus with them in this World ) neither can they die any more , for they are equal unto the Angels , and are the Children of God , being the Children of the Resurrection , Luk. 20. 27 , 28 , 29 , 30 , 31 , 32 , 33 , 34 , 35 , 36. Secondly , It is raised in Glory ; the Dishonour that doth attend the Saint at his departing this World , it is very great , he is sown in dishonour ; he is so loathsom at his death , that his dearest friends are weary of him , stop their noses at him , see no beauty in him , nor set any price upon him . ( I speak nothing here , how some of them are banged , starved , banished , and so die , torn to pieces , and not suffered to be put into Graves ; ) but it is raised in glory . Glory is the sweetness , comliness , purity , and perfection of a thing . The light is the glory of the Sun , strength is the glory of youth , and gray hairs is the glory of old Age. That is , it is the excellency of these things , and that which makes them shine . 1 Cor. 15 , 40 , 41. Prov. 20. 29. Therefore to arise in glory , it is first to arise in all the beauty , and utmost compleatness that is possible to possess a humane Creature , I say , in all its features & members , inconceivably beautifull : sin and corruption hath made mad work in our bodies , as well as in our Souls ; 'T is sin commonly that is the cause of all that deformity , and ill-favouredness , that now cleaveth to us , and that also rendereth us so dishonourable at our death ; but now at our rising , we being raised incorruptible , we shall appear in such perfections , and that of all sorts belonging to the Body , that all the beauty and comeliness , sweetness and amiableness , that hath at any time been in this World , it shall be swallowed up a thousand times told with this glory . The Psalmist saith of Christ , That he was fairer than the Children of men , Psal. 45. 2. and that as I believe , in his outward man , as well as in his inward part , He was the exactest , purest , compleatest , and beautifullest Creature that ever God made , Isa. 42. 14. Col. 1. 18. Till his visage was so marred by his persecutions : for in all things he had , and shall have , the preheminence . Why our Bodies at our Resurrection , will not onely be as free from sin , as his was before he died ; but also as free from all other infirmities , as he was after he was raised again . In a word , if incorruptibleness can put a beauty upon our Bodies , when they arise , we shall have it . There shall be no lame legs , nor Crump-shoulders , no blare-eyes , nor yet wrinkled faces , Phil. 3. 20 , 21. He shall change our vile body , that it may be fashioned like unto his glorious Body . Again , all the glory that a glorified Soul can help this Body to , it at this day shall enjoy . That Soul that hath been these hundreds or thousands of years in the Heavens , soaking in the Bosom of Christ , it shall in a moment come spangling into the Body again , and inhabit every member and vein of the Body , as it did before its departure . That Spirit of God also , that took its leave of the Body , when it went to the Grave , shall now in all perfection dwell in this Body again I tell you , the Body at this day , will shine brighter than the face of Moses or Stephen , even as bright as the Sun , the Stars , and Angels . When Christ who is our life shall appear , we shall appear with him in glory , Exod. 34. 29. 35. Acts 6. 15. Dan. 12. 3. Mat. 13. 42 , 43. Luk. 20. 26. Col. 3. 3 , 4. Thirdly , It is raised in Power . While we are here , we are attended with so many weaknesses and infirmities , that in time the least sin or sickness is too hard for us , and taketh away both our strength , our beauty , our dayes , our breath and life , and all . But behold , we are raised in power , in that power that all these things are as far below us , as a Grashopper is below a Gyant , at the first appearance of us , the World will tremble . Job 38. 17. Judges 16. 3. Behold the Gates of death , and the bars of the Grave are now carried away on our shoulders , as Sampson carried away the Gates of the City . Death quaketh , and destruction falleth down dead at our feet : What then can stand before us ? We shall then carry that Grace , Majesty , Terrour , and commanding power in our souls , that our countenances shall be like Lightning , compare Luke 20. 36. with Mat. 28. 2 , 3. For this mortall must put on immortality , and this corruptible must put on incorruption : So when this corruptible , shall have put on incorruption , and this mortall , shall have put on immortality : then shall be brought to passe that saying which is written , Death is swallowed up of Victory . 1 Cor. 15. 53 , 54. Fourthly , It is raised a spiritual Body . This is the last particular , and is indeed the reason of the other three ; it is an incorruptible Body , because it is a spiritual one ; it is a glorious Body , because it is a spiritual one ; it doth rise in power , because it is a spiritual Body . When the Body is buried , or sown in the Earth , it is a Body corruptible , dishonourable , weak and natural : but when it ariseth , it doth rise incorruptible , glorious , powerfully , and Spiritual . So that so far as incorruption is above corruption , glory above dishonour , powerfull above weakness , and spiritual above naturall : So great an alteration will there be in our Body , when raised again . And yet it is this Body and not another , this in nature , though changed into a far more glorious State ; A thousand times further , then if a Hoggard was changed to be an Emperour . Mark , It is sown a natural Body : a very fit word ; for though there dwell never so much of the Spirit and Grace of God in it while it liveth , yet so soon as the Soul is separate from it , so soon also doth the Spirit of God separate from it ; and so will continue while the day of its rising be come . Therefore it is laid into the Earth , a meer Lump of Man's Nature : It is sown a Natural Body : But now at the day , when the Heavens shall be no more , as Job saith , Job 14. 12. Then the Trump shall sound , even the Trump of God , and , in a moment , the Dead shall be raised incorruptible , glorious , and spiritual , 1 Cor. 15. 52. 1 Thes. 24. 16 , 17. So that I say , the Body when it ariseth , will be so swallowed up of life and immortality , that it will be , as if it had lost its own Humane Nature ; though , in truth , the same substantial real Nature is every whit there still . 'T is the same [ it ] that riseth , that was sown ; it is sown , it is raised : it is sown , it is raised , saith the Apostle . You know , that things which are candied , by the Art of the Apothecary , they are so swallow'd up with the sweetness and vertue of that in which it is candied , that they are now , as though they had no other Nature , than that in which they are boiled : When yet , in truth , the thing candied doth still retain its own proper Nature and Essence ; though by vertue of its being candied , it loseth its former sourness , bitterness , stinking , smell , or the like . Just thus , at the last day , it will be with our Bodies ; We shall be so candied , by being swallow'd up of Life , as before is shewed , That we shall be , as if we were all Spirit , when in truth , it is but this Body that is swallowed up of Life : And it must needs be , that our Nature still remain , otherwise it cannot be Us that sh●ll be in Heaven , but something besides Us. Let us lose our proper Humane Nature , and we lose absolutely our Being & so are annihalated into nothing . Wherefore , it , the same it , that is sown a Natural Body , it shall rise a Spiritual Body . But again , as I said , concerning Things that are candied ; our Body , when thus risen , it shall lose all that sourness and stinck , that now , by reason of sinne and infirmity , cleaveth to it : neither shall its lumpishness , or unweildiness , be any impediment to its acting after the manner of Angels . Christ hath shewed us , what our Body at our Resurrection shall be , by shewing of us , in his Word , what his Body was at , and after , his Resurrection : We read , that his Body , after he was risen from the Dead , though it yet retained the very same Flesh and Bones , that did hang upon the Cross , yet how Angelical was it at all times , upon all occasions ! He could come in to his Disciples with that very Body , when the Doors were shut upon them : He could , at pleasure , to their amazement , appear in the twinckling of an Eye , in the midst of them : He could be visible and invisible as he pleased , when he sat at meat with them . In a word , he could pass and re-pass , ascend and descend in that Body , with far more pleasure and ease , than the Bird by the Art of her Wing , Luk 24. 38 , 39 , 40 , 41. Joh. 20. 24 , 25. Luk. 24. 31 , 32 , 50 , 51. Joh. 20. 19 , 26. Act. 1. 1 , 2 , 3 , 4 , 5 , 6 , 7 , 8 , 9 , 10 , 11. Mark 16. 19. Eph. 4. 7 , 8 , 9. Now , I say , as we have in this World born the Image of our first Father ; so , at that Day , we shall have the Image of Jesus Christ , and be as he is . As is the Earthly , such are they that are Earthly ; and as is the Heavenly , such are they that are Heavenly ; and as we have been the Image of the Earthly , we shall ( at our Resurrection ) bear the Image of the Heavenly : It is so in part now , but shall so be in perfection then , 1 Cor. 15. 48 , 49. To mount up to Heaven , and to descend again at pleasure , shall , with us , in that Day , be ordinary . If there were Ten Thousand Bars of Iron , or Walls of Brass , to separate between us , and our pleasure and desire , at that Day , they should as easily be pierced by us , as is the Cobweb , or Air by the Beams of the Sun : And the Reason is , Because to the Spirit , wherewith we shall be unconceiveably filled at that Day , nothing is unpossible , Mat. 10. 27. And the working of it at that Day , shall be in that nature and measure , as to swallow up all impossibilities . He shall change our vile Body , and fashion it like unto his glorious Body ; Now mark , according to the working , whereby he is able to subdue all things unto himself , Phil. 3. 21. As who should say , I know that there are many things , that in this World hinder us from having our Bodies like the Body of Christ ; but when God shall raise us from the Dead , because he will then have our Body like the Body of his Son : He will stretch forth such a power to work upon , and in our Body , that he will remove all impossibilities and hinderances . Nay further , we do not onely see what operation the Spirit will have in our Body , by the carriage of Christ , after his Resurrection ; but even by many a Saint before their Death . The Spirit used to catch Elijah away , no man could tell whether . It carryed Ezekiel hither and thither : It carryed Christ from the Top of the Pinacle of the Temple into Galilee ; through it he walked on the Sea ; the Spirit caught away Philip from the Eunuch , and carryed him as far as Azotus , 1 King. 17. 11 , 12. 2 King. 2. 11. Ezek 3. 14. Luke 4. 14. Matth. 14. 25. Act. 8. 39. 40. Thus the great God hath given us a Tast of the power and glory that is in himself , and how easily it will help us , by its possessing of us at the Resurrection , to act and do like Angels ; as Christ s●ith , They that shall be counted worthy of that World , and of the Resurrection from the Dead , they shall not die , but be equal to the Angels , Luk. 23. 36. Further , as the Body by being thus spiritualized , shall be as I have said ; so again it must needs be , that hereby all the Service of the Body , and Faculties of the Soul , must be infinitely inlarged also . Now we shall see him as he is , and now we shall know , even as we are known , 1 Joh. 3. 2. 1 Cor. 13. 12. First , now we shall see him ; to wit , Christ in his Glory : Not by Revelation onely , as we do now , but then Face to Face ; and he will have us with him , to this very end , Joh. 17. 24. Though John was in the Spirit , when he had the Vision of Christ , Rev. 1. 17. yet it made him fall at his Feet as dead ; and also turned Daniel's Beauty into Corruption , Dan. 10. 8. It was so glorious , and so over-weighing a Glory , that he appeared in ; but we shall , at the Day of our Resurrection , be so furnished , that we shall with the Eagle , be able to look upon the Sun in his strength : We shall then , I say , see Him as he is ; who now is in the Light , that no Eye hath seen , nor any man can see till that Day , 1 Tim. 6. 16. Now we shall see into all Things : There shall not be any thing hid from us ; there shall not be a Saint , a Prophet , or saved Soul , small or great ; but we shall then perfectly know them : Also , all the Works of Creation , Election , and Redemption , and shall see and know as throughly , all the Things of Heaven , and Earth , and Hell , even as perfectly , as now we know our A , B , C. For the Spirit , with which we shall in every Crany of Soul and Body , be filled , I say , that searche●h all things , yea the deep things of God , 1 Cor. 2. 10. We see that strange Things have been known by the Prophets and Saints of God , and that when they knew but in part . Abraham could , by it , tell to a day , how long his Seed should be under Persecution in Egypt , Gen. 15. 13. Elisha , by it , could tell what was done in the King of Assyria's Bed-Chamber , 2 King. 6. 12. Ahijah could know by this , Jeroboam's Wife , so soon , yea before her Feet entred within his Door , though he saw her not , 1 King. 14. 1 , 2 , 3 , 4 , 5. The Prophet of Judah could tell by this , what God would do to Bethel , for the Idolatry there committed ; and could also point out the man by name that should do the Execution , long before he was born , 1 Kin. 13. 2. What shall I say , Enoch by it could tell , what should be done at the end of the World , Jud. 14 , 15. How did the Prophets , to a circumstance , prophecie of Christ's Birth , his Death , his Burial , of their giving him Call and Vinegar , Of their parting his Raiment , and piercing his Hands and Feet , Isa. 53. Of his riding on an Ass , Also , all this they saw , when they spake of him , Joh. 12. 41. Peter also , though half asleep , could at the very first word , call Moses and Elias by their Names , when they appeared to Christ in the Holy Mount , Luk. 9. 33. He is very ignorant of the operation of the Spirit of God , that scrupleth these Things : But now , I say , if these Things have been done , seen , and known , by Spiritual men , while their knowledge hath been but in part , how shall we know , see , and discern , when that which is perfect is come ? Which will be at the Resurrection ; It is raised a Spiritual Body . Thus , in few words , have I shewed you the truth of the Resurrection of the Just , and also the manner of their Rising : Had I judged it convenient , I might have much inlarged on each particular , and have added many more : For the Doctrine of the Resurrection , however question'd by Hereticks , and Erroneous Persons ; yet is such a Truth , that almost all the Holy Scriptures of God point at , and center in it . God hath , from the beginning of the World , shewed to us , that our Body must be with him , as well as our Soul , in the Kingdom of Heaven . I say , he hath shew'd ; first he hath shewed us , how he will deal with those that are alive at Christs coming , by his translating of Enoch , Gen. 5. 24. Heb. 1. 5. and taking him Body and Soul to himself : As also , by his catching of Elias , 1 King. 2. 10 , 11. up Body and Soul into Heaven , in a Fiery Chariot . Secondly , He hath often put us in remembrance of the Rising of those that are Dead , at that Day . First , By the Faith he gave Abraham , concerning the Offering of his Son : For when he offered him , he accounted that God was able to raise him up , even from the Dead : From whence also he received him in a Figure . In a Figure of the Resurrection of Christ , for Abraham's Justification , and of Abraham's Resurrection by Christ at the last Day , for his Glorification , Heb. 11. 19. Secondly , By the Faith he gave Joseph , consuming his Bones ; which Charge , the Godly in Egypt did diligently observe , and to that end , did keep them four hundred years ; and , at length , carryed them , I say , from Egypt to Canaan , Heb. 11. 22. which was a Tipe of our being carryed in our Body , from this World to Heaven . Besides , How oft did God give power to his Prophets , Servants , and Christ Jesus , to raise some that was now dead , and some that had been long so ; and all , no doubt , to put the present Generations ; as also the Generations yet unborn , in mind of the Resurrection of the Dead . To this end , I say , how was the Shunamites Son raised from the dead ? 2 King. 4. The man also at the touching of the bones of Elisha , 2 King. 13. 20 , 21. Together with the body of Lazarus , with Jairus Daughter , and Tabitha , and many others , Luke 8. 53 , 54 , 55. Joh. 11. 43 , 44 , 45. Acts 9. 40 , 41. who after their Soul was departed from them , Lazarus lying in his grave four dayes , were all raised to life again , and lived with that very Body out of which the Soul , at their death , had departed . But above all , that notable place in Matthew , at the Resurrection of the Lord Jesus , gives us a notable fore-word of the Resurrection of the Just : Saith the Text , And the graves were opened , and many BODIES of Saints which slept , arose , and came out of their graves after his Resurrection , and went into the holy City , and appeared unto many , Matth. 27. 50 , 51 , 52 , 53. When the Authour to the Hebrews had given us a Catalogue of the Worthies of the Old Testament , he saith at last , These all died in Faith. In the faith of what ? That they should lie and rot in their graves eternally ? No , verily this is the Faith of Ranters , not of Christians . They all died in faith , that they should rise again ; and therefore counted this World not worth the living in [ upon unworthy terms ] that after death they might obtain a better Resurrection , Heb. 11. 13 , 35. 'T is also worth the Considering , that of Paul to the Philippians , where he saith , That he was Confident , that that God , that had begun a good work in them , would perform it untill the day of Christ , Phil. 1. 6. Which day of Christ , was not the day of their Conversion , for that was past with them already , they were now the Children of God ; but this Day of Christ , it is the same which in other places is called the Day when he shall come with the sound of the last Trump to raise the Dead . For you must know , That the Work of Salvation is not at an end with them that are now in Heaven ; no , nor ever will , untill ( as I shewed you before ) their Bodies be raised again . God , as I have told you , hath made our Bodies the Members of Christ , and God doth not count us thoroughly saved , untill our Bodies be as well redeemed and ransomed out of the grave and death , as our Soul from the Curse of the Law , and dominion of Sin , Though Gods Saints have felt the power of much of his grace , and have had many a sweet word fulfilled on them ; yet one word will be unfulfilled on their particular person , so long as the grave can shut her mouth upon them : But , as I said before , when the gates of death do open before them , and the barrs of the grave do fall asunder ; then shall be brought to pass that saying that is written , Death is swallowed up of Victory : and then will they hear that most pleasant voyce , Awake , and sing , ye that dwell in the dust ; for thy dew is as the dew of herbs , and the Earth shall cast forth her dead , Isa. 26. 19. Thus much touching the truth of the Resurrection of the Just , with the manner of their rising . Now you must know , That the time of the rising of these Just , will be at the Coming of the Lord : For when they arise , nay just before they are raised , the Lord Jesus Christ will appear in the Clouds in flaming fire with all his mighty Angels ; the effect of which appearing , will be the rising of the dead , &c. For the Lord himself shall descend from Heaven with a shout , saith Paul , and with the voice of the Arch-Angell , and with the Trump of God , and the dead shall rise , 1 Thess. 7 , 8. 2 Thess. 4. 16. 1 Cor. 15. 52. Now at the time of the Lords Coming , there will be found in the World alive both Saints and Sinners . As for the Saints that then shall be found alive , they shall so soon as all the Saints are raised out of their graves , not die , but be changed and swallowed up of incorruption , immortality , and glory ; and have the Soul-spiritual Translation , as the raised Saints shall have ; as he saith , We shall not all die , or sleep , but we shall all be changed in a moment , in the twinkling of an eye ; For the Trump shall sound , and the dead shall be raised incorruptible , and we shall be changed . And again , For the Lord himself shall descend from Heaven with a shout , with the voice of the Arch-Angel , and with the Trump of God , and the dead in Christ shall rise first , and then we which are alive and remain , shall be caught up together with them in the Clouds , to meet the Lord in the Ayr , and so shall we ever be with the Lord. As he saith also in another place , He shall judg the quick and the dead at his appearing , and his Kingdome , 1 Cor. 15. 52. 1 Thess. 4. 15 , 16 , 17. and 2 Tim. 4. 1. Now when the Saints that sleep shall be raised thus incorruptible , powerful , glorious , and spiritual ; and also those that then shall be found alive , made like them : Then forthwith , before the unjust are raised , the Saints shall appear before the Judgment Seat of the Lord Jesus Christ , there to give an account to their Lord the Judge , of all things they have done ; and to receive a reward for their good according to their labour . They shall rise , I say , before the Wicked , they being themselves the proper Children of the Resurrection ; that is , Those that must have all the glory of it , both as to preheminencie , and sweetness ; and therefore they are said , when they rise , to rise from the dead ; that is , in their rising , they leave the reprobate World behind them , Luke 20. 35 , 36. Acts 3. 15. Acts 4. 10. Acts 13. 30. Joh. 12. 1 , 9 , 17. And it must be so , because also the Saints will have done their Account , and be set upon the Throne with Christ as Kings and Princes with him , to Judge the World , when the wicked world are raised . The Saints shall Judg the World ; they shall judge Angels : yea , they shall sit upon the Thrones of Judgment to do it . But to pass that , 1 Cor. 6. 2 , 3. Psal. 122. 5. Now when the Saints are raised , as ye have heard , they must give an account of all things , in general , that they have done , while they were in the World : Of all things , I say , whether they be good or bad . First , of all their bad ; but mark , not under the Consideration of Vagabonds , Slaves and Sinners , but as Sons , Stewards , and Servants of the Lord Jesus . That this shall be , it is evident from divers places of the Holy Scriptures : First Paul saith , We must all stand before the Judgment Seat of Christ , We Saints . For it is written , As I live , saith the Lord , every Knee shall bowe to me , and every tongue shall confess to God. So then every one of us shall give an account of himself to God. Again , Wherefore we labour , that whether present or absent , we may be accepted of him : for we must all appear before the Judgment Seat of Christ , that every one of us may receive the things done in his body , according to what he hath done , whether it be good , or whether it be evil , Rom. 14. 10 , 11 , 12. 2 Cor. 5. 10. 'T is true , God loveth his People , but yet he loveth not their sins , nor any thing they do , though with the greatest zeal for him , if it be contrary to his Word ; Wherefore as truly as God will give a reward to his Saints and Children for all that they have indeed well done . So truly will he at this day distinguish their good and bad : and when both are manifest by the righteous Judgment of Christ : he will burn up their bad , with all their labour , travail , and paints in it for ever . He can tell how to save his people , and yet take vengeance on their Inventions , Psal. 99. 8. That is an observable place , in the first Epistle of Paul to the Corinthians , and the third Chapter , If any man build , saith he , upon this foundation ( Christ ) Gold , Silver , Pretious Stones , Wood , Hay , Stubble , every mans work shall be manifest , for the day shall declare it , because it shall be revealed by fire , and the fire shall try every mans work of what sort it is . If any mans work shall abide that he hath built thereupon , he shall receive a reward . If any mans work shall be burnt , that man shall suffer losse , but he himself shall be saved , yet so as by fire , 1 Cor. 3. 11 , 12 , 13 , 14 , 15. Now observe first , as I said before , the Foundation is Christ , Vers. 11. 2. The Gold , Silver , and Pretious Stones , that here are said to be built upon him , are all the actings in Faith and Love according to the Word , that the Saints are found doing for his sake in the World , 1 Pet. 1. 7. Rev. 3. 18. 3. To build on him Wood , Hay , and Stubble , it is to build , together with what is right in it self , humane Inventions , and carnall Ordinances ; fathering them still on God and his allowance . 4. The Fire that here you read of , it is the pure Word and Law of God , Jer. 23. 29. Joh. 12. 48. 5. The day that here you read of , it is the day of Christ's coming to Judgment , to reveal the hidden things of darkness , and to make manifest the Counsels of the heart , 1 Cor. 4. 5. 6. At this day , the Gold , Silver , pretious Stones , Wood , Hay , and Stubble , and that of every man , shall be tryed by this fire , that it may be manifest of what sort it is ; the Wind , the Rain , and Flouds , beat now as vehemently against the house upon the Rock , as against that on the Sand , Luke 6. 48 , 49. Observe again , 1. That the Apostle speaks here of the saved , not of the reprobate , He himself shall be saved . 2. That this saved man may have Wood , Hay , and Stubble ; that is , things that will not abide the tryal . 3. That neither this mans goodness , not yet Gods love to him , shall hinder all his Wood ; Hay , or stubble for coming on the stage , Every mans work shall be manifest : the fire shall try every mans work , of what sort it is . 4. Thus , a good man shall see all his Wood , Hay , and stubble burnt up in the tryal before his face . 5. That good man then shall suffer loss , or the loss of all things that are not then according to the Word of God. If any mans works shall be burnt ( or any of them ) he shall suffer loss ; but he himself shall be saved , yet so as by fire , that is , yet so as that all that ever he hath done , shall be tryed , and squared by the Word of God. From all which , it must be unavoidably concluded , that the whole Body of the Elect must count with their Lord for all things they have done , whether good or bad , and that he will destroy all their bad , with the purity of his word , yea , and all their pains , travel , and labour that they have spent about it . I am perswaded , that there are now many things done by the best of Saints , that then they will gladly disown and be ashamed of : yea , which they have and do still do with great devotion . Alas , what gross things do some of the Saints in their devotion father upon God , and do reckon him the Authour thereof , and so he also prompts them forward to the doing thereof , and doth give them his presence in the performance of them ! yea , and as they father many superstitions and Scriptureless things upon him : so they die in the same Opinion , and never come in this World , to the sight of their evill and ignorance herein . But now the Judgment day is the principall time wherein every thing shall be fet in its proper place ; that which is of God in its place , and that which is not , shall now be discovered , and made manifest . In many things now , we offend all , and then we shall see the many offences we have committed , and shall our selves judge them as they are . The Christian , is in this World , so candid a Creature , that take him when he is not under some great temptation , and he will ingeniously confess to his God , before all men , how he hath sinned and transgressed against his Father ; and will fall down at the feet of God , and cry , Thou art righteous , for I have sinned ; and thou art gracious , that notwithstanding my sin , thou shouldest save me : now I say , if the Christian is so simple and plain-hearted with God , in the days of his imperfection , when he is accompanied with many infirmities and temptations : how freely will he confess and acknowledge his miscarriages , when he comes before his Lord and Saviour : absolutely stript of all temptation and imperfection . Rom. 14. 11. Phil. 2. 10 , 11. As I live , saith the Lord , every knee shall how to me , and every Tongue shall confess to God. Every knee shall bow , and reverence God the Creator , and Christ the Redeemer of the World ; and every Tongue shall confess , that his will alone ought by them to have bin obeyed in all things ; and shall confess also , and that most naturally and freely . I mean , the Saints shall in how many things they were deceived , mistaken , deluded , and drawn aside in their intended devotion and honour to God. But yet take notice , that in this day , when the Saints are thus counting for their evill before their Saviour and Judg : they shall not then , as now , at the remembrance and confession of sin , be filled with that guilt , confusion and shame that now through the weakness of Faith attendeth their Souls : neither shall they in the least be grieved or offended , that God hath before the Angels and the rest of their holy Brethren , laid open to a tittle their infirmities from the least and first , to the biggest and last . For first , the God to whom they confess all , they will now more perfectly then ever , see he doth love them , and free them from all , even when and before they confess and acknowledg them to him , and they shall , I say , have their Soul so full of the ravishing raptures of the life and glory that now they are in , that they shall be of it swallowed up in that measure , and manner , that neither fear nor guilt , nor confusion can come near them , or touch them . Their Judge is their Saviour , their Husband , and Head : who , though he will bring every one of them for all things to Judgment , yet he will keep them for ever out of condemnation , and any thing that tendeth that way . Perfect love casts out fear , even while we are here : much more then , when we are with our Saviour our Jesus , being passed from death to life . John 5. 24. 1 John 4. 18. Secondly , The Saints at this day , shall have their hearts and Souls so wrapped up in the pleasure of God their Saviour , that it shall be their delight , to see all things , though once never so near and dear unto them ; yet now to perish , if not according to his word and will : Thy will be done , is to be always our Language here ; but to delight to see it done in all things , though it tend never so much to the distruction of what we love : to delight , I say , to see it done in the height and perfection of delight : it will be when we come to Heaven , or when the Lord shall come to judge the World. Mat. 6. 10. But thirdly , The sole end of the counting of the Saints at the day of God , it will be , not onely for the vindication of the righteousness , holiness , and purity of the Word , neither will it center onely in the manifestation of the knowledg and heart-discerning nature of Christ ( though both these will be in it . Revel . 2. 22 , 23. ) But their very remembrances and sight of the sin and vanity that they have done while here : it shall both set off , and heighten the tender affections of their God unto them ; and also increase their joy and sweetness of Soul ; and clinging of heart to their God. Saints while here , are swee●ly sensible , that the sense of sin , and the assurance of pardon , will make famous work in their poor hearts . Ah ; what meltings without guilt ! what humility without casting down ! and what a sight of the creatures nothingness yet without fear ! will this sense of sin work in the Soul. The sweetest frame , the most heart-indearing frame , that possibly , a Christian can get into , while in this World , is to have a warm sight of sin , and of a Saviour upon the heart at one time . Now it weeps not for fear , and through torment , but by vertue of constraining grace and mercy , and is at this very time , so far off of disquietness of heart , by reason of the fight of its wickedness , that it is driven into an extasie , by reason of the love and mercy that is mingled with the sense of sin in the Soul. The heart never sees so much of the power of mercy as now , nor of the vertue , value , and excellency of Christ in all his Offices as now , and the Tongue so sweetly inlarged to proclaim and cry up grace as now ; now will Christ come to be glorified in his Saints , and admired in them that believe . 2 Thes. 1. 10 , 11. Wherefore , though the Saints receive by Faith the forgiveness of sins in this life , and so are passed from death to life ; yet again , Christ Jesus , and God his Father , will have every one of these sins reckoned up again , and brought fresh upon the stage in the day of Judgment , that they may see and be sensible for ever , what grace and mercy hath laid hold upon them . And this I take to be the Reason of that remarkable saying of the Apostle Peter . Repent therefore and be converted , that your sins may be blotted out , when the times of refreshing shall come from the presence of the Lord , and he shall send Jesus Christ , who before was preached unto you , whom the Heaven must receive till the restitution of all things , spoken of by the mouth of all the holy Prophets since the World began . Acts 3. 19 , 20 , 21. If a sense of some sin ( for who sees all ? Psa. 19. 12. ) and a sight of the love of God , will here so work upon the spirit of the godly : What will a sight of all sin do , when together with it they are personally present with their Lord and Saviour ? Yea , if a sight of some sins , with a possibility of pardon , will make the heart love , reverence , and fear with guiltless and heart-affecting fears : what will a general sight of all sin , and together with them an eternall acquittance from them , work on the heart of the Saint for ever ? Yea , I say again , if a sight of sin , and the love of God , will make such work in that Soul where yet there is unbelief , blindness , mistrust , and forgetfulness : what will a sight of sin do in that Soul , who is swallowed up of love , who is sinless , and temptationless ; who hath all the faculties of Soul and Body strained , by love and grace , to the highest pin of perfection , that is possible to be in glory injoyed and possessed ? O the wisdom and goodness of God , that he at this day , should so cast about the worst of our things , even those that naturally tend to sink us , and damnus , for our great advantage ! All things that shall work together for good , indeed , to them that love God. Rom. 8. 28. Those sins that brought a curse upon the whole World , that spilt the heart-blood of our dearest Saviour , and that laid his tender Soul under the flaming wrath of God , shall by his wisdom and love , tend to the exaltation of his Grace , and the inflaming of our affections to him for ever and ever . Revel . 5. 9 , 10 , 11 , 12 , 13 , 14. 'T will not be thus with Devils , 't will not be thus with Reprobates ; the saved onely have this priviledge peculiar to themselves : ( wherefore to vary a little from the matter in hand , will God make that use of sin , even in our counting for it , that shall in this manner work for our advantage ? why then , let Saints also make that advantage of their sin , as to glorifie God thereby , which is to be done , not by saying , Let us do evill that good may come , or , let us sin that Grace may abound ; but by taking occasion by the sin that is past to set the Crown upon the Head of the Christ for our justification . Continually looking upon it , so as to press us to cleave close to the Lord Jesus , to grace and mercy through him , and to the keeping of us humble for ever , under all his dispensations and cariages to us . Now having counted for all their evil , and confessed to Gods glory , how they fell short , and did not the truth in this , or that , or other particulars ; and having received their eternall acquittance from the Lord and Judg , in the sight of both Angels and Saints : forthwith the Lord Jesus will make inquiry into all the good and holy actions and deeds they did do in the World. Now there shall all things be reckoned up , from the very first good thing that was done by Adam or Abel , to the last that will fall out to be done in the World. The good of all the holy Prophets , of all Apostles , Pastors , Teachers , and helps in the Church : here also will be brought forth and to light , all the good Cariages of Masters of Families , of Parents , of Children , of Servants , of Neighbours , or what ever good thing any man doth ; but to be general and short , first , here will be a recompence for all that have sincerely laboured in the Word and Doctrine , I say , a recompence for all the Souls they have saved by their Word , and watered by the same . Now shall Paul the Planter , and Apollo the Waterer , with every one of their Companions , receive the reward that is according to their works . 1 Cor. 3. 6 , 7 , 8. Now all the Preaching , praying , watching , and labour thou hast been at , in thy endeavouring to catch men from Satan to God , shall be rewarded with spangling glory . Not a Soul thou hast converted to the Lord Jesus , nor a Soul thou hast comforted , strengthned , or helped by thy wholsom Counsel , admonition , and comfortable speech ; but it shall stick , as a Pearl in that Crown which the Lord the Righteous Judge shall give thee at that day . 2 Tim. 4. 7 , 8. That is , if thou dost it willingly , delighting to lift up the name of God among men ; if thou doest it with love , and longing after the Salvation of sinners , ( otherwise thou wilt have onely thy labour for thy pains , and no more : if I do this willingly , I have a reward ; but if against my will , a dispensation of the Gospel is committed to my charge . 1 Cor. 9. 17. Phil. 1. 15. But I say , if thou do it graciously , then a reward followeth ; for what is our hope , or joy , or Crown of rejoycing , are not even ye , saith Paul , in the presence of our Lord Jesus Christ at his coming , for ye are our glory and joy . 1 Thes. 2. 19 , 20. Let him therefore that Christ hath put into this Harvest , take comfort in the midst of all his sorrow , and know , that God acknowledgeth that he that converteth a sinner from the errour of his way , doth even save that Soul from death , and covereth a multitude of sins . Wherefore labour to convert , labour to water , labour to build up , and to feed the flock of God which is among you , taking the oversight thereof not by constraint ; but willingly , not for filthy lucre , but of a ready mind ; and when the chief Shepheard shall appear , ye shall receive a Crown of Glory that fadeth not away Jam. 5. 20. 1 Pet. 5. 2 , 3 , 4. Secondly , And as the Ministers of Christs Gospel shall at this day be recompensed : so shall also those more private Saints be with tender affections , and love looked on , and rewarded for all their work and labour of love , which they have shewed to the name of Christ , in ministring to his Saints , and suffering for his sake . Whatsoever good thing any man doth , the same shall he receive of the Lord , whether he be bond or free . Heb. 6. 10. Ephes. 6. 8. Ah! little do the People of God think , how largely and thorowly , God will at that day , own and recompence all the good and holy acts of his People . Every bit , every drop , every rag , and every nights harbour , though but in a wisp of straw , shall be rewarded in that day before men and Angels . Whosoever shall give to drink , to one of these little ones , a Cup of cold water , onely in the name of a Disciple : verily I say unto you , saith Christ , He shall in no wise loose a Disciples reward . Mat. 10. 40 , 41 , 42. Therefore when thou makest a Feast , saith he , Call the poor , the maimed , the lame , and the blind , and thou shalt be blessed ; for they cannot recompence thee , for thou shalt be recompenced at the Resurrection of the Just. Luk. 14. 13 , 14. If there be any repentance among the godly at this day , it will be , because the Lord Jesus in his person , members , and word , was no more owned , honoured , entertained , and provided for by them , when they were in this World : For it will be ravishing to all , to see what notice the Lord Jesus will then take of every Widows mite . He , I say , will call to mind , even all those acts of me●cy and kindness , which thou hast shewed to him , when thou wast among men . I say , he will remember , cry up , and proclaim before Angels and Saints , those very acts of thine , which thou hast either forgotten , or through bashfulness wilt not at that day count worth the owning . He will reckon them up so fast , and so fully , that thou wilt cry Lord , When did I do this ? and when did I do the other ? When saw we thee a hungry , and fed thee ? or a thirst , and gave thee drink ? When saw we thee a stranger , and took thee in ? or naked , and cloathed thee ? or when saw we thee sick , or in prison , and came unto thee ? and the King shall answer and say unto them , verily I say unto you , in as much as ye did it unto one of the least of these my Brethren , ye did it unto me . Mat. 25. 37 , 38 , 39 , 40. The good works of some are manifest before hand , and they that are otherwise cannot be hid . 1 Tim. 5. 25. Whatever thou hast done to one of the least of these my Brethren , thou hast done it unto me . I felt the nourishment of thy food , and the warmth of thy fleece . I remember thy loving and holy visits , when my poor members were sick , and in prison , and the like . When they were strangers , and wanderers in the World , thou tookest them in . Well thou good and faithful Servant , enter Thou into the Joy of thy Lord. Matth. 25. 21 , 22 , 23 , 34 , 35 , 36. Thirdly , Here also will be a reward for all that hardness , and Christian induring of affliction that thou hast met with for thy Lord , while thou wast in the World. Here now will Christ begin from the greatest suffering , even to the least , and bestow a reward on them all : from the blood of the suffering Saint , to the loss of an hair : nothing shall go unrewarded . Heb. 11. 36 , 37 , 38 , 39 , 40. 2 Cor. 4. 8 , 9 , 10 , 11 , 12 , 13 , 14. For these light afflictions which are but for a moment , they work out for us , a far more exceeding , and eternall weight of glory . 2 Cor. 4. 17. Behold by the Scriptures , how God hath recorded the sufferings of his People , and also how he hath promised to reward them . Blessed are they that are persecuted for righteousness sake , for theirs is the Kingdom of Heaven . Blessed are ye , when men shall revile you , and speak all manner of evil against you , falsly for my sake , rejoyce , Luk. 6. 22 , 23. leap for joy , and be exceeding glad , for great is your reward in Heaven . Mat. 5. 16 , 17 , 18. And every one that hath forsaken Houses , or Brethren , or Sisters , or Father , or Mother , or Wife , or Children , or Laws for my names sake , shall receive an hundred fold , and shall inherit everlasting life . Matth. 19. 29. Fourthly , There is also a reward at this day , for all the more secret , and more retired works of Christianity : there is not now one act of faith in thy Soul , either upon Christ , or against the Devil , and Antichrist ; but it shall in this day be found out , and praysed , honoured and glorified ; in the face of Heaven , 1 Pet. 1. 7. 2. There is not one groan to God in secret , against thy own lusts , and for more grace , light , spirit , sanctification , and strength to go thorow this World like a Christian ; but it shall even at the coming of Christ , be rewarded openly . Matth. 6. 6. 3. There hath not one tear dropped from thy tender eye against thy lusts , the love of this World , or for more Communion with Jesus Christ , but as it is now in the bottle of God ; so then it shall bring forth such plenty of reward , that it shall return upon thee with abundance of increase . Blessed are ye that weep now ; for ye shall laugh . Thou tell est my wonderings , and puttest my tears into thy Bottle , are they not in thy Book ? They that sow in tears , shall reap in joy . He that goeth forth and weepeth , bearing precious seed shall doubtless come again , bringing his sheaves with him . Psal. 56. 8. Psal. 126. 5 6. Luk. 6. 21. Having thus in brief shewed you something concerning the Resurrection of the Saints , and that they shall count with their Lord at his coming , both for the burning up what was not according to the truth , and rewarding them for all their good . It remains , that I now in few words , shew you something also of that with which they shall be rewarded . First then , those that shall be found in the day of their Resurrection , when they shall have all their good things brought upon the stage ; they I say , that then shall be found the People most laborious for God while here : they shall at that day injoy the greatest portion of God , or shall be possessed with most of the glory of the God-head then . For that is the portion of Saints in general . Rom. 8. 17. Lam. 3. 24. And why shall he that doth most for God in this World , injoy most of him in that which is to come ? but because by doing and acting , the heart , and every faculty of the Soul is inlarged , and more capatiated , whereby more room is made for glory . Every Vessel of Glory shall at that day be full of it ; but every one will not be capable to contain a like measure . And so if they should have it communicated to them , would not be able to stand under it ; for there is an eternall weight in the glory that Saints shall then injoy ; and every Vessel must be at that day filled , that is , have its heavenly load of it . 2 Cor. 4. 17. All Christians have not the same injoyment of God in this life , neither indeed were they able to bear it , if they had it . 1 Cor. 3. 2. But those Christians that are most laborious for God in this World , they have already most of him in their Souls , and that not onely because diligence in Gods wayes , is the meanes whereby God communicates himself ; but also because thereby the senses are made more strong , and able , by reason of use to understand God , and to discern both good and evill . Heb. 5. 13 , 14. Mat. 13. 11 , 12. To him that hath , to him shall be given , and he shall have more abundance . He that laid out his pound for his Master , and gained ten therewith , he was made Ruler over ten Cities ; but he that by his pound gained but five , he was made Ruler over but five . Luk. 19. 16 , 17 , 18 , 19. Dan. 1. 3 , 4. Often , he that is best bred in his youth , he is best able to manage most , when he is a man touching things of this life ) but alwayes he that is best bred , and that is most in the Bosom of God , and that so acts for him here : he is the man that will be best able to injoy most of God in the Kingdom of Heaven . It is observable , that Paul saith , Our afflictions work out for us a far more exceeding and eternal weight of glory . Our afflictions do it , not onely because there is laid up a reward for the afflicted ; according to the measure of affliction ; but because afflictions , and so every service of God , doth make the heart more deep , more experimentall , more knowing , and profound ; and so more able to hold , contain , and bear more . Every man shall receive his own reward , according to his own labour . 1 Cor. 4. 17. Psal. 119. 71. 1 Cor. 3. 8. And this is the reason of such sayings as these ; Lay up for your selves a good foundation against the time to come , that you may lay hold on eternall life : which eternall life , is not the matter of our Justification from sin in the sight of God ; for that is done freely by Grace , through Faith in Christs bloud ; ( but here the Apostle speaks of giving of Alms ) but it is the same that in the other place he calls the far more exceeding and eternall weight of glory . And hence it is , that he in his stirring them up to be diligent in good works , doth tell them , that he doth not exhort them to it , because he wanted , but because he would have fruit that might abound to their acco●●n● , as he saith also in another place , Beloved Brethren , be stedfast , unmoveable , alwayes abounding in the work of the Lord ; for as much as ye know that your labour is not in vain in the Lord. 1 Tim. 6. 18 , 19. Phil. 4. 16 , 17. 1 Cor. 15. 58. Therefore I say , the reward that the Saints shall have at this day for all the good they have done , it is the injoyment of God , according to their works : though they shall be freely justified and glorified without works . Secondly , As the injoyment of God at that day , will be to the Saints , according to their works and doings . ( I speak not now of Justification from sin ) so will their prayse and commendations at that day , be according to the same , and both of them their degrees of glory ; for I say , as God by communicating of himself unto us at that day , will thereby glorifie us , so also he will for the adding all things that may furnish with glory every way , cause to be proclaimed in the face of Heaven , and in the presence of all the holy Angels : every thing that hath for God , his ways , and people , been done by us while here we have been . Whatsoever hath bin spoken in darkness , shall be heard in the light : and that which ye have spoken in the ear in Closets , shall be proclaimed upon the House tops . Again , he that shall confess me , saith Christ , before men , him will I confess before the Angels of God. Now as he of whom Christ is ashamed when he comes in his glory , and in the glory of the holy Angels , will then lie under unconceiveable disgrace , shame , dishonour , and contempt : so he whom Christ shall confess , own , commend , and prayse at that day , must needs have very great Dignity , Honour , and Renown ; for then shall every man have prayse of God , to wit , according to his works . Luke 12. 2 , 3. Mark 8. 38. Mat. 10. 32. 1 Cor. 4 , 5. Now will Christ proclaim before thee , and all others , what thou hast done , and what thou hast suffered , what thou hast owned , and what thou hast withstood for his name . This is he that forsook his goods , his Relations , his Country , and life for me : this is the man that overcame the flatteries and threats , allurements and inticings of a whole World for me ; behold ●i● , he is an Israelite indeed , the top man in his Generation , none like him in all the Earth . It is said , that when King Ahasuerus , had understanding of how good service Mordeeai the Jew had done to , and for him , he commanded that the royall Apparel , and the Crown , with the Horse that the King did ride on , should be given to him , and that he should with that Crown , Apparel , and Horse , be had through the City , in the presence of all his Nobles , and that Proclamation should be made before him : thus shall it be done to the man whom the King delighteth to honour . Esth. 6. 9 , 10 , 11. Ahasuerus in this was a Type , to hold forth to the Children of God , how kindly he will take all their labour and service of love , and how he will honour and dignifie the same , as Christ saith , Let your loins be girded about , and your lights burning , and you your selves like unto men that wait for their Lord , when he will return from the Wedding : that when he cometh and knocketh , ye may open to him immediately , blessed are those servants , whom their Lord when he cometh , shall find watching . Verily I say unto you , that he shall gird himself , and shall make them sit down to meat , and shall come forth and serve them . Luke 12. 35 , 36 , 37. The meaning is , that those souls that shall make it their business to honour the Lord Jesus Christ , in the day of their temptation , he will make it his business to honour and glotifie them in the day of his glorification . Verily , I say unto you , that he will make them sit down to meat , and shall come forth and serve them ; if any man will serve me , saith he , him will my Father honour . Joh. 12. 26. Job 1. 8. Joh. 1. 47. Mark 14. 9. Rev. 3 , 4. Rev. 14. 12. 3 , 4 , 5. It hath bin Gods way in this World , to proclaim the acts and doing of his Saints in his Word , before all in this World , and he will do it in that which is to come . Thirdly , Another thing that shall be yet added to the glory of the Saints , in the Kingdom of their Saviour , at his coming , is , they shall every one of them then have his Throne and place of degree on Christs right hand , and on his left , in his glorious Kingdom , according to the relation they stand in to Christ , as the members of his Body ; for as Christ will have a special eye on us , and a tender and affectionate heart , to recompence to the full every good thing that any man doth for his name in this World : so also he will have as great regard , that there be to every member of his body , the place , and state that is comely for every such member . When the Mother of Zebedees Children petitioned our Saviour , that he would grant to her , that her two Sons might fit the one on his right hand , and the other on his left in his Kingdom : though he did not grant to her the request for her Children , yet he affirmed , that there would be places of degrees and honour in Heaven , saying , To sit on my right hand and on my left , is not mine to give , but it shall be given to them for whom it is prepared of my Father . See Mat. 20. 20 , 21 , 22 , 23. In the Temple , there were Chambers bigger , and lesser , higher and lower , more inward and more outward : which Chambers were types of the Mansions that our Lord when he went away , told us he went to prepare for us . In my Fathers House are many mansions , if it were not so , I would have told you , I go to prepare a place for you , &c. Joh 14. 1 , 2 , 3. The foot here , shall not have the place prepared for the eye , nor yet the hand , that which is prepared for the ear ; but every one shall have his own place in the Body of Christ , and the glory also prepared for such a relation : order , as it is comely in Earth , so much more in the Kingdom of the God of Order , in Heaven ; where all things shall be done in their utmost perfections . Here shall Euoch , Noah , Abraham , Moses , Joshuah , David , with the Prophets , have every one his place , according to the degree of old Testament Saints . As God said to Daniel , Go thy way till the end be ; for thou shalt rest , and stand in the lot at the end of the days . Dan. 12. 13. And here also , shall Peter , Paul , Timothy , and all other the Church-Officers have their place , and Heavenly state , according as God hath set them in the Church in the New Testament . As Paul saith of the Deacons , They that use the Office of a Deacon well , they purchase to themselves a good degree , and great boldness in the faith which is in Christ. 1 Tim. 3. 13. And so of all other Saints , be they here of what Ranck , Quality , or place in the Church soever , they shall have every one his state , his Heavenly State , according as he standeth in the Body . As he saith , seeing those members that are most feeble , are necessary , to them shall be given more abundant honour . 1 Cor. 12. 22 , 23. Of this Heavenly Order in the Kingdom of Christ , when his Saints are risen from the dead , was Solomon a notable Type in his Family , and among his Servants and Officers , who kept such exactness in the famous order , in which he had placed all about him , that it did amaze and confound beholders . For when the Queen of Sheba had seen the wisdom of Solomon , and the House which he built , and the meat of his Table , the sitting of his Servants , and the attendance of his Ministers , and their Apparel , his Cup-bearers also , and their Apparel , and the ascent by which he went up into the House of the Lord : there was no more spirit in her . 2 Chron. 9. 3 , 4. Glorious things are spoken of thee , O thou City of God. Having gone thus far , I shall now come to the second part of the Text , to wit , that there shall be a Resurrection of the wicked . There shall be a Resurrection of the dead , both of the Just and unjust . For as the Just go before the unjust , in Name and Dignity , and Honour , so they shall in the last day , go before them in the Resurrection . Now then , when the Saints have thus risen out of their Graves , given up their accounts , received their glory , and are set upon the Thrones , ( for there are set Thrones of Judgement , the Thrones of the House of David . ) Psal. 122. 5. When I say , they are all of them in their royall Apparel , with Crowns of glory , every one presenting the Person of a King : then come the unjust out of their Graves , to receive their Judgment for what they have done in the body . As Paul saith , We must all appear before the Judgment Seat of Christ , that every one , ( both Saints and sinner ) may receive the things done in the body , whether it be good , or whether it be bad . But now because I would prove by the words , whatever I would have others receive for a truth : therefore I shall in few particulars , prove the Resurrection of the wicked . First then , it is evident , that the wicked shall rise from the very termes and names that the raised shall then go under , which is the very same names that they did go under when they lived in this World. They are called the Heathen , the Nations , the World , the wicked , and those that do iniquity ; they are called Men , Women , Sodom , Sidon , Bethsaida , Capernaum , and Tire . The Men of Ninive shall rise up in Judgment , the Queen of the South shall rise up in the Judgment , and it shall be more tolerable for Sodom in the day of Judgment , then for other sinners that have resisted more light . The Heavens and the Earth that now are , are kept in store , reserved unto fire against the day of Judgement , and perdition of ungodly men . 2 Pet. 3. 7. Mat. 12. 41 , 42. Mat. 11. 21 , 22 , 23 , 24. Luk. 10. 12 , 13 , 14. Joel 3. 12 , 13 , 14. Mat. 25. 32. Jud. 14. 15. Now these Termes , or Names , are not given to the spirits of the wicked onely ; but to them as consisting of Body and Soul. Further , Christ tells his adversaries , when they had apprehended him , and shamefully intreated him , that yet they should see him sit on the right hand of power , and coming in the Clouds of Heaven , as John also doth testifie , saying , Behold he cometh with Clouds , and every Eye shall see him , and they also that pierced him , and all the kinreds of the Earth shall wail because of him . Mat. 26. 64. Revel . 1. 7. Now none of these sayings are yet fulfilled , neither shall they , untill his second coming ; for though the Jews did many of them see him , when he did hang upon the Cross , yet then he was not coming in the Clouds of Heaven , neither did then all kinreds of the Earth wail because of him . No , this is reserved till he comes to judge the World ; for then shall the ungodly be so put to it , that gladly they would creep into the most invincible Rock or Mountain under Heaven , to hide themselves from his Face , and the Majesty of his Heavenly presence . Rev. 6. 14 , 15 , 16 , 17. There shall therefore , that this may be brought to passe , be a Resurrection of the dead , both of the just , and unjust . For though an opinion of no Resurrection may now lull men asleep , in security and impiety , yet the Lord , when he comes , will rouse them , and cause them to awake ; not onely out of their security , but out of their Graves , to their doom , that they may receive for their errour , the recompence that is meet . Secondly , The Body of the ungodly must , at the last , arise out of the Grave , because that Body and their Soul , while they lived in the World , were Co-partners in their lusts and wickedness . God is a God of knowledge , and by him actions are weighed . 1 Sam. 2 , 3. Eccles. 12. 14. He will therefore bring every work into Judgement , with every secret thing . And as he will bring into Judgement every work , so will he also the worker thereof , Revel . 20. 12 , 13 , 14. even the Dead , small and great . It is not in God to lay the punishment where the fault is not , neither to punish a part of the damned for the whole . With righteousness shall be judge the World , and the People with Equity , shall not the Judge of all the Earth do right ? Psal. 98. 9. Gen. 18. 25. As therefore the Body was Copartner with the Soul in sinning , so shall every man receive the things done in his Body , according to what he hath done . Wherefore he saith in another place , Behold I come quickly , and my Reward is with me , to give every man according as his work shall be , Rev. 22. 12. There shall therefore be a Resurrection of the Dead , both of the just , and unjust . 3. The body of the wicked must rise again , because as the whole man of the just also that is the Vessel of mercy & glory : so the whole man of the unjust , is the Vessel of wrath and destruction . There are , saith Paul , in a great House , not onely . Vessels of Gold and of Silver , but also of Wood and of Earth , and some to Honour , and some to dishonour . Now as he sheweth us these Vessels to honour , they are good men , and the vessels to dishonour are the bad . 2 Tim. 2. 20 , 21. Now as these vessels to dishonour , are called the vessels of wrath : so it is said , that God with much long suffering , doth suffer them to be fitted to destruction . Rom. 9. 22. how they are thus fitted , he also further sheweth , where he saith , They do after their hardness and impenitent heart , treasure up wrath against the day of wrath , and the Revelation of the righteous Judgement of God. Rom. 2. 5. Which treasures of wickedness , James saith , it is treasured up against the last dayes , ( which is the time of Judgement , ) and observe it , He saith , that then it shall eat their flesh , as it were fire . Jam. 5. 12. 3. Now then their Bodies being the vessels of the wrath of God , and again , seeing with this wrath they must be possessed at the last day , that their flesh must with it be eaten , it is evident , that their body must rise again out of their Graves , and before the Judgement Seat appear ; for it is from thence , that each of them must go with his full load to their long and eternal home , where their Worm dieth not , and their fire is not quenched . Mark 9. 47 , 48. Fourthly , The severity of the hand of God towards his Children , with his forbearance of his enemies , doth clearly bespeak a Resurrection of the ungodly , that they may receive the reward for their wickedness which they have committed in this World. We know , that while the eyes of the wicked start out with fatness , the godly are plagued all the day long , and chastned every morning . Psal. 73. 3 , 4 , 5 , 6 , 7 , 8 , 9 , 10 , 11 , 12 , 13 , 14. Wherefore it is evident , that the place and time of the punishment of the ungodly , it is another World. If Judgement begin at the House of God , what will the end of them be , that obey not the Gospel of God ? and if the Righteous scarcely be saved , where shall the ungodly and sinner appear ? 1 Pet. 4. 17 , 18. Alas , poor Creatures ! they now plot against the Righteous , and gnash upon them with their teeth ; but the Lord laugheth at them , for he seeth their day is coming ; for as he saith , the wicked is reserved , or let alone in his wickedness , to the day of destruction , and shall then be brought forth to the day of wrath , Psal. 37. 12 , 13. though in the mean time , he may go to his Grave in his banner , and rest within his Tomb. As Peter saith again , Job 21. 29 , 30 , 31 , 32. the Lord knoweth how to deliver the godly out of temptation , but to reserve the unjust to the day of Judgement to be punished , 2 Pet. 2. 9. And Jude saith , for them is reserved the blackness of darkness for ever . Jude 13. The punishment of the ungodly , it is reserved till the day of Judgement , which will be the time of their Resurrection . Observe , first , The wicked must be punished . Secondly , The time of their punishment , is not now , but at the day of Judgement . Thirdly , This day of Judgement , must be the same with the Resurrection of the Dead , at the end of this World. As therefore the Tares are gathered and burned in the fire , so shall it be in the end of this World. The Son of Man shall send forth his Angels , and they shall gather out of his Kingdom all things that offend , and them that do iniquity , and shall cast them into a Furnace of fire , there shall be weeping , and gnashing of Teeth . Mat. 13. 40 , 41. There shall then be a Resurrection of the Dead , both of the just , and unjust . Fourthly , The Soveraignty of the Lord Jesus over all Creatures , doth plainly foreshew a Resurrection of the bad , as well as of the good . Indeed , the unjust shall not arise , by vertue of any relation they stand in to the Lord Jesus , as the Saints shall ; but yet , because all are delivered into his hand , and he made Soveraign Lord over them : therefore , by an Act of his Soveraign Power , they that are ungodly , shall arise , this is Christs own Argument , The Father judgeth no man , saith he , but hath committed all Judgment unto the Son , that is , Count him , and fall before him as their Soveraign Lord , even as they honour the Father , and he hath given him authority , to execute Judgement also , because he is the Son of Man. And then he adds , Marvel not at this , for the hower is coming , that all that are in their graves shall hear his Voyce , and shall come forth , they that have done good , to the Resurrection of life ; and they that have done evill , to the Resurrection of damnation . Joh. 5. 22 , 23 , 27 , 28 , 29. From hence also Paul argueth , saying , For this cause he both dyed , rose , and revived , that he might be Lord both of the dead and living . And then adds , We must all stand before the Judgement Seat of Christ. Rom. 14. 9. 10. Pray mind these words , Jesus Christ by his Death and Resurrection , did not onely purchase Grace , and Remission of sins , for his Elect , with their Eternal Glory ; but did thereby also obtain of the Father , to be Lord , and Head over all things , whether they be things in Heaven , or things on Earth , or things under the Earth , All Power , saith he , in Heaven and in Earth , is given unto me , and I have the Keys of Hell and of Death . Mat. 28. 18. Rev , 1. 18. So that all things , I say , whether they be visible , or invisible , whether they be Thrones or Dominions , or Principalities or Powers ; all things were created by him , and for him . Col. 1. 16. This being thus , at the Name of Jesus , every knee must bow , and every Tongue confess that he is Soveraign Lord , to the glory of God the Father . Phil. 2. 9 , 10 , 11. Now that this may be done , He hath his Resolutions upon a Judgement-day , in which , he to shew himself his People , his Way , and Word in their Glory , will have all his Enemies raised out of their Graves , and brought before him , where he will sit upon them in the Throne of his Glo●y , and will shew them then , who is the onely Potentate , the King of Kings , and Lord of Lords . Mat. 25. 31 , 32. 1 Tim. 6. 14 , 15. Beloved , He comes with ten thousand of his Saints , to execute Judgement upon all , and to convince all that are ungodly among them , of all their ungodly deeds which they have committed , and of all their wicked speeches which ungodly sinners have spoken against him . Jude 14 , 15. Fifthly , The great preparation that God hath made for the Judgement of the wicked , doth clearly demonstrate their rising forth out of their Graves . First , He hath appointed the day of their rising . Secondly , He hath appointed their Judge , to judge them . Thirdly , He hath Recorded all their acts and doings against that day . Fourthly , He hath also , already appointed the Witnesses to come in against them . Fifthly , The Instruments of death and misery , are already prepared for them . For the first , he hath appointed the day of their rising , which day , John calleth the time of the dead , that they should be judged . Which time , Paul saith , is a time fixed ; he hath appointed a day , in which he will judge the World , &c. This time and day , Christ brings down to an houre , saying , The hour is coming , when all that are in their Graves , shall hear his Voyce , and shall come forth , &c. Revel . 11. 18. Acts 17. 30 , 31. Joh. 5. 28 , 29. Secondly , As he hath appointed the day , so he hath appointed the Judge , He hath appointed a day in which he will judge the World in Righteousness , by that Man whom he hath ordained , of which he hath given assurance to all men , in that he hath raised him from the Dead . This Man is Jesus Christ ; for it is He that is ordained of God , to be the Judge of the Quick and the Dead . Acts 17. 30 , 31. Acts 10. 40 41 , 42. Thirdly , All their deeds and works , to a word and thought , and every one already Recorded and Inrolled in the Books of the Laws of Heaven against that day . The sin of Judah , is written with a pen of Iron , and with the point of a Diamond , upon the Tables of their heart . And again , saith God , Write it in a Table , and note it in a Book , that it may be for the time to come , even for ever and ever , that this is a rebellious House , &c. Jer. 17. 1. Isa. 30. 8 , 9. Fourthly , God hath prepared his Witnesses against this day , James 5. 1. Job 20. 27. Mat. 24. 14. Rom. 2. 14 , 15. Malac. 3. 5. Fifthly , The Instruments of Death , and Eternal misery , are all already prepared , He hath prepared for them the Instruments of Death , he hath ordained his Arrows against the face of persecutors , Psal. 7. 11 , 12 , 13. Psal. 21. 12. Hell is of old prepared , he hath made it deep and large , the fire , the everlasting fire is also now of a long time prepared ; the heavy weights of Gods Curse , are also ready , and their damnation now of a long time slumbereth not . Isa. 30 , 33. Mat. 25. 41. Deut. 29. 19 , 30. 2 Pet. 2 , 3. But now I say , how rediculous a business would all this be , if these things should be all prepared of the onely wise God , and there should be none to be judged ; or if he that is ordained Judge , should not either through want of power , or will , Command these Rebels , and force them before his Judgement-Seat . Glad indeed , would the sinners be , if these things might be true . Glad I say , at very heart , if they might be in their secret places of darkness , and the Grave for ever ; but it must not be , the day of their rising is set ; the Judge is appointed , their deeds are written ; the deep Dungeon is with open mouth , ever waiting for them ; wherefore at the day appointed , neither Earth , nor Death , nor Hell can hinder : There shall be a Resurrection of the Dead , both of the just , and unjust . Lastly , Besides what hath been said , I cannot but believe , there shall be a Resurrection of the wicked at the last day , because of the ungodly consequences , and errours that do most naturally follow the denyal thereof . For first , He that taketh away the Doctrine of the Resurrection of the wicked : he taketh away one of the main Arguments that God hath provided for to convince a sinner , of the evill of his w●yes ; for how shall a sinner be convinced of the evill of sin , if he be not convinced of the certainty of eternall Judgement ? and how shall be he be convinced of eternall Judgement , if you perswade him , that when he is dead , he shall not at all arise ? ( especially seeing the Resurrection of the Dead , and eternall Judgement , must unavoidably be one the forerunner of the other . Heb. 6. 2. It was Pauls reasoning of Righteousness , Temperance , and Judgement to come , that made Felix tremble . 'T is this also he calleth the Argument of terrour , wherewith he perswaded men . This was Solomons Argument , and Christs also , where he saith , That every idle word that man shall speak he shall give an account thereof , in the day of Judgement . Acts 24 , 25. 2 Cor. 5. 10 , 11. Eccles. 11. 9. Mat. 12. 36. Secondly , They that deny the Resurrection of the wicked , they do both allow and maintain the chief Doctrine of the Ranters , with most of the debauched persons in the World. For the Ranters deny it both in principle and practice , and the other in practice , at least . Now to me it is very strange , that these men above all other , should both know and live in the Doctrines of the Kingdom of God : especially , seeing the denyal hereof is an evident token of one appointed to wrath and destruction . 2 Tim. 2. 18. But to be plain , There shall be a Resurrection of the Dead , both of the just , and unjust : Wherefore , whatever others may say , or profess , being beguiled by Satan , and their own hearts , yet do thou fear him that can destroy both Body and Soul in Hell. Matth. 10. 28. There shall be a Resurrection of the Dead , both of the just , and unjust . Rev. 20. 13. And the Sea gave up the Dead that were in it , and Death and Hell delivered up the Dead that were in them . Having in the first place shewed you , that the wicked must arise ; I shall in the next place shew you the manner of their rising . And observe it , as the very Title of the just , and unjust , are opposites , so they are in all other matters , and in their Resurrections . First then , as the just in their Resurrection do come forth in incorruption : the unjust in their Resurrection , shall come forth in their corruptions ; for though the ungodly at their Resurrection , shall for ever after , be incapable of having Body and Soul separate : or of their being annihilated into nothing , yet it shall be far from them to rise in incorruption ; for if they arise in incorruption , they must arise to life , and also must have the Conquest over sin and death ; 1 Cor. 15. 54. But that they shall not ; for it is the Righteous onely , that put on incorruption , that are swallowed up of life . The wickeds Resurrection , it is called the Resurrection of damnation . Joh. 5. 28. These in their very Resurrection , shall be hurt of the second Death . They shall arise in death , and shall be under it , under the gnawings , and terrours of it , all the time of their Arraignment . As it were , a living death shall feed upon them , they shall never be spiritually alive , nor yet absolutely dead ; but much after that manner , that natural death , and Hell , by reason of guilt , doth feed on him , that is going before the Judge , to receive his Condemnation to the Gallows . You know , though a Felon go forth of the Goal , when he is going to the Bar for his Arraignment , yet he is not out of prison , or out of his Irons for that ; his Fetters are still making a noise on his heels , and the thoughts of what he is to hear by and by from the Judge , is still frighting and afflicting his heart , Death , like some evil Spirit of Ghost , doth continually haunt him , and playeth the Butcher continually in his Soul and Conscience , with frights and fears about the thoughts of the sudden , and unsupportable after-clap , by and by he is to meet withall . Thus I say , will the wicked come out of their Graves , having yet the Chains of eternal death hanging on them , and the talons of that dreadful Ghost fastned in their Souls . So that life will be far from them , even as far as Heaven is from Hell. This morning to them , is even as the shadow of death . They will then be in the very terrours of the shadow of Death . Job 24. 17. As Christ saith , Their Worm never dies , and their fire is never quenched . Mark 8. 43 , 44. From Death to Eternity , it never shall be quenched , their bed is now among the flames ; and when they rise , they will rise in flames ; while they stand before the Judge , it will be in flames , even in the flames of a guilty Conscience : they will in their coming before the Judge , be within the very Jaws of death and destruction . Thus I say , the ungodly shall be far off from rising as the Saints ; for they will be even in the Region and shadow of Death . The first moment of their rising , Death will be ever over them , ever feeding on their Souls ; and ever presenting to their hearts , the heights , and depths , of the misery that now must seize them , and like a bottomless Gulf ▪ must swallow them up . They shall come out of their holes , like worms of the Earth , and be afraid of the Lord our God. Micah 7. 17. Secondly , As the Resurrection of the godly , shall be a Resurrection in Glory : So the Resurrection of the wicked , it will be a Resurrection in dishonour . Yea , as the glory of Saints , at the day of their rising , will be glory unspeakable : so the dishonour of the ungodly at that day , it will be dishonour beyond expression . As Daniel saith , The good shall , arise to everlasting life ; but the wicked to shame , and everlasting contempt . Dan. 12. 2. And again , When thou , O God , awakest , that is , to judge them , Thou shalt despise their Image . Psal. 73. 20. Never was Toad or Serpent more loathsome to any , then these will be in the eyes of God , in their rising forth of their Graves . When they go to their Graves , saith Job , their bones are full of the sin of their youth , which lyeth down in the dust with them . Job 20. 11. And a rise they shall , in the same noisom and stinking condition ; foras Death leaves , so Judgment finds them . At the Resurrection then of these ungodly : they will be in a very loathsom condition . The ungodly at their death , are like the Thistle-seed ; but at their rising , they will be like the Thistle grown ; more noysom , offensive , and provoking to rejection abundance . Then such dishonour , shame and contempt , will appear in them : that neither God nor Christ , Saints nor Angels , will so much as once regard them , or vouchsafe one to come near them . He beholdeth the wicked a far off ; because in the day of Grace , they would not come to hand , and be saved , therefore now they shall , all as thorns , be thrust away , as with fences of Iron . 2. Sam. 23. 6 , 7. Their rising , is called the Resurrection of the unjust , and so they at that day will appear , and will more stink in the nostrils of God , and all the Heavenly Hosts : then if they had the most irksome Plague-soars in the World running on them . If a man at his Birth , be counted as one cast forth to the loathing of his person : how loathsom , and irksom , dishonourable , and contemptible , will those be that shall arise Godless , Christless , Spiritless , and Graceless , when the Trumpet sounds to their Judgement , they coming out of their Graves , far more loathsom , and filthy , then if they should ascend out of the most filthy hole on Earth . Thirdly , As the Just shall arise in power , so the wicked and unjust , in weakness and astonishment . Sin and guilt bringeth weakness , and faintness in this life : how much more , when both with all their power and force , like a Gyant , fasten on them , as God saith , Can thy hands be strong , and can thy heart indure in the day that I shall deal with thee ? Eccless . 22. 14. Now will the gastly Jaws of despair gape upon thee , and now will condemnings of Conscience , like Thunder-claps , continually batter against thy weary Spirit . It is the Godly that have boldness in the day of Judgement ; but the wicked will be like the Chaffe which the Wind driveth away . 1 John 4. 17. Psal. 1. 4. O the fear , and the heart-aking that will seiz them in their rising ! the frightful thoughts that then will fill their throbbing hearts ! Now must that Soul that hath been in Hell-fire among the Devils , possess the body again . Possess it I say , with the hot scalding stink of Hell upon it . They shall not be able to lift up the head for ever , pangs shall take hold on them , all their hands shall faint , and every mans heart shall melt , They shall be amazed one at another , their faces shall be as flames . Isa. 13. 6 , 7 , 8. Every thing they see , hear , or think of , shall tend to their discomfort . They must needs be weak , whom God hath left , whom guilt hath seized , and whom death is swallowing up for ever . Fourthly , As the Just shall arise spiritual Bodies , so the unjust shall arise onely as meer and naked lumps of sinful nature : not having the least help from God , to bear them up under this condition . Wherefore , so soon as ever they are risen out of their Graves : they will feel a continual sinking under every remembrance of every sin , and thoughts of Judgement , in their rising they fall , fall I say from thenceforth , and for ever . And for this Reason , the Dungeon into which they fall , is called bottomless , Rev. 20. 1. Because , as there will be no end of their misery , so there will be no stay or prop , to bare them up in it . Onely , as I said before , they shall not now , as afore , be separate Body from Soul ; but both together , be bound in the cords of sin and iniquity , in which they shall now tremble as Theeves and Murderers , &c. as they go before the Judge , to hear what he will say unto them . Now when the wicked are thus raised out of their Graves , they shall , together with all the Angels of darkness , their fellow Prisoners ; be brought up , being shackled in their sins , to the place of Judgement ; where there shall fit upon them Jesus Christ , the King of Kings , and Lord of Lords , the Lord chief Judge of things in Heaven , and things in Earth , and things under the Earth . On whose right hand , and left , shall fit all the Princes , and Heavenly Nobles ; the Saints and Prophets , the Apostles , and Witnesses of Jesus : every one in his Kingly Attire , upon the Throne of his Glory . Joel 3. 11 , 12 , 13 , 14. Then shall be fulfilled that which is written , As for these my enemies , that would not that I should reign over them , bring them before me to slay them . Luk. 19. 27. When every one is thus set in his proper place , the Judge on his Throne , with his Attendants , and the prisoners coming up to Judgement : forthwith there shall issue forth a mighty fire and tempest from before the Throne , which shall compass it round about . Which fire , shall be as Bars and bounds to the wicked , to keep them at a certain distance from the Heavenly Majesty . As David saith , Psal. 50. 3. Our God will come , and not keep silence , a fire shall devour before him , and it shall be very tempestuous round about him . And again , Dan. 7. 9. His Throne was like the fiery flame , and his Wheels like burning fire . A fiery stream issued , and came forth from before him , &c. This Preparation being made , to wit , the Judge with his Attendance on the Throne ; the Bar for the Prisoners , and the Rebels all standing with gastly Jaws , to look for what comes after : Presently the Books are brought forth , to wit , the Books both of Death and Life . And every one of them opened before the sinners , now to be judged and condemned . For after that he had said before , Dan. 7. 10. A fiery stream issued , and came ●orth from before him : he adds , thousands , thousands ministred to him , and ten thousand times ten thousand stood before him : the Judgement was set , and the Books was opened . And again , I saw a great white Throne , and him that sate upon it , from whose face , the Earth and the Heaven fled away , and there was found no more place for them ; and I saw the dead , small and great , stand before God , and the Books were opened : and another Book were opened , which is the Book of Life . And the Dead were Judged out of the things that were written in the Books , according to their works . Rev. 20. 11 , 12. He doth not say , the Book was opened , as of one , but the Books , as of many . And indeed , they are more than one , two , or three , out of which the Dead shall in the Judgement , be proceeded against . First then , there is the Book of the Creatures to be opened . Secondly , The Book of Gods Remembrance . Thirdly , The Book of the Law. And fourthly , The Book of Life . For by every one of these , that is , out of what is written in them , shall the World of the ungodly be judged . And the Books were opened . First , The Book of the Creatures shall be opened , and that first it concerns mans nature , and next , as it relates to all other Creatures . First , he will shew in what the principles if nature were , as they were Gods Creation ; and how contrary to these principles , the World have walked , acted , and done . The principles of nature are concluded under these three generall heads . First , That man by his own natural Reason and Judgement , may gather , that there is a God , a Deity , a chief , or first , or principal Being , who is over all , and supreme above all . This instinct , I say , man meerly as he is rational Creature , findeth in himself ; and hence it is , that all Heathens that mind their own natural Reason , do conclude , that we are his off-spring ; that is , his Creation and Wormanship . That he made Heaven and Earth , and hath made of one blood , all Nations of men ; That in him we live , and move , and have our Being , &c. Acts 17. 24 , 25 , 26 , 27 , 28. It appears further , that man by his own nature , doth know that there is such a God. 1. By his being able to judge by nature , that there is such a thing as sin , as Christ saith , Why do ye not even of your selves , judge that which is right , as if he had said , you are degenerated even from the principles of nature , and right reason ; as Paul saith in another place , Doth not even nature it self teach you , Luke 12. 57. 1 Cor. 11. 14. Now he that can judge , that there is such a thing as sin , it must of necessity be , that he understandeth that there is a God , to whom sin is opposite ; for if there be no God , there is no sin against him , and he that knowes not the one , knowes not the other . 2. It is evident further , that man by nature , knowes that there is a God , by those fits of fear , and dread that is often begotten in themselves , even in every man that breatheth in this World ; for they are by their own Consciences , and thoughts , convicted and reproved , judged and condemned , though they know neither Moses , nor Christ. For the Gentiles which have not the Law , these are a Law to themselves , and shew the works of the Law , written in their hearts . Rom. 2. 14 , 15. that is , by this very thing , they hold forth to all men , that God created them in that state and quality , that they might , in , and by their own nature , judge , and know , that there is a God. And it further sheweth it self , saith he , by those workings of heart , convictions of Conscience , and accusations , that every thought maketh within them , together with the fear that is begotten in them , when they transgress , or do those things that are irrational , or contrary to what they see they shall do . I might add further , that the natural proneness that is in all men , to Devotion and Religion , that is , of one kind or another , doth clearly tell us , that they by the Book of nature , which Book is themselves , do read , that there is one great and eternall God. Secondly , The second principle of nature is , that this God should by man be sought after , that they might injoy Communion with him for ever . As I said before , the light of nature sheweth man , that there is a great God , even God that made the World ; and the end of its shewing him this is , that they might seek the Lord , if happily they may feel after him , and find him , though he be not far from every one of them , &c. Acts 17. 26 , 27. Thirdly , This light of nature teache●● , that men between themselves , should do that which is just and equall . As Moses said , and that long before the Law was given , Acts 7. 26. Exod. 2. 13. Sirs , ye are Brethren , why do ye wrong one another ? as who should say , you are of equall Creation , you are the same flesh ; you both judge , that it is not equally done of any , to do you wrong , and therefore ought to judge by the same Reason , that ye ought not to wrong one another . Now against every one of these three principles , hath every man in the whole World transgressed , as Paul saith ; For both Jews and Gentiles , are all under sin . Rom. 3. 9. For as touching the first , who is he that hath honoured , reverenced , worshipped , and adored the living God , to the heighth , both of what they saw in him , and also according to the goodness and mercy they have as men , received from him . Rom. 1. 25. All have served , and worshipped the Creature , more then the Creator , who is blessed for ever and so have walkt contrary to , and have sinned against this bond of nature , in this first principle of it . Secondly , Men instead of minding their own future happiness , as nature teacheth , they have , through their giving way to sin and Satan , minded nothing less ; for though Reason teacheth all men to love that which is good and profitable , yet they contrary to this , have loved that which is hurtfull , and destructive . Yea , though sense teacheth , to avoid the danger that is manifest : yet man , contrary to Reason and sense both , even all men , have both against light and feeling , rejected their own happiness , as Paul saith , Though they kn●w the Judgements of God , that they which do such things , are worthy of death : not onely do the same , but take pleasure in them that do them . Rom. 1. 33. Thirdly , Man instead of doing equity , and as he would be done by , which nature it self teacheth : he hath given up himself to vile affections , being filled , by refusing the dictates of nature , with all unrighteousness , fornication , wickedness , covetousness , maliciousness , envy , murder , debate , deceit , malignity , whispering , backbiting : to hate God , to be dispiteful , proud , bosters , inventors of evill things , disobedient to Parents , without understanding , Covenant-breakers , without naturall affections , implacable , unmerciful . Rom. 1. 28 , 29 , 30 , 31 , 32. And observe it , he doth not say , that all these things are by every man , put into practice ; but every man hath all these in his heart , which there defile the Soul , and make it abominable in the sight of God. They are filled with all unrighteousness , which also appears , as occasion serveth , sometimes one of them , sometimes more . Now man having sinned against that natural Light , Judgement , Reason , and Conscience , that God hath given him : therefore , though as I said before , he neither knew Moses nor Christ , yet he shall perish ; As many , saith Paul , as have sinned without Law , they shall perish without Law. Rom. 2. 12. Yea , here will man be found , not onely a sinner against God , but an ( 2 Tim. 12. 25. ) opposer of himself , a contradictor of his own nature , and one that will not do that which he judgeth even of himself to be right . Their sin is written upon the Tables of their own heart , and their own wickedness and back-sliding , shall both correct , and reprove them . Jer. 17. 1. Jer. 2. 19. It is marvellous , ( if we consider ) how curious a Creature man was made of God : to behold how much below , besides and against that state and place , man acts and does in this state of sin and degeneracy . Man in his Creation , was made in the Image of God , Gen. 1. 26. but man , by reason of his yielding to the tempter , hath made himself the very figure and Image of the Devil . Man by Creation was made upright , and sinless ; but man by sin , hath made himself crooked and sinful . Eccless . 7. 29. Man by Creation , had all the faculties of his Soul at liberty to study God , his Creator , and his glorious Attributes and Being ; but man by sin , hath so bound up his own senses and reason , and hath given way for blindness and ignorance of God , so to reign in his Soul , that now he is Captivated , and held bound in alienation and estrangedness , both from God , and all things truly spiritually good ; Because , saith he , That when they knew God , they glorified him not as God , but became vain in their imaginations , and their foolish he arts were darkened . And again , having the understanding darkened , being alienated from the life of God , through the ignorance that is in them , through the blindness of their hearts . Rom. 1. 21. Ephef . 4. 18. Now for this abuse of the Workmanship of God , shall man be brought forth to the Judgement , shall be convicted , cast , and condemned as a Rebel , against both God , and his own Soul , as Paul affirmeth , and that when he reasoned but as a man. Rom. 3. 5 , 6. When this part of the Book touching mans nature , is opened , and man convicted and caft by it , by reason of his sinning against the three general principles thereof : then forthwith is the second part of the Book opened , which is the mystery of the Creatures ; for the whole Creation , that is before thee , are not onely made to shew the power of God in themselves ; but also to teach thee , and to preach unto thee , both much of God and thy self ; as also the Righteousness , and Justice of God against sin ; For the wrath of God is revealed from Heaven , against all ungodliness , and unrighteousness of men , who hold the truth in unrighteousness ; because that which may be known of God , is manifest in them ; for God hath shewed it unto them ; for the invisible things of him , from the Creation of the World , are clearly seen , being understood by the things that are made , even his Eternall Power , and God-head : so that they are left without excuse . Rom. 1. 18. 19 , 20. The Creation then of the World , namely , of the Heavens , Earth , Sun , Moon , Stars , with all other the Creatures of God : they preach aloud to all men , the Eternal Power and Godhead of their Creator . Psal. 8. 3. In Wisdom he hath made them all : to be teachable , and carrying instruction in them : and he that is wise . and will understand these things , even he shall understand the loving kindness of the Lord ; for the Works of the Lord are great , and sought out of all them that have pleasure therein . Psal. 104. 24. Psal. 107. Psal. 111. 2. Secondly , As the Creation in generall , preacheth to every man something of God : so they do hold forth , how man should behave himself both to God , and one to another ; and will assuredly come in , in the Judgement , against all those that shall be found crossers , and to thwarters of what God by the Creatures doth hold fo●th to us . As first , The obedience of the Creatures , both to God and thee ; first to God , they are all in subjection ( set Devils and men aside ) even the very Dragons , and all Deeps , Fire , Hail , Snow , and Vapours , fulfilling his Word . Yea , the Winds and Seas obey him . Psal. 148. 7 , 8. Psal. 147. 15 , 16 , 17 , 18. Mark 4. 41. Thus I say , by their obedience to God , they teach the obedience , and by their obedience , shall thy disobedience be condemned , in the Judgement . 2. Their obedience to thee also , teacheth thee obedience to all Superiours ; For every kind of Beasts , and of Birds , and Serpents , and things in the Sea , is tamed , and hath been tamed , and brought into obedience by mankind . Man onely remains untamed , and untruly , and therefore by these are condemned . Jam. 3. 7 , 8. Secondly , The fruitfulness of all the Creatures , in their kind , doth teach and admonish thee to a fruitful life to Godward , and in the things of his holy Word . God did but say in the beginning , Let the Earth bring forth fruit , Grass , Herbs , Trees , Beasts , creeping things , and Cattell after their kind ; and it was so . Gen. 115. 24. But to man , he hath sent his Prophets , rising early , and sending them , saying , O do not this abominable thing that I hate ; but they will not obey . Jer. 44. 4 , 5. For if the Gentiles which have not the Law , do by some acts of obedience , condemn the wickedness of those who do by the Letter and Circumcision , break the Law : how much more shall the fruitfulness of all the Creatures come in , in the Judgement , against the whole World. As Job saith , By the obedience and fruitfulness of the Creatures he judgeth , ( and so will judge ) the people . Job 36. 27 , 28 , 29 , 30 , 31. Thirdly , The knowledge and wisdom of the Creatures , do with a check , command thee to be wise , and do teach thee wisdom . 1. The Stork in the Heaven , the Swallow and the Crane , by observing the time and season of their coming , do admonish thee to learn the time of grace , and of the mercy of God. Jer. 8 , 7. 2. The Ox and the Ass , by the knowledge they have of their Masters Crib , do admonish thee to know the Bread and Table of God , and both do and shall condemn thy ignorance of the food of Heaven . Isa. 1. 3. Fourthly , The labour and coyl of the Creatures , doth convict thee of sloath and idleness . Go to the Ant thou sluggard , consider her wayes , and be wise ; for she provideth her food in the Summer , and layeth up against the day of tryall . Prov. 6. 6 , 7. But thou spendest the whole Summer of thy life , in wasting both time and Soul. All things are full of labour , saith Solomon , onely man spendeth all the day idle , and his years like a tale that is told . Eccles. 1. 8. Mat. 20. 6. Psal. 90. 9. Rom. 10. 21. The Cony is but a feeble folk , yet laboureth for a House in the Rock , to be safe from the rage of the Hunter . The Spider also , taketh hold with her hands , and is in Kings Palaces . 'T is man onely , that turneth himself upon the bed of sloath , as the door doth it self upon the hinges : 't is man I say , that will neither lay hold on the Rock Christ , as the Coney doth teach , nor lay hold on the Kingdom of Heaven , as the Spider doth bid him . Prov. 30. 26. 28. Joh. 5. 40. Fifthly , The fear that is in all Creatures , when they perceive that danger is near , it teacheth men to fly from the wrath to come , in vain is the snare laid in the sight of any Bird ; Prov. 1. 17 18. but man , man onely is the fool-hardy Creature , that layeth wait for his own blood , and that lurketh privily for his own life . How I say , will every Creature flie , run , strive , and struggle , to escape the danger it is sensible of ? 't is man onely , that delighteth to dance about the mouth of Hell , and to be knowingly smitted with Satans snare . Rom. 1. 33. Sixthly , The dependence that all the Creatures have upon God : they teach thee to depend on him that made thee ; yea , and will in the Judgement condemn thee for thy unlawful practices , and dealings for thy preservation . The young Ravens seek their food from God , and will condemn thy lying , cheating over-reaching , defrauding , and the like : they provide neither Store-house , nor Barn ; but th● art so greedy of these things , that thou for them shuttest thy self out of the Kingdom of Heaven . Psal. 147. 9. Job 38. 41. Luk. 12. 24. Prov. 17. 16. Seventhly , The love and pitty that is in their hearts to their young , and one another : will judge and condemn the hard-heartedness that is in thee to thy own Soul. What shall I say , The Heavens shall reveal thy iniquity , and the Earth shall rise up against thee . Job 20. 27. That is , all the Creatures of God , they will by their fruitfulness and subjection to the will of their Creator , judge and condemn thee for thy disobedience , and rebellion against him . Now as these Creatures do every day call unto thee , and lay before thee these things : so he hath for thy awakening , in case thou be asleep , and senseless , Creatures of another nature , as 1. Thy Bed when thou lyest down in it , preacheth to thee thy Grave ; thy sleep , thy death , and thy rising in the morning , thy Resurrection to Judgement . Job 14. 12. Job 17. 13. Isa. 26. 19. 2. The Goal that thou seest with thy eyes , and the Felons that look out at the Grate , they put thee in mind of the Prison of Hell , and of the dreadful state of those that are there . Luke 12. 58 , 59. 3. The fire that burns in thy Chimney , it holds forth the fire to Hell unto thee . Isa. 10. 16. Rev. 20. 14. 4. The ugly smell , stench , and steam , of the burning Brimstone , it shews thee the loathsom , odious , and dreadful torments of Hell. Rev. 19 , 20. 5. The darkness of the night in solitary places , and the fears that do commonly haunt those that walk therein : it preacheth to thee the fears and frights , the scares and amazements , that will for ever attend all damned Souls . Matth. 8. 12. Deut. 28. 65 , 66 , 6. 7. 6. By thy delighting , when thou art cold , to lay sticks on the fire to warm thy self , not caring how fiercely they flame therein , so thou canst be warm , and be refreshed thereby : by this I say , God preacheth to thee , with what delight he will burn sinners in the flames of Hell , for the easing of his mind , and the satisfaction of his Justice . Ah! saith he , I will ease me of my adversaries , and avenge me of mine enemies . Isa. 1. 24. 7. Yea , by thy blowing the fire , that it may fasten upon the wood the better : thou preachest to thy self , how God will blow the fire of Hell by the rigour of his Law , to the end , it may be its flames , to purpose , kindle upon damned sinners . Isa. 3. 33. All these things , as inconsiderable and unlikely as they may appear to you now , yet in the Judgement will be found the Items , and warning words of God to your Souls . And know , that he who could overthrow the Land of Egypt , with frogs , lice , flies , Locusts , &c. will overthrow the World , at the last day , by the Book of the Creatures ; and that by the least , and most inconsiderable of them , as well as by the rest . This Book of the Creatures , it is so excellent , and so full , so easie , and so suiting the capacity of all , that there is not one man in the World , but is catched , convicted , and cast by it . This is the Book , that he who knows no letters , may read in : yea , and that he who neither saw New Testament , nor Old , may know both much of God , and himself , by . 'T is this Book , out of which generally , both Job and his friends did so profoundly discourse of the Judgements of God , and that out of which God himself did so convincingly answer Job . Job was as perfect in this Book , as we are , many of us in the Scriptures , yea , and could see further by it , then many now a dayes do see by the new Testament and old . This is the Book out of which , both Christ , the Prophets , and Apostles , do so frequently discourse by their Similitudes , Proverbs , and Parables : as being the most easie way to convince the World , though by reason of their ignorance , nothing will work with them , but what is set on their heart by the holy Ghost . One word further , and I have done with this , and that is , God hath sealed the Judgement of the World by the Book of the Creatures , even by mans own carriage unto such of them , which , through any impediment , have disappointed his expectations . As thus , if thou hast but a Tree in thy Orchard , that neither beareth fruit , nor ought else that is good : why thou art for hewing it down , and for appointing it , as fewel for the fire : now thou little thinkest , that by thy thus judging , thou shouldest passe sentence upon thy own fruitless Soul ; but it is so , For now is the Ax laid to the Roots of the Trees , and every Tree that bringeth not forth good fruit , is hewen down , and cast into the fire . For as truly as thou sayest of thy fruitless Tree , cut it down , why doth it cumbet the ground ? so truly doth thy Voyce cause Heaven to Eccho again upon thy head : Cut him down , why doth he cumber the ground ? Mat. 3. 10. Luk. 13. 6 , 7 , 8. Ezek. 15. 1 , 2 , 3 , 4 , 5 , 6 , 7 , 8. Further , The inclination of thy heart towards fruitless and unprofitable Creatures , doth fore-preach to thee , the inclination of the heart of God towards thee in the Judgement : If thou hast either Cow , or any other Beast , that is now unprofitable to thee , though thou mayst suffer them for some time , to be with thee , as God suffereth sinners in the World , yet all this while , thy heart is not with them ; but thou wilt take thy time to clear thy hands of them . Why , just so shall thy Judgement be , as God saith , Though Moses and Samuel stood before me , that is , to pray me to spare this People , yet my heart could not be towards them , therefore cast them out of my sight , and let them go forth . Jer. 15. 1. Ezek. 14. 13 , 14. Thus I say , will God judge the World at the last day ; he will open before them , how they have degenerated and gone back from the Principles of nature , in which he created them . Also how they have slighted all the instructions that he hath given them , even by the obedience , fruitfulness , wisdom , labour , fear , and love of the Creatures ; and he will tell them , that as to their Judgement , they themselves have decided it , both by their cutting down that which was fruitless , and by the withdrawing of their hearts from those things , which to them were unprofitable , As therefore the Tar●s are gathered , and burned in the fire , so shall it be in the end of this World. As men deal with weeds , and rotten Wood : so will God deal with sinners in the day of Judgement : and will bring in , I say , all the Counsels and warnings he hath given men by these things , both to clear up , and to agravate their Judgement to them . The second Book that will be opened at this day , it will be the Book of Gods Remembrance . Mal. 3. 16. For as God hath in his Remembrance , Recorded all and every particular good thing that his own People hath done to , and for his Name , while they were in this World : so he hath in his Remembrance , Recorded all the evill and sin of his adversaries ; even every thing . Eccles. 12. 14. Now Gods Remembrance is so perfect every way , that it is impossible , that any thing should be lost , that is committed to it to be kept , and brought forth to the Judgement at the time appointed ; for as a thousand years are but as yesterday , with his Eternity : so the sins that have been committed thousands of years since , they are all so firmly fixed in the Remembrance of the Eternal God , that they are always as fresh and clear in his sight , as if they were but just now in committing . He calleth again the things that are past , Eccles. 3. 15. and hath set our most securest things in the light of his Countenance , Psal. 90. 8. As he also saith in another place , Hell it self is naked before him , and destruction hath no covering . Job 26. 6. That is the most secret , cunning , and hidden contrivances of the most subtle of the infernal spirits , which yet are far more slethy , then men , to hide their wickedness ; yet , I say , all their wayes , hearts , and most secret doings , are clear , to the very bottom of them , in the Eyes of the great God. All things are open and bare , before the Eyes of him with whom we have to do : who will bring to light , the hidden things of darkness , and will make manifest the Counsels of the heart . Heb. 4. 13. 1 Cor. 4 , 5. Ye that say , the Lord shall not see , neither shall the God of Jacob regard it . Understand , O ye bruitish among the People , and ye fools , when will ye be wise ? He that planted the Ear , shall not he hear ? He that formed the Eye , shall not he see ? He that chasteneth the Heathen , shall not he correct ? He that teacheth man knowledge , shall not he know ? Psal. 94. 7 , 8 , 9 , 10. See also , Hos. 7. 2. & 8. 13. Can any hide himself in secret places , that I should not see him ? that is , when he is committing wickedness , saith the Lord , Do not I fill Heaven and Earth , saith the Lord ? Jer. 23. 24. Now to know and see things , it is the cause among men , of their remembrance . Wherefore , God to shew us , that he will remember all our sins , if we die out of Christ , he tells us , that he knoweth , and seeth them all , and therefore must needs remember them ; for as is his sight and knowledge , so is his Remembrance of all things . When this Book of his Remembrance therefore is opened , as it shall be , in the Judgement : then shall be brought forth of their hidden holes , all things , whatsoever hath been done since the World began , whether by Kingdoms in general , or persons in particular . Now also shall be brought forth to open view , all the transactions of God and his Son , among the Sons of men , and every thing shall be applyed to every particular person , in equity and Justice , to whom they belong : the sins that thou hast committed shall be thy own , and thou thy self shall bear them . The Lord is a God of knowledge , and by him actions are weighed . It will be marvellous to behold , how by thousands , and ten thousands , God will call from their secret places , those sins , that one would have thought , had been dead , and buried , and forgotten ; yea , how he will shew before the Sun , such things , so base , and so horrid , that one would think , it was not in the hearts of any to commit ; for all is Recorded in the Book of Gods Remembrance . While men are here , they have a thousand tricks to present themselves one to another , far more fair , and honest then they are , or ever were . As Christ said to the Pharisees , Ye are they , who justifie your selves before men , but God knoweth your hearts , Luk. 16. 15. I , God knoweth indeed , what a nest , what a heap , what swarms ; yea , what Legions of hellish wickednesses , there is with power lurking , like Cockatrices , in those men , that one would swear a thousand times , are good and honest men . The way of men in their sins , it is like an Eagle in the Air , a Serpent upon the Rock , a Ship in the midst of the Sea , and of a young Man with a Maid : saith Solomon , Prov. 30. 19 , 20. That is , hiddenly , closely , covertly , burying all under fair pretences , wipeth their mouths in the close of their evill , saying , I have done wickedness . But this , though it may serve for the time present , and no longer , God will not be deluded , nor blinded , nor mocked , nor put off . Gal. 6. 7. They consider not that I remember all their wickedness , saith he , but I will reprove thee , and will set them in order before thine eyes . Hos. 7. 2. Psal. 50. 21. Here will be laid open , the very heart of Cain the murderer , of Judas the Traytor , of Saul the adversary of David , and of those that under pretences of holiness , have persecuted Christ , his Word and People . Now shall every Drunkard , Whoremaster , Thief , and other wicked person , be turned , their inside outward ; their hearts right open , and every sin , with every circumstance of place , time , person with whom , with the causes also that drew them to the commission of every evill , be discovered to all . Here will be no hiding your selves behind Curtains , nor no covering your selves with the black and dark night . If I say , surely the darkness shall cover me , even the night shall be light about me ; yea , ( O God ) darkness hideth not from thee , but the night shineth as the day , the darkness and light are both alike unto thee . Psal. 139. 11 , 12. The piercing Eye of God , beholds all places , persons , and things ; the holy hand of his Justice writeth them down in the Book of his Remembrance ; and by his Power , and Wisdom , will he open and read to all men exactly , distinctly , and convincingly , whatever hath passed from them , or bin done by them in their whole life ; For , for all these things , God will bring thee into Judgement . Eccles. 11. 9. Again , as God will bring out of the Book of his Remembrance , what ever hath passed from thee , against him : so also will he then bring forth by the same Book , all things and carriages of his towards thee . Here will he bring to thy mind , every Sermon thou hast heard , every Chapter thou hast read ; every conviction thou hast had on thy Conscience : and every admonition that hath been given thee in all thy life , when thou wast in the Land of the Living . Now will God lay open before thee , what patience he extended to thee , how he let thee l●ve one year , two years , ten , yea twenty and twenty years , and all to try thee . Yea , now also will he bring to thy view , how many times he warned , rebuked , threatned , and chastised thee for thy wickedness ; how many awakening Providences and Judgements he continually laid before thy face ; yea , how many a time , thou didst like Balaam , run upon the point of the Sword of Justice , and how he gave back , as being loath to kill thee . Numb . 22 , 23 , 24 , 25 , 26 , 27 , 28 , 29 , 30 , 31 , 32 , 33. Now also again , shall be brought before thee and all men , how many struglings God had with thy heart , on thy sick Bed , to do thee good ; yea , and at such times , how many Vowes , Promises , Ingagements , and Resolutions , thou madest before God , to turn , if he would release thee from thy affliction , and take off his Rod from thy back : Mar. 5. 1 , 2 , 3 , 4 ▪ 5. and yet how thou didst like the man possessed , break , and snap in twain all these Chains of Iron , with which thou hadst bound thy Soul ; and that for a very lust and sin . Here also , will be opened before thee , how often thou hast sinned against thy light and knowledge ; how often thou hast laid violent hands on thy own Conscience ; how often thou hast laboured to put out that light that hath stood in thy way , to hinder thee from sinning against thy Soul. Ah Lord , what a condition will the Christless Soul be in at this day ? How will every one of these things afflict the damned Soul ? they will pierce like Arrows , and bite like Serpents , and sting like an Adder . With what shame , will that man stand before the Judgement Seat of Christ , who must have all things he hath done against God , to provoke the Eyes of his Glory to jealousie : laid open before the whole Host of the Heavenly train ! It would make a man blush , to have his Pockets searched , for things that are stolen , in the midst of a Market , especially , if he stand upon his Reputation and Honour . But thou must have thy heart searched , the bottom of thy heart searched ; and that , I say , before thy Neighbour , whom thou hast wronged , and before the Devills , whom thou hast served ; yea , before God , whom thou hast despised , and before the Angels , those holy and delicate Creatures , whose holy and chast Faces , will scarce forbear blushing , while God is making thee Vomit up , all thou hast swallowed ; for God shall bring it out of thy belly . Job . 20. 12 , 13 , 14 , 15. For as for God to forget iniquity , is one of the chief heads of the Covenant of Grace , and is an Argument of the highest nature , to beget , and to continue Consolation in the godly : so the remembrance of Iniquity , by the Lord , it is one of the heaviest loads , and Judgements that can befall any poor Creature . Lord , saith the Prophet , remember not against us , former iniquities . And again , if thou Lord , shouldest mark iniquity , O Lord , who shall stand ? Psal. 130. 3. And the Reason is , because , that which the Lord forgetteth , is forgiven for ever ; but that which he remembreth , it is charged for ever , and nothing can take it away . Heb. 8. 12. Rom. 4. 6 , 7 , 8. Though thou wash thee with nitre , and take thee much Soap , yet thine iniquity is marked before me , saith the Lord God. Jer. 2 , 22. The third Book that will at this day be opened , and out of which God will judge the World : it is the Book of the Law , or ten words given forth on the Mount Sinai , But this Book will more specially concern those that have received it , or that have had knowledge thereof . Every one shall not be judged by this Book , as there delivered , though they shall be judged by the works of it , which are written in their hearts . Rom. 2. 14. As many as have sinned without Law , shall perish without Law , and they that have sinned in the Law , shall be judged by the Law. Rom. 2. 12. That is , the Heathens that never knew the Law , as delivered on Sinai , they shall be judged by the Law , as it was written in mans heart in his Creation , ( which is comprised within the Book of the Creatures ; ) but those that have knowledge of the Law , as delivered on Sinai : they shall be judged by the Law as there given . Now then , this Book when it is opened , at the day of Judgement , it will , to those to whom it especially relates , be a most terrible Law , far surpassing the two afore-mentioned . This Law , as I may so say , it is the chief , and most pure Resemblance of the Justice and holiness of the Heavenly Majesty , and doth hold forth to all men , the sharpness and keenness of his wrath ' above the other two that I have before mentioned . I say , both because it hath been delivered more plain and open , both as to the duty injoyned , and the sin prohibited ; and therefore must of necessity , fall with the more violence upon the head of all that shall be found within the compass of it . This Law , it hath in it to be opened at this day , these two general heads . First , A discovery of the evill of sin , that is so , against plain light and truth . And Secondly , A discovery of the vanity of all things , that will at this day be brought by sinners , for their help and plea at the Judgement . Alas , who can but imagine , that the poor World , at the day of their Arraignment , should muster up all that ever they can think of , as Arguments to shelter them from the execution of that fierce wrath , that then with sinking Souls , they will see prepared for them . As to the first of these , the Apostle tells us , that the Law was added , that the offence might aboun● , or be discovered what it is . As he saith again , I had not known sin but by the Law. Rom. 5. 20. Rom. 7. 7. Rom. 7. 13. Thus it is in this life , and thus it will be in the day of Judgement , that is , those that see sin , and that in its abounding nature , and in its exceeding sinfulness , they must see it by the Law , for that is indeed , the Glass by which God discovereth sin . Jam. 1. 22 , 23 , 24 , 25. And the filthy spots of leprosie , that is in the Soul. Now those that have not the happiness to see their sin by the Law in this life , while there is a Fountain of Grace to wash in , and be clean : they must have the misery to see it at the Judgement , when nothing is left but misery , and pain , as the punishment for the same . At which day , those little Titles of this holy Law , that now men so easily look over , and sin against with ease , they will every one of them appear with such dread , and with such flaming Justice against every offence committed : that if Heaven and Earth it self , should step in to shelter the sinner from the Justice and wrath due to sin , it would turn them up by the Roots . It is easier for Heaven and Earth to passe away , then for one tittle of the Law to fail . Luke 16. 17. If there appeared such flames , such Thunderings , and Tempests , as there were at the giving of the Law : what flames and blackness will there appear at the execution thereof ; and if at the giving of the Law , there appeared so much Holiness and Justice , that it made all Israel flie ; yea , holy Moses exceedingly fear and quake : what will become of these that God shall judge by the rigour of this Law in the day of Judgement ? Exod. 19. 16. Heb. 11. 21. O what Thunderings and Lightnings , what Earthquakes and Tempests , will there be in every damned Soul , at the opening of this Book ? then indeed , will God visit them with Thunder , and Earthquake , and great noyse : with Storm and Tempest , and the flame of a devouring fire . For behold , saith the Prophet , the Lord will come with fire , and with his Chariots , like a Whirl-wind , to render his anger with fury ; and his rebukes with flames of fire . Isa. 29. 6. Isa. 66. 15. The Lord will come with fire , that is , in the flaming heat of his Justice and Holiness against sin , and sinners , to execute the rigour of his threatnings upon their perishing Souls . Secondly , The second general Head , that is contained in this Law , to be opened at this day , is its exactness , and purity , and strictness as to all acts of good that any poor Creature hath done in this life , whereby he in the Judgement will think to shelter , or secure himself from the wrath of God. This is the Rule , and Line , and Plummet , whereby every act of every man , shall be measured ; and he whose righteousness is not found every way answerable to this Law , which all will fall short of , but they that have the Righteousness of God by faith in Jesus Christ : he must perish , as he saith , Rom. 3. 21. 22. Judgement also will I lay to the line , and Righteousness will I lay to the Plummet , and the Ha●l shall sweep away the refuge of lies , and the water shall overflow the hiding places . Isa. 28. 17 , 18. That is , though men may now shelter themselves under legall Repentance , cold profession , good meaning , thinkings , and doings : yet all these things must be measured , and weighed in the ballance of Gods most righteous Law : and as I said , whatever in that day , is not found the Righteousness of God , it will be found a re●uge of lies , and will be drowned by the over-flowing of the wrath of God , as the waters of Noah over-flowed the World. Mal. 4. 1. And hence it is , that all the ungodly will at this day , be found as stubble , and the Law as fire . As it saith , From his Right hand went a fiery Law. And again , his lips are full of indignation , and his tongue as a devouring fire . Deut. 33 , 2 : Isa. 30. 27. For as fire , where it se●zeth , doth burn , eat , destroy , devoure and consume : so will the Law , all those that at this day , shall be found under the transgressio● of the least tittle of it . It will be with the●● Souls at the day of Judgement , as it is wit● those Countries that are over-run with mo●● merciless Conquerours , who leave not any thing behind them , but swallow up all with fire and sword . For by fire , and by his Sword , will the Lord plead with all flesh , and the slain of the Lord shall be many . Isa. 66. 16. There are two things at the day of Judgement , will meet in their height and utmost strength , and they are sin and the Law ; for the Judgement will not be , till the iniquity of the World be full ripe . Joel . 3. 13. Rev. 14. 15 , 16 , 17 , 18 , 19 , 20. Now then , when sin is come to its full , having plaid all its pranks , and done all the mischief it can against the Lord of Glory : then God brings forth the Law , his holy and righteous Law , one of which will now reign for ever , that is , either the Law or sin : Wherefore sin and sinners , they must tremble with all that help , and hold them up ; for God will magnifie the Law , and make it honourable . Isa. 42. 21. That is , will give it the Victory over the World for ever ; for that is holy , just , and good : they are unholy , unjust , and bad . Therefore by this Law , will the Lord rain snares , fire and Brimstone , and a horrible Tempest , this shall be the potion of their Cup. Psal. 11. 5 , 6. Let no man say then , that because God is so famous in his mercy and patience , in this day of his Grace , that therefore he will not be fierce , and dreadful in his Justice , in the day of Judgement ; for Judgement and Justice , is the last thing that God intends to bring upon the stage , which will then be to the full , as terrible , as now his goodness and patience , and long sufferance , is admirable . Lord , who knoweth the power of thine anger ? even according to thy fear , so is thy wrath . Psal. 90. 11. You may see , if you will , a few of the sparks of the Justice of God ▪ against sin and sinners : by his casting off Angels for sin , from Heaven to Hell ; by his drowning the old World ; by his burning of Sodom , and Gomorah , to ashes ; condemning them with an overthrow , making them an example to those that after should live ungodly . 2 Pet. 2. 4 , 5 , 6. Jude 6. 7. For whatsoever the Law saith , it saith it to them that are under the Law , that every mouth may be stopped , and all the World become guilty before God. Rom. 3. 19. Moses seems to wonder , that the Children of Israel could continue to live , when they did but hear the Law delivered on the Mountain , Did ever People , saith he , hear the Lord speak out of the midst of the fire , as thou hast done , and live . Deut. 4. 73. O that ye did but know the Law , and the wonderous things that are written therein , before the Lord cause that fearful Voyce to be heard , Cursed is every one , that continueth not in every thing that is written in the Book of the Law to do them : which curse must fall on all that walk not in all the Commandements of God , without iniquity , which none do , I say , but they that walk in Christ , who hath alone fulfilled them all . Gal. 3. 10. Ezek. 33. 15. Col. 2. 10. The Law is that which standeth at the entrance of the Paradice of God , as a flaming Sword turning every way to keep out those that are not righteous with the righteousness of God ; that have not skill to come to the throne of Grace by that new and living way which he hath consecrated for us through the veil ; that is to say , his flesh , Gen. 3. 24. Heb. 1. 19 , 20. for though this Law , I say , be taken away by Christ Jesus , for all that truly and savingly believe ; yet it remains in full force and power in every tittle of it , against every Soul of man , that now shall be found in his Tabernacle ; that is , in himself , and out of the Lord Jesus , Col. 2. 14. Rom. 3. 19. Job 18. 14. it lyeth , I say , like a Lyon rampant at the gates of Heaven , and will roar upon every unconverted soul , fiercely accusing every one , that now would gladly enter in through the gates into this City , Joh. 5. 45. So then , he that can answer all its most perfect and legal commands , and that can live in the midst of devouring fire , and there injoy God and solace himself ; he shall dwell on high and shall not be hurt by this Law , His place of defence shall be the munitions of Rocks ; bread shall be given him , and his waters shall be sure ; thine eyes shall behold the King in his Beauty , they shall see the Land that is very far off , Isa. 33. 14. 15 ▪ 16 , 17. Blessed then is he whose Righteousness doth answer every point of the Law of God , according to 1 Cor. 1. 30. he shall be able to escape all those things that shall come to pass , and to stand before the Son of Man ; for in himself , ou● God is a consuming fire , and man out of Christ , is but as stubble , chaff , thorns , briers , and fuel for the wrath of this holy and sinner-consuming God to seize upon for ever . Nah. 1. 6. Heb. 12. 29. Mala. 4. 1. Mat. 3. 12. Heb. 6. 7 , 8. Isa. 27. 4. 2 Sam. 23. 6 , 7. Who can stand before his indignation ? Who can abide the fierceness of his anger ? His fury is poured ou● like fire , and the Rocks are thrown down by him . Now when these three Books are thus opened , there will without doubt , be sad throbbing and pricking , in every heart that now stands for his life , before the Judgement-Seat of Christ the Righteous Judge ; and without all question , they will be studying a thousand wayes to evade and shift the stroak , that by the sin that these three Books do charge them with , will immediately fall upon them . But now to cut off all these at a blow , forthwith appear the Witnesses , who are ready to evince , and make full , and Soul-killing proof of every particular charged against them . And the first is , God himself . I , saith he , will be a swift witness against the Sorcerers , and against the Adulterers , and against false swearers , and against those that oppress the hireling of his wages ; the widow and the fatherless , and that turn aside the stranger from his right , and that feareth not me , saith the Lord. Mal. 3. 5. This must needs be of great sway with every Soul , that God should now come in . I will witness , saith God , that these things of which you are accused before the Judge , is true . I h●ve seen all ▪ know all , and writ down all . There hath not been a thought in your heart , nor a wo●d in your Tongue , but I have known it altogether , all things have alwayes bin open , and naked to my Eye . Yea , my Eye-lids try the Children of men . I have known your down-sitting , and your up-rising ; and have understood your th●ughts a far off ▪ I have compassed your path , and am well acquainted with all your wayes . Heb. 4. 13. Psal. 11. 4. Psal. 139. 1 , 2 3 , 4. 1. You have not continued in that state of nature in which I did at first create you : Eccles. 7. 29. you have not liked to retain that knowledge and understanding of God , that you had , and might have had , by the very Book of the Creatures , Rom. 1. You gave way ●o the suggestions of fallen Angels , and so your foolish ●earts were darkned and alienated , and estranged from God. 2. All the Creatures that were in the World , have even condemned you , they have been fruitful , but you fruitless ; they have been fearfull of danger , but you fool-hardy ; they have taken the fittest opportunity for their own preservation , but th●● 〈◊〉 both blindly , and confidently gone on to thy punishment . Prov. 22. 3. 3. Touching the Book of my Remembrance , who can contradict it ? Do not I fill Heaven and Earth , saith the Lord ? was not I in all places to behold , to see , and to observe thee in all thy ways ? My eye s●w the Thief , and the Adulterer , and I heard every Lye and Oath of the wicked . I saw the hypocrisie of the dissembler . They have committed villany in Israel , and have committed Adultery with their Neighbours Wives , and have spoken lying words in my name , which I have not commanded them , even I know , and am a Witness , saith the Lord. Jer. 29. 23. 4. God will also come in against them for their transgressing his Law , even the Law which he delivered on Mount Sinai , he will , I say , open every tittle thereof in such order , and truth : and apply the breach of each particular person with such con●●●●g Argument , that they will fall down silenced for ever . Every mouth shall be stopped , and all the World shall become guilty before God. Secondly , There is yet another w●●●●s , for the condemning the transgressors of these Laws , and that is , Conscience : their Consciences also beating witness , saith 〈◊〉 Apostle , Rom. 2. 14 , 15. Conscience is a 〈◊〉 Witnesses . Conscience , it will cry , Amen , to every word that the Great God doth speak against thee . Conscience is a terrible accuser , it will hold pace with the Witness of God , as to the truth of Evidence , to a hairs bredth . The Witnesses of Conscience , it is of great Authority , it commands guilt , and fastneth it on every Soul which it accuseth . And hence it is said , if our hearts or Conscience condemn us . 1 Joh. 3. 20. Conscience will thunder and lighten at this day ; even the Consciences of the most pagan sinners in the World , will have sufficiently wherewith to accuse , to condemn , and to make paleness appear in their faces , and breaking in their loins , by reason of the force of its conviction . O the mire and dirt , that a guilty Conscience , when it is forced to speak , will cast up , and throw out before the Judgment-Seat ! it must out , none can speak peace , nor health , to that man upon whom God hath let loose his own Conscience , Cain will now cry , My punishment is greater then I can bear , Judas will hang himself ; and both Belshazzer and Felix will feel the joynts of their loins to be loosened , and their knees to smite one against another , when Conscience stirreth . Gen. 4. 13. Mat. 27. 3. Dan. 5. 6. Acts 24. 23. When Conscience is once thorowly awakened , as it shall be before the Judgment-Seat : God need say no more to the sinner , then Solomon said to filthy Shimei , Thou knowest all the wickedness that thy heart is privy to . 1 King. 2. 44. As who should say , thy Conscience knoweth , and can well inform thee of all the evill , and sin that thou art guilty of . To all which it answereth , even as face answereth to face in a Glass ; or as an Eccho answereth the man that speaketh , as fa●● I say , as God chargeth Conscience will cry out , guilty , guilty ; Lord , guilty of all , of every whit , I remember clearly all the Crimes thou layest before me . Thus I say , will Conscience be a witness against the Soul , in the day of God. Thirdly , As God and Conscience , will at this day be most dreadful witnesses against the sinful man at this day : so also will those severall thoughts that have passed through mans heart , be a witness also against him . As he said before , their Conscience also bearing witness , and their thoughts the mean while accusing , or else excusing one another , in the day when God shall judge the secrets of men by Jesus Christ , according to the Gospel . Rom. 2. 14 , 15. The thoughts come in as a witness for God against the sinner , upon the account of that unsteddiness and variety that was in them , both touching God , and their own selves . Sometimes the man thinks there is no God , but that every thing hath its rise of it self , or by chance , or fortune , The fool hath said in his heart , there is no God. Psal. 14. 1. Sometimes again , they think there is a God ; but yet they think and imagine of him falsly , Thou thoughtest that I was altogether such a one as thy self , saith God , but I will reprove thee . Psal. 50. 21. Men think , that because they can sin with delight : that therefore God can let them esscape without punishment . Nay , oftentimes they think , that God doth either quite forget their wickedness , or else that he will be pleased with such satisfaction as they are pleased to give him , even a few howling prayers , fained and hypocritical tears , and weepings , which passe from them . Hos. 7. 14. Mal. 2. 13. More for fear of the punishment of Hell-fire , then because they have offended so holy , so just , and so glorious a God ; and so loving , and so condescending a Jesus . Sometimes again , they have had right thoughts of something of God , but not of him together : either thinking so of his Justice , as to drive them from him , and also cause them to put him out of their mind : Job 21. 14. or else so thinking of his mercy , as that they quite forget his Holiness and Justice . Now both these are but base thoughts of God , and so erronious , and sinful thoughts . Sometimes also , they have prety right thoughts of God , both as to Justice and Mercy , but then through the wretchedness of their unsatisfied nature , they , against this light and knowledge , do with shut eyes , and hardened hearts , rush fiercely , knowingly , and willingly again into their sins and wickedness . Heb. 6. 2 , 3 , 4. Heb. 10. 26. 2. Pet. 2. 20. Secondly , As men have these various thoughts of God , so also their thoughts are not steddy about themselves . 1. Sometimes they think they are sinners , and therefore they have need of mercy . 2. Sometimes again , they think they are righteous , and so have not so much need ; mark , and yet both alike rotten , and base : because , as the last is altogether senseless : so the first is not at all savingly senseable , Mark 10. 17 , 18 , 19 , 20 , 21 , 22. Luk. 18. 11 , 12. 3. Sometime again , they think they are Gods ; that they shall never die , or that if they do die , yet they shall never rise again ; or if they do rise again , yet they shall be saved , though they have lived vilely , and in their sins all the dayes of their life . Ezek. 28. 1 , 2 , 3 , 4 , 5 , 6. 1 Cor. 15. 12. Deut. 29. 18. 12. 20. Now I say , every one of these thoughts , with ten thousand more of the like nature , will God bring in against the Rebels in the Judgment-day . Which thoughts , shall every one of them be brought forth in their distinct order . He sheweth to man what is his thought . And again , I know that thou canst do every thing , and that no thought can be hid from thee . Amos 4. 13. Job . 42. 2. We read , that when the strangers at Jerusalem , did but hear the Apostle speak to every one of them in their own Language , how it amazed and confounded them . Acts 2. 6 , 7 , 8. But I say , how will they look , and be amazed , when God shall evidently , clearly , and fully speak out all their hearts , and every thought they have had , before them . Now the reason and strength of this witness , will lie here , that God will by the variety and crossness that their thoughts had one to another , and by the contradiction that was in them , prove them sinners and ungodly ; because that I say , sometimes they thought there was a God , sometimes again they thought , there was none . Sometimes they thought , that he was such a God , and sometimes again , they thought of him quite contrary ; Sometimes they thought he was worth regarding , and sometimes they thought he was not : As also sometimes they thought he would be faithful , both to mercy and Justice , and sinners ; and sometimes again , they thought he would not . What greater Argument now can there be , to prove men , vanity , froth , a lie , sinners , deluded by the Devil , and such as had false apprehensions of God , his waye● , his Word , his Justice , his Holiness , of themselves , their sins , and every action ? Now they will indeed appear , a very lump of confusion , a mass of sin , a bundle of ignorance , of Atheism , of unbelief , and of all things that should lay them obnoxious to the Judgments of God. This will God , I say , by mustering up the thoughts of man , and by shewing of them , that every imagination and thought of their heart was onely evill , and that continually ( by shewing of them what staggering , drunken , wild , and uncomely thoughts they have had , both of him , and of themselves ) convince them , cast them , and condemn them for sinners , and transgressors against the Book of Creatures , the Book of his Remembrance , and the Book of the Law. By the variety of their thoughts , they shall be proved unstable , ignorant , wandring Stars , Clouds carryed with a Tempest , without order or guidance , and taken Captive of the Devil at his will. Now while the wicked are thus standing upon their tryal , and lives before the Judgement-Seat , and that in the view of Heaven and Hell ▪ they I say , hearing and seeing such dreadful things , both written and witnessed against every one of them ; and that by such Books , and such Witnesses , as do not onely talk , but testifie , and that with the whole strength of truth against them : they will then begin , though poorly , and without any advantage , to plead for themselves , which plea will be to this effect . Lord , we did find in the Scriptures , that thou didst send a Saviour into the World , to deliver us from these sins and miseries . We heard this Saviour also published , and openly profered to such poor sinners as we are . Lord , Lord , we also made profession of this Saviour , and were many of us frequenters of his holy Ordinances . We have eat and drunk in thy presence , and thou hast taught in our streets , Lord , we have also some of us , bin Preachers our selves , we have prophecied in thy Name , and in thy Name have we cast out Devils , and done many wonderous works : Nay Lord , we did herd among thy People , we forsook the profain and wicked World ; and carryed our shining Lamps before us in the face of all men : Lord , Lord , open to us . Mat. 7. 21 , 22 , 23. Luk. 13. 24 , 25 , 26 , 27. Mat. 25. 1 , 2. 10 , 11. And all the while they are thus pleading , and speaking for themselves : behold , how earnestly they groan , how gastly they look , and how now the brinish tears flow down like Rivers from their eyes , ever re-doubling their Petition , Lord , Lord , Lord , Lord : first thinking of this thing , and then of that , ever contending , seeking , and striving to enter in at this strait Gate . As Christ saith , When once the Masters of the House is risen up , that is , when Christ hath laid aside his mediation for sinners , and hath taken upon him onely to judge and condemn : then will the wicked begin to stand without , and to knock and contend , for a portion among them that are the blessed . Ah how will their hearts twitter , while they look upon the Kingdom of Glory ! and how will they ake and throb at every view of Hell , their proper place ! still crying , O that we might inherit life , and O that we might escape eternal death ! But now to take away al● cavils and objections , that of this nature will arise , in the hearts of these men : forthwith the Book of Life is brought ou● for a conclusion , and a finall end of eternall Judgment . As John saith , The Books were opened , and another Book was opened , which is the Book of Life , and the Dead were judg●● out of those things that were written in the Books , according to their works . Rev. 20. 12. But this Book of Life , it is not at this time opened , because there are not any godly to be tryed ; for as I have shewed before , their Judgment is past , and over , before the wicked rise . The Book of Life then , it is now opened for further conviction of damned Reprobates , that their mouths may be stoped for ever , as touching all their cavils , contendings and Arguments against Gods proceeding in Judgement with them . For believe it , while God is judging them , they will fall to judging him again , but he will be justified in his sayings , and will overcome when he is judged at this day . Rom. 3. 1 , 2 , 3 ▪ 4 , 5 , 6. Yet not by a hasty and and angry casting them away , but by a legall and convincing proceeding against them , and overthrowing all their cavils , by his manifest and invincible truth . Wherefore , to cut off all that they can say , he will now open the Book of Life before them , and will shew them what is written therein , both as to Election , Conversion , and a truly Gospel-Conversation . And will convince them , that they neither are of the number of his Elect , neither were they ever regenerate , neither had they ever a truly Gospel-Conversation in 〈◊〉 World. By these three things then , out of this Book , thou , who art not saved , must at last be judged , and overcome . First , Here will be tryed , whether thou art within that part of this Book , wherein all the Elect are Recorded ; for all the Elect are written here , as Christ saith , Rejoyce , that your names are written in Heaven ; And again , in thy Book , saith he to his Father , are all my members written , Luk. 10. 20. Psal. 139. 16. Heb , 12. 22 , 23. Now then , if thy name be not found , either among the Prophets , Apostles , or the rest of Saints , thou must be put by , as one that is cast away , as one polluted , and as an abominable branch . Isa. 14. 18 , 19. Thy name is wanting in the Genealogies , and Rolls of Heaven . Ezra 2. 62. Thou art not prickt for everlasting life , therefore thou must not be delivered from that Soul-amazing misery ; for there are no Souls can , though they would give a thousand Worlds , be delivered at the day of God , but such that are found written in this Book . Every one of those that are written , though never a one of those that are not written shall in that day be delivered from the wrath to c●me . Dan. 12. 1. But , O methinks , with what careful hearts will ▪ the damned now begin to look for their names in this Book ? Those that , when once the long suffering of God waited on them , made light of all admonition , and slighted the Counsel of making their Calling and Election sure : would now give thousands of Treasures , that they could but spy their names , though last and least among the Sons of God ▪ but I say , how will they fail ? how will they faint ? how will they die and languish in their Souls ? when they shall still as they look , see their names wanting . What a pinch will it be to Cain , to see his Brother there Recorded , and he himself left out . Absalon will now sound , and be as one that giveth up the Ghost , when he shall see David his Father , and Solomon his Brother written here , while he with all is written in the Earth , among the damned ? Thus I say , will sadness be added to sadness , in the Soul of the perishing World , when they fail of finding their names in this part of the Book of the life of the Lamb , slain from the foundation of the World. Rev. 13. 8. Secondly , The second part of this Book , is that in which is Recorded , the nature of Conversion , of Faith , Love , &c. And those that have not had the effectual Word of God upon them , and the true and saving operation of Grace in their hearts , which is indeed the true life which is begun in every Christian , they will be found still not written in this Book ; for the living , the holy living Souls , are they onely that are written therein : as the Prophet saith , And he that remaineth in Jerusalem , shall be called holy , even every one that is written among the living in Jerusalem . Isa. 4. 3. Eternal life is already in this life , begun in every Soul that shall be saved , as Christ saith , He that believeth in me , hath everlasting life . And again , Who so eateth my flesh , and drinketh my blood , hath eternall life , and I will raise him up at the last day . Joh. 6. 54. And hence they a●e called the living ▪ that are written in this Book . Here then the Lord will open before thee , what Conversion is , in the true and simple nature of it , which wher thou beholdest , thou wilt then be convinced , that this thou hast mist of ; for it must needs be , that when thou beholdest by the Records of Heaven , what a change . what a turn ; what an alteration the work of Regeneration maketh on every Soul , and in every heart , where the effectual Call , or the Call according to his purpose , is , that thou who hast lived a stranger to this , or that hast contented thy self with the notion onely , or a formal , and feigned profession thereef : I say , it cannot be , but that thou must forthwith fall down , and with grief conclude , that thou hast no share in this part of the Book of Life neither , the living onely , are written herein . There is not one dead , carnall , wicked man recorded here . No , but when the Lord shall at this day make mention of Rah●b , of Babylon , of Philistia , and Ethiopia : that is , of all the cursed ●abble and crue of the damned : then he will say , that this man was born there , that is amongst them , and so hath his name where they have theirs ; namely , under the black Rod , in the Kings black Book , where he hath Recorded all his Enemies and Traytors . It shall be said of this man , of this ungodly man , that he was born there . Psal. 87. 4. That he lived and dyed in the state of nature , and so under the curse of God , even as others ; for as he said of wicked Coniah , Jer. 22. 30. Write this man childless : so he saith , of every ungodly man that so departeth out of this World , Write this man Graceless . Wherefore , I say , among the Babylonians , and Phylistians ; among the unbelieving Moors and Pagans , his name will be found in the day when it will be inquired where every man was born ; for God at this day , will divide the whole World into these two Ranks , the Children of the World , and the Children of Zion . Wherefore , here is the honour , the priviledge , and advantage that the Godly above the wicked , will have at the day of their counting , When the Lord maketh mention of Zion , it shall be then acknowledged , that this and that ( good ) man was born in her , the Lord shall count , saith the Prophet , when he wrighteth up the People , that this man was born there . Psal. 87. 5 , 6. This man had the work of Conversion of Faith , and Grace i● his Soul. This man 〈◊〉 Child of Zion of the Heavenly Jerusalem ▪ which is also written in Heaven ▪ Blessed is the People , that are in such a case Gal. 4 ▪ 26 ▪ Heb ▪ 12. 22 , 23. Psal. 144. 1●● ▪ But poor Soul , Counters will not go for Gold now ; for though so long as thou didst judge thy self by the crooked rule of thy own reason , fancy , and affection , thou wast pure in thy own eyes : yet ●ow th●u must be judged alone , by the words and rule of the Lord Jesus . Which word shall not now , as in times past , be wrested and wrung , both ▪ this way and that to smooth thee up in thy Hypocrites hope , and carnall confidence ; but be thou King , or Keser , be thou who thou wilt , the Word of Christ , and that with this interpretation onely , It shall judge thee in the last day . Joh. 12. 44. Now will sinners begin to cry with loud and bitter cryes , Oh! ten thousand Worlds for a saving work of Grace , Crowns and Kingdoms for the least measure of saving Faith , and for the love , that Christ will say , is the love of his own Spirit . Now they will begin also to see the work of a broken and a contrite spirit , and of walking with God , as living 〈◊〉 , in this World. But alas , these things appear in their hearts , to the damned too late ; as also do all things else . This will be but like the repentance of the Thief , about whose neck is the ●alter , and he turning off the ladder ; for the unfortunate hap of the damned will be , that the glory of Heavenly things will not appear to them , till out of season . Christ must now indeed be shewed to them ; as also the true nature of Faith , and all Grace ; but it will be , when the door is shut , and mercy gone : they will pray , and repent most earnestly ; but it will be in the time of great Waters of the flouds of eternall wrath , when they cannot come nigh him . 1 Tim. 6. 15. Matth. 25. 10 , 11. Psal. 32. 6. Well then , tell me sinner , if Christ shou●d now come to judge the World , canst thou abide the tryal of the Book of Life ? Art thou confident that thy Profession , that thy Conversion , thy Faith , and all other Graces , thou thinkest thou hast , will prove Gold , Silver , and precious Stones in this day ? behold , he comes as a Refiners fire , and as Full●rs Soap , shalt thou indeed abide the melting and washing of this day ? Examine , I say , before hand , and try thy self unfeignedly ; for every one that doth ●ruth , cometh to the light , that their deeds may be made manifest , that they are wrought in God. Joh. 3. 21. Thou sayest thou art a Christian , that also thou hast repented , dost believe , and love the Lord Jesus ; but the question is , whether these things will be found of equall length , heighth , and bredth with the Book of Life . Or whether , when thou art weighed in the ballance , thou wilt yet be found wanting . Dan. 5. 27. How , if when thou comest to speak for thy self before God , thou shouldest say Siboleth , instead of Shiboleth : that is , though almost , yet not rightly , and naturally the Language of the Christians . Judg. 12. 4 ▪ 5 , 6. If thou miss but one letter in thy evidence , thou art gone ; for though thou mayst deceive thy own heart with Brass , instead of Gold , and with Tin instead of Silver : Gal. 6. 7. yet God will not be so put off . You know how confident the foolish Virgins were , and yet how they were deceived . They herded with the Saints , they went forth from the gross pollutions of the World , they , every one had shining Lamps , and all went forth to meet the Bridegroom , and yet they mist the Kingdom . They were not written among the living in Jerusalem ; they had not the true , powerful , saving work of Conversion , of Faith , and Grace in their Souls , they that are foolish , take their Lamps , but take no Oyl , no saving Grace with them . Mat. 25. 1 , 2 , 3 , 4. Thus you see how sinners will be put to it before the Judgment-Seat , from these two parts of this Book of Life . But Thirdly , There is yet another part of this Book to be opened , and that is , that part of it , in which is Recorded those noble and Christian acts , that they have done since the time of their Conversion , and turning to Christ. Here I say , is Recorded the Testimony of the Saints against sin and Antichrist ; their suffering for the sake of God , their love to the members of Christ , their patience under the Cross , and their faithful frequenting the Assemblies of the Saints , and their incouraging one another to bear up in his wayes in the worst of times ; even when the proud was called happy , and when they that wrought wickedness were even set up . As he there saith , Then they that feared the Lord , spake often one to another , and the Lord hearkened and heard it , and a Book of Rememrance was written before him , for them that feared the Lord , and that thought upon his Name . Mat. 3. 14 , 15 , 16. For indeed , as truly as any person hath his name found in the first part of this Book of Life , and his Conversion in the second : so there is a third part , in which there is his noble spiritual and holy actions Recorded , and set down . As it is said by the Spirit , to John , concerning those that suffered Martyrdom for the truth of Jesus , Write , blessed are the Dead that die in the Lord , yea saith the Spirit , that they may rest from their labours , and their works follow them . Rev. 14. 13. And hence it is , that the labours of the Saints , and the Book of Life , are mentioned together , signifying , that the travels , and labours , and acts of the godly , are Recorded therein . Phil. 4. 3. And hence it is again , that the Lord doth tell Sardis , that those among them that stood it out to the last gasp , in the Faith and Love of the Gospel , should not be blotted out of the Book of Life ; but they , with the work of God , on their Soul , and their labour for God in this World : should be confessed before his Father , and before his Angels . Rev. 3. 5. This part of this Book , is in another place , called , The Book of the Word of the Lord , because in it , I say is Recorded those famous acts of the Saints , against the World , flesh , and the Devil . Numb . 21. 14. You find also , how exact the Holy Ghost is , in Recording the travels , pains , labour , and goodness of any of the Children of Israel , in their Journey from Egypt to Canaan , which was a Representation of the Travels of the Saints , from nature to Grace , and from Grace to Glory . King Ahasuerus , kept in his Library a Book of Records , wherein was w●it , the good Service that his Subjects did for him at any time , which was a Type also of the manner and order of Heaven . And as sure as ever Mordecai , when search was made in the Rolls , was found there to have done such and such service for the King , and his Kingdom : Esth. 6. 1. 2. so surely will it be found , what every Saint hath done for God , at the day of inquiry . You find in the Old Testament also , still as any of the Kings of Judah dyed , there was surely a Record in the Book of Chronicles , of their memorable acts and doings for their God , the Church , and the Common-wealth of Israel , which still doth further hold forth unto the Children of men , this very thing , That all the Kings of the New Testament , which are the Saints of God , have all their acts , and what they have done for their God ▪ &c. Recorded in the Book of Chronicles , in the Heavenly Jerusalem . Now I say , when this part of the Book of Life shall be opened , what can be found in it , of the good deeds , and Heaven-born actions of wicked men ? Just nothing ; for as it is not to be expected , that Thorns should bring forth Grapes , or that Thistles should bear as Figs : so it cannot be imagined , that ungodly men should have any thing to their Commendations , Recorded in this part of the Book of Life . What hast thou done man , for God , in this World ? Art thou one of them that hast set thy self against those strong struglings of pride , lust , covetousness , and secret wickedness , that remain in thy heart , like Job and Paul , Job 1. 8 ▪ 2 Cor. 10. 4 , 5. 2. And do these struglings against these things , arise from pure love to the Lord Jesus , or from some legall terrours and conviction for sin ? Gal. 5 , 6. 3. Doest thou I say , struggle against thy lusts , because thou doest in truth , love the sweet , holy , and blessed leadings of the Spirit of the Lord Jesus , its leadings of thee I say , into his blood and death , for thy Justification , and deliverance from wrath to com● Phil. 3. 6 , 7 , 8. 2 Cor. 5. 14. 4. What acts of self-denyal , hast thou done for the name of the Lord Jesus , among the Sons of men ? I say , what house , what friend , what Wife , what Children , and the like , hast thou lost , or left , for the Word of God , and the Testimony of his truth in the World. Matth. 19. 27 , 28. Revel . 12. 10 , 11. 5. Wast thou one of them , that didst sigh , and afflict thy self for the abominations of the times ? and that Christ hath marked , and Recorded for such a one ? Ezek. 9. 3 , 4. Zeph. 3. 18. 6. In a word , Art thou one of them , that wouldest not be won , by neither fear , frowns , nor flatteries , to forsake the wayes of God , or wrong thy Conscience ? or art thou one of them that slightest those opportunities , that Satan and this World did often give thee to return to sin in secret . Heb. 11. 14 , 15. These be the men whose prayse is in the Gospel ; and whose commendable and worthy acts , are Recorded before the Judge of all the World. Alas , alas , these things are strange things to a carnal and wicked man. Nothing of this hath bin done by him in this life , and therefore how can any such be Recorded for him in the Book of Life : wherefore he must needs be shut out of this part also . As David saith , Let them be blotted out of the Book of the living , and not be written with the Righteous . Psal. 69. 28. Thus I say , the wicked will find nothing for their comfort , either in the first part of this book , where all the names of the Elect are , neither will they find any thing in the second part thereof , where is recorded the true nature and operation of effectual Conversion , of Faith , or Love , or the like ; and I say , neither can any thing be found in this third part , wherein is recorded the worthy acts , and memorable deeds of the Saints of the Lord Jesus . Thus when Christ therefore hath opened before them this book of life , and convinced the ungodly at this day out of it ; he will then shut it up again , saying , I find nothing herein that will do you good , you are none of my Elect , you are the sons of perdition : For as these things will be found clear and full in the book of life , so they will be found effectually wrought in the hearts of the Elect , all whose conversion and perseverance shall now be opened before ●hy eyes , as a witness , I say , of the truth of what thou here seest opened before thee , and also of thy unregenerate estate : Now thou wilt see what a turn , what a change , and what a clinging to God , to Christ , and his Word and wayes ; there was found in the Souls of the saved ones ! here shall be seen also how resolvedly , unfeignedly , and heartily the true child of God did oppose , resist , and war against his most dearest and darling lusts and corruptions : now the Saints are hidden ones , but then they shall be manifest , this is the morrow in which the Lord will shew who are his , and who they are that fear the Lord , and who that fear him not , Psal. 83. 3. Sam. 8. 19. Numb . 16. 5. Mal. 3. 18. Now , you shall see how Abraham left his Country , how close good Lot did stick to God in prophane and wicked Sodom ; Heb. 11. 8. 2 Pet. 2. 7 , 8. Mat. 19. 29. how the Apostles left all to fo●low Jesus Christ , and how patiently they took all crosses , afflictions , persecutions , and necessities for the Kingdome of Heavens s●ke ; how they indured burning , starving , stoning , hanging , and a thousand calamities ; how they manifested their love to their Lord , his Cause and people in the worst of times , and in the dayes when they were most rejected , slighted , abused , and abased , then shall the King say to them on his right hand ( and that when all the Devils and damned sinners stand by ) Come ye blessed of my Father , inherit the Kingdome prepared for you from the foundation of the World ▪ ( you are indeed the truly converted Souls , as appears by the grace that was in your hearts ) For I was an hungred , and you gave me meat : ! was thirsty , and you gave me drink : I was a stranger , and ye took me in ; naked , and ye cloathed me ; I was sick , and you visited me ; and in Prison , and you came unto me , Matth. 25. 34 , 35 , 36. you owned me , stood by me , and denyed your selves to nourish me and my poor members , in our low , and weak , and most despised condition . This , I say , the World shall see , hear , and be witnesses of , against themselves and their Souls for ever ; for how can it be , but these poor damned sinners should be forced to confess , that they were both Christless and Graceless , when they shall find , both in the book of life , and in the hearts of the holy and beloved Souls , that which themselves are quite barren of , and greatest strangers to . The Saints , by the fruits of Regeneration , even in this World , do testify to the World , not only the truth of conversion in themselves , but also that they are yet Christless , and so heavenless , and salvationless , that are not converted , 1 Tim. 6. 12. 1 Thess. 2. 10. 2 Tim. 2. 2. But alas , while we are here , they will evade this testimony , both of our happiness , by calling our Faith , fantacy ; our communion with God , delusion ; and the sincere profession of his Word before the World , hypocrisy , pride , and arrogancy : yet , I say , when they see us on the right hand of Christ , commingled among the Angels of light , and themselves on his left hand , and commingled with the Angels of darkness ; and , I say , when they shall see our hearts and wayes opened before their eyes , and owned by the Judg for honest hearts , and good wayes , and yet the same wayes that they hated , slighted , disowned and contemned ; what will they , or what can they say , but thus , We fools counted their lives madness , and their end to be without honour , but how are they numbred with the Saints , and owned by God and Christ. And truly , was it not that the world might , by seeing the turn that is wrought on the godly at their Conversion , be convinced of the evil of their wayes , or be left without excuse the more in the day of God ( with some other reasons ) they should not , I am perswaded , stay so long from Heaven as they do , nor undergo so much abuse and hardship as frequently befalls them . God , by the lengthening out the life of his people that are scattered here and there among men in this world , is making work for the day of Judgment , and the overthrow of the implacable , for ever and ever , and , as I have said , will by the Conversion , life , patience , self-denyal , and heavenly mindedness of his dear children , give them a heavy and most dreadful blow . Now When God hath thus laid open the work of Grace , both by the boo● of life , and the Christians heart ; then , of 〈◊〉 self , will fall to the ground , their pleading what gifts and abilities they had in this world , they will now see that gifts , and grace , are two things ; and also , that whosoever is graceless , let their gifts be never so excellent , they must perish and be lost for ever : wherefore for all their gifts , they shall be found the workers of iniquity , and shall so be judged and condemned , Matth. 7. 22 , 23. That is a notable place in the Prophecy of Ezekiel , Thus saith the Lord , saith he , If the Prince ( the Prince of life ) give a gift to any of his sons , that is , to any that are truly gracious , the inheritance , o● the profit that he gets thereby , shall be his sons ; that is , for the exercise of his gift , he shall receive a reward ; but if he give a gift of his inheritance to one of his servants , ( that is not a son ) then it shall be his ( but ) to the year of liberty ▪ after it shall return to the Prince , &c. Ezek. 46. 16 , 17. This day of liberty , it is now , when the Judg is set upon the throne to Judgment , even the glorious liberty of the children of God , Rom. 8. 21. wherefore then will Christ say to them that stand by , Take from him the pound , and give it to him that hath ten p●unds , this servant must not abide in the house for ever , though with the son it shall be so , Joh. 8. 35. Luke 19. 24. A man may be used as a servant in the Church of God , and may receive many gifts , and much knowledg of the things of heaven , and yet at last , himself be no more than a very bubble and nothing , 1 Cor. 13. 1 , 2 , 3. But now I say , at this day , they shall clearly see the difference between gifts and grace , even as clearly , as now they that have eyes can see the difference between gifts and ignorance , and very foolishness : This our day doth indeed abound with gifts ; many sparkling wits are seen in every corner , men have the Word and truths of Christ at their fingers ends ; but alas , with many , yea , a great many , there is naught but wits and gifts , they are but words , all their Religion lyeth in their tongues and heads , the power of what they say and know , it is seen in others , not in themselves : these are like the Lord on whom the King of Israel leaned , they shall see the plenty , the blessed plenty that God doth provide , and will bestow upon his Church , but they shall not tast thereof , 2 Kings 7. 17 , 18 , 19 , 20. Before I conclude this matter , observe , that among all the objections and cavils that are made , and will be made , by the ungodly , in the day of the Lord Jesus , they have not one hump abou● election and reprobation , they murmur not at all that they were not predestinated to eternal life ; and the reason is , because then they shall see , though now they are blind , that God could in his Prerogative Royal , without prejudice to them that are damned , chuse and refuse at pleasure ; and besides , they at that day shall be convinced , that the●e was so much reality , and downright willingness in God , in every tender of Grace and mercy , to the worst of men ; and also so much goodness , justness , and reasonableness in every command of the Gospel of grace , which they were so often intreated and beseeched to imbrace , that they will be drowned in the conviction of this , that they did refuse love , grace , reason , &c. love , I say , for hatred , grace for sin , and things reasonable , for things unreasonable and vain . Now they shall see they left glory for shame , God for the Devil , heaven for hell , light for darkness . Now they shall see , that though they made themselves beasts , yet God made the● reasonable Creatures , and that he did with reason expect that they should have adhered to , and have delighted in , things that are good , and according to God : yea , now they shall see , that though God did not determine to bring them to Heaven against their hearts and wills , and the love that they had to their sins : yet then they shall be convinced , that God was far from infusing any thing into their Souls , that should in the least hinder , weaken , obstruct , or let them in seeking the welfare of their Souls . Now men will tattle and prattle at a mad ra●e , about election and reprobation , and conclude , that because all are not elected , therefore God is to blame that any are damned : but then they will see , that they are not damned because they were not elected , but because they sinned , and also that they sinned , not because God put any weakness into their Souls , but because they gave way , and that wilfully , knowingly , and desperately , to Satan and his suggestions ; and so turned away from the holy Commandment delivered unto them ; yea , then they will see , that though God at sometimes did fasten his cords about your heads , and heels , and hands , both by godly education , and smarting convictions : yet you rusht away with violence from all , saying , Let us break these bonds asunder , and cast their cords from us . Psal. 2. 1 , 2 , 3. God will be justified in his sayings , and clear when he judgeth ; though thy proud ignorance thinks to have , and to multiply , cavills against him , Psal. 51. 4. But secondly , as the whole body of the Elect , by the nature of conversion in their hearts , shall witness a non-conversion in the hearts of the wicked ; and as the ungodly shall fall under the conviction of this cloud of Witnesses . So to increase their conviction , there will also be opened before them all the labours of the godly , both Ministers and others , and the pains that they have taken , to save , if it had been possible , these damned wretches ; and now will it come burning hot upon their Souls , how often they were forewarned of this day ; now they shall see , that there was never any Quarter-Sessions , nor general Goal-delivery more publickly foretold of , then this day . You know that the Judges , before they begin their Assizes , do give to the Countrey in Charge , That they take heed to the Laws and Statutes of the King : Why R●bel , thou shalt be at this day convicted , that every sermon thou hast heard , and that every serious debate thou hast bin at about the things of God , and Laws of eternity , they were to thee as the Judges Charge before the Assizes and Judgment began . Every exhortation of every Minister of God , it is as that which Paul gave to Timothy , and commanded hi● to give in charge to others : I charge thee before God , and the Lord Jesus Christ , and the Elect Angells , saith he that thou observe these things , and again , I give thee charge in the sight of God , who quickneth all things , and before Jesus Christ , who before Pon●us P●la●e witnessed a go●d confession , that thou keep this Commandment without spot , unrebukable , untill the appearing of Jesus Christ ; these things give in charge , saith he , that they may be blameless , 1 Tim. 3. 21. and c. 6. v. 13. This , I say , hast thou heard , and seen , and yet thou hast not held fast , but hast cast away the things that thou hast heard , and hast bin warned of ; alas , God will multiply his Witnesses against thee . 1. Thy own Vows and Promises shall be a Witness against thee , that thou hast , contrary to thy light and knowledg , destroyed thy Soul , as Joshuah said to the children of Israel , when they said the Lord should be their God. Well , saith he , Ye are Witnesses against your selves , that ye have chosen the Lord to serve him ; that is , if now you turn back again , even this Covenant and resolution of yours will in the great day be a witness against you , and they said , we are witnesses , Jos. 24. 20 , 21 , 22. 2. Every time you have with your mouth said well of godliness , and yet gone on in wickedness ; or every time you have condemned sin in others , and yet have not refrained it your selves ; I say , every such word and conclusion that hath passed out of thy mouth , sinner , it shall be as a witness against thee in the day of God , and the Lord Jesus Christ , as Christ saith , Matth. 12. 36 , 37. By thy words thou shalt be justified , and by thy words thou shalt be condemned . I observe , that talk with who you will , they will with their mouth , say , serving of God , and loving of Christ , and walking in wayes of holiness is best , and best will come of it . I observe again , that men that are grosly wicked themselves , will yet , with heavy censures and Judgments , condemn drunkenness , lying , cove●ousness , pride , and whoring , with all manner of abominations in others ; and yet , in the mean time , continue to be neglectors of God , and imbracers of sin and the allurements of the flesh themselves . Why such souls , every time they speak well of godliness , and continue in their sins ; they do pass Judgment upon themselves , and provide a witness , even their own mouth , against their own Soul , at the Judgment seat ; Out of thy own mouth , saith Christ , will I judg thee thou wicked servant ; thou knewest what I was , and that I loved to see all my servants zealous , and active for me , that at my comming , I might have received again what I gave thee with increase : thou oughtest therefore to have bin busying thy self in my work for my glory , and thy own good , but seeing thou hast , against thy own light , and mouth , gone contrary ; Angels , take this unprofitable servant , and cast ye him into utter darkness , there shall be weeping and gnashing of teeth ; he sinned against his light , he shall go to hell against his will , Matth. 25 , 26 , 27 , 28 , 29 , 30. The very same I say , will befall all those that have used their mouth to condemn the sins of others , while they themselves live in their sins . Saith God , O thou wicked wretch , thou didst know that sin was bad , thou didst condemn it in others ; thou didst also condemn , and passe Judgment upon them for their sin , Thou art therefore inexcusable , a man , whosoever thou art , that hast thus Judged ; for thou that judgest , dost the same thing : Wherefore , wherein thou hast judged another , thou hast condemned thy self . I must therefore , saith Christ , look upon thee to be no other but a sinner against thy own mouth , and cannot but judge thee as a despiser of my goodness , and the riches of my forbearance ; by which means , thou hast treasured up wrath against this day of wrath , and Revellation of the Righteous Judgment of God , He that knoweth to do good , and doth it not , to him it is sin . Rom. 2. 1 , 2 , 3 , 4 , 5. Thus will God , I say , judge and condemn poor sinners , even from and by themselves , to the fire , that Lake of Brimstone and fire . Thirdly , God hath said in his Word , that rather then there shall want witness at the day of Judgment , against the works of iniquity : The very dust of their City , that shall cleave to his Messengers that publish the Gospel , shall it self be a witness against them ; and so Christ bid his Servants say , into whatsoever City , ye enter , and they receive you not , go your wayes out into the streets of the same , and say , even the very dust of your City , which cleaveth to us , we do wipe off against you , &c. But I say unto you , saith he to his Ministers , It shall be more tolerable for Sodom at the Judgement , then for that City . Luk. 10. 10 , 11 , 12 , 13 , 14. It may be , that when thou hearest that the dust of the street , ( that cleaveth to a Minister of the Gospel , while thou rejectest his word of Salvation ) shall be a witness against thee at the day of Judgment : though wilt be apt to laugh , and say , the dust a Witness ! Witnesses will be scarce where dust is forced to come in to plead against a man. Well sinner , mock not , God doth use to confound the great and mighty , by things that are not , and that are despised . And how sayst thou ? if God had said by a Prophet to Pharaoh , but two years before the Plague , that he would shortly come against him with one Army of Lice , and a second Army of Frogs , and with a third Army of Locusts , &c. and would destroy his Land ; dost thou think it had bin wisdom in Pharaoh , now to have laughed such tydings to scorn ? Is any thing to hard for the Lord ? hath he said it , and shall he not bring it to passe ? You shall see , in the day of Judgment , of what force all these things will be , as witnesses against the ungodly . Many more witnesses might I here reckon up , but these at this time shall suffice to be nominated ; for out of the mouth of two or three witnesses , every word shall be established . And at the mouth of two or three Witnesses , shall he that is worthy of death , be put to death . 2 Cor. 13. 1. Deut. 17. 6. Joh. 8. 17. Thus then the Books being opened , the Laws read , the witnesses heard , and the ungodly convicted : forthwith the Lord and Judge proceeds to execution . And to that end , doth passe the sentence of eternall death upon them , saying , Depart from me ye cursed , into everlasting fire , prepared for the Devill and his Angels . You are now by the Book of the Creatures , by the Book of Gods Remembrance , by the Book of the Law , and by the Book of Life , adjudged guilty of High Treason against God , and me ; and as murderers of your own Souls . As these faithful and true witnesses here have testified , every one of them appearing in their most upright testimony against you . Also you never had a saving work of Conversion , and faith , past upon you , you died in your sins ; neither can I find any thing in the last part of this Book that will serve your turn , no worthy act is here Recorded of you . When I was an hungred , you gave me no meat ; When I was a thirsty , you gave me no drink ; When I was a stranger , you took me not in ; I was naked , but ye cloathed me not ; I was sick and in prison , but ye visited me not . I have made a thorow search among the Records of the Living , and find nothing of you , or of your deeds therein : Depart from me ye cursed , &c. Mat. 25. 41 , 42 , 43. Thus will these poor ungodly Creatures be stript of all hope and comfort , and therefore must needs fall into great sadness and wailing , before the Judge ; yea , crying out , as being loath to let go all for lost , and even as the man that is fallen into the River , will catch hold of any thing , when he is struggling for life , though it tend to hold him faster under the water , to drownd him . So , I say , while these poor Creatures , as they lie strugling and twining under the ireful countenance of the Judge ; they will bring out yet one more faint and weak groan , and there goes life and all ; their last sigh is this , Lord , when saw we thee an hungred , and gave thee no meat ? or when saw we thee thirsty , and gave thee no drink ? When saw we thee a stranger , and took thee not in ? or naked , and cloathed thee not ? or when wast thou sick , or in prison , and we did not minister unto thee ? Mat. 25. 44. Thus you see , how loath the sinner is now to take a Nay of life everlasting . He that once would not be perswaded to close with the Lord Jesus , though one should have perswaded him with tears of blood : behold how fast he now hangs about the Lord , what Arguments he frames with mournful groans ; how with shifts and words , he seeks to gain the time , and to defer the execution ; Matth. 25. 10 , 11. Lord open unto us ! Lord , Lord , open unto us ! Lord , thou hast taught in our streets , and we have both taught in thy name , and in thy name have we cast out Devils . Mat. 7. 21 , 22 , 23. VVe have eat and drank in thy presence . And when did we see thee an hungry , or thirsty , or a stranger , or naked , or sick , or in prison , and did not minister to thee ? Luk. 13. 25 , 26 , 27 , 28. O poor hearts , how loath ? how unwillingly do they turn away from Christ ? how loath are they to partake of the fruit of their ungodly doings ? Christ must say , depart once , and depart twice , before they will depart . When he hath shut the door upon them , yet they knock , and cry , Lord open unto us ; when he hath given them their answer , that he knowes them not , yet they plead and mourn . Wherefore , he is fain to answer again , I tell you , I know you not whence you are , depart . Luk. 13. 25 , 26 , 27. Depart ] O this word , depart ! how dreadful is it ? with what weight will it fall on the head of every condemned sinner ! for you must note , that while the ungodly stand thus before the Judge : they cannot chuse but have a most famous view , both of the Kingdom of Heaven , and of the damned wights in Hell. Now they see the God of Glory , the King of Glory , the Saints of Glory , and the Angels of Glory ; and the Kingdom in which they have their eternal aboad . Now , they also begin to see the worth of Christ , and what it is to be miled upon by him ; from all which they must depart , and as I say , they shall have the view of this , so they will most famously behold ●he pit , the bottomless pit , the fire , the Brimstone , and the flaming beds that Justice hath prep●red for them of old . Jud. 4. Their Associates also , will be very co●spicuous , and clear before their watery eyes . They will see now , what and which are Devils , and who are damned Souls ; now their great Grandfather Cain , and all his brood , with Judas and his Companions , must be their fellow-sighers in the flames and pangs for ever . O heavy day ! O heavy Word ! This word [ depart ] therefore , it looketh two wayes , and commands the damned to do so too . Depart from Heaven , depart to Hell : depart from life , depart to death : depart from me ] now the Ladder doth turn from under them in deed . The Saviour turns them off , the Saviour throwes them down . He hath given him authority to execute Judgment also , because he is the Son of man. Joh. 5. 27. Depart from me . I would come to have done you good ; but then you would not : now then , though you would have it never so willingly , yet you shall not . Depart from me ye Cursed ] You lie open to the stroak of Justice for your sins ; ye forsaken , and left off God , ye Vessels of wrath , ye despisers of God and goodness . You must now have vengeance feed on you ; for you did , when you were in the World , feed on sin , and treasure up wrath against this day of wrath , and Revelation of the righteous Judgment of God. Rom. 2 , 3 , 4 , 5 ▪ 6. Depart ye cursed into everlasting fire . ] Fire is that which of all things is the most insufferable , and insupportable . Wherefore , by fire , is shewed the grievous state of the ungodly , after Judgment . Who can eat fire , drink fire , and ly down in the midst of flames of fire ? yet this must the wicked do . Again , not onely fire , but everlasting fire . Behold how great a fire a little matter kindleth . A little sin , a little pleasure , a little unjust dealing and doing : what preparation is made for the punishment thereof . And hence it is , that the fire into which the damned f●ll , is called the Lake , or Sea of fire . And whosoever , saith John , was not found written in the Ro●k of Life , was cast into the Lake of fire and Brimstone . Revel . 20. 15. Little did the sinner seriously think , that when he was sinning against God , he was making such provision for his poor Soul ; but now 't is to late to repent , his worm must never die , and his fire never shall be quenched . Mark 9. 49. Though the time in which men commit sin , is short , yet the time of Gods punishing of them for their sin , is long . Depart from me ye cursed into everlasting fire , prepared for the Devil and his Angels . ] In that he saith , prepared for the Devil and his Angels : he insinuates a further conviction upon the Consciences of the damned . As if he had said , as for this fire and Lake that you must go to , though you thought but little of it , because you were careless , yet I did betimes , put you in mind of what would be the fruits of sin , even by preparing of this Judgment for the Devil and his Angels . The Devil in his Creation , is far more noble then you , yet when he sinned , I spared him not . He sinned also before man and I , upon his sinning , did cast him down from Heaven to Hell , and did hang the Chains of everlasting darkness upon him , which might , yea , ought to have bin a fair item to you to take heed ; but you would not . Jud. 6. Gen. 31. 2 , 3 , 4 , 5. Rev. 20. 1. Wherefore , seeing you have sinned as he hath done , and that too , after he had both sinned , and was bound over to eternal punishment : the same Justice that layeth hold on these more noble Creatures , must surely seize on you . The World should be convinced of Judgment then , because the Prince of the World is judged . Joh. 6. 8 , 9 , 10. And that before they came to this condition of hearing the eternal sentence rattle in their ears ; but seeing they did not regard it then , they must and shall feel the smart of it now . Depart from me ye cursed into everlasting fire , prepared for the Devil and his Angels . God would have men learn both what mercy and Justice is to them , by his shewing it to others ; but if they be sottish and careless in the day of forbearance , they must learn by smarting in the day of rebukes , and vengeance . Thus it was with the old World , God gave them one hundred and twenty years warning , by the preparation of Noah for the floud that should come ; but for as much as they then were careless , and would not consider the works of the Lord , nor his threatning them by this preparation : therefore he brought in the floud upon the World of the ungodly . As he doth hear the last Judgment upon the workers of iniquity , and sweep them all away in their wilful ignorance . Mat. 24. 37 , 38 , 39. Wherefore I say , the Lord Chief Judge , by these words [ prepared for the Devill and his Angels ] doth as good as say , this fire into which now I send you , it did of it self , even in the preparation of it , ( had you considered it ) forewarn you of this that now is come upon you . Hell fire is no new , or unheard of thing , you cannot now plead , that you heard not of it in the Wo●ld , neither could you with any reason judge , that seeing I prepared it for Angels , for noble , powerful , and mighty Angels ; that you poor dust and ashes should escape the vengeance . Depart from me ye cursed , into everlasting fire , prepared for the Devil and his Angels . The sentence being thus passed , it remains now , the work being done , that every one goeth to his eternal station . Wherefore , forthwith this mighty Company , do now with heavy heart , return again from before the Judgment-Seat : and that full hastily , God knoweth , for their proper Center , is the Hell of Hell ; into which they descend like a stone into a Well , or like Pharaoh into the bottom of the red Sea. Exod. 15. 10. For all hope being now taken from them , they must needs fall with violence , into the Jaws of eternal desperation , which will deal far worse with the souls of men , and make a greater slaughter in their tortured consciences , then the Lions in the Den with Daniel , could possibly do with the men that were cast in among them . Dan. 6. 24. This is that which Paul calleth Eternall Judgement , Heb. 6 ▪ 2. because it is that which is last and finall . Many are the Judgments that God doth execute among the Sons of Men , some after this manner , and some after that , divers of which , continue but for a while , and none of them are eternal , no , the very Devils and damned spirits in Hell , though there is the longest and most terrible of all the Judgments of God , yet on foot : yet I say , they must pass under another Judgment , even this last , great and finall Judgment . The Angels that kept not their first state , but left their own Habitation , he hath reserved in everlasting Chains under darkness , unto the Judgment of the great day . Jude 6. And so also it is with damned souls ; for bo●h Sodom and Gomorah , with all other , though already in Hell in their souls : yet they must ( as I have before shewed ) all arise to this judgement , which will be their finall judgement . Other of the judgements of God , as they have an end , so the end of many of them prove the profit of those on whom they are inflicted , being I say , Gods Instruments of Conversion to sinners : and so may fitly be compared to those petty judgements among men , as putting in the stocks , whipping , or burning in the hand : which punishments , and judgements , do often prove profitable to those that are punished with them ; but eternal judgement , it is like those more severe judgements among men , as beheading , shooting to death , hanging , drawing , and quartering which soop all , even health , time , and the like , and cut off all opportunity of good , leaving no place for mercy or amendment : these shall go away into everlasting punishment , &c. Mat. 25. 40. This word , depart , &c. is the last word the damned for ever are like to hear . I say , it is the last voice , and therefore will stick longest , and with most power on their slaughtered souls : there is no calling of it back again , it is the very wind-up of Eternall Judgement . Thus then , the judgement being over , the Kingdom ceaseth to be any longer in the hand of the Man Christ Jesus ; for as the Judges here among men , when they have gone their Circuit , do deliver up their Commission to the King : so Christ the Judge , doth now deliver up his Kingdom to his Father . And now all is swallowed up of Eternity . Mat. 21. 8. The damned are swallowed up of eternal justice and wrath ; the saved , of eternal life and felicity ; and the Son also delivereth up , I say , the Kingdom to the Father , and subjects himself under him that did put all things under him , that God may be all in all , 1 Cor. 15. 24 , 25 , 26 , 27 , 28. For now is the end come , and not before , even the end of the reign of death it self ; for Death , and Hell , and sinners , and Devils , must now together into the Lake , that burns with fire and Brimstone . Rev. 20. 14 , 15. And now is the end of Christs Reign , as the Son of Man , and the end of the Reign of the Saints , with him in this his Kingdom , which he hath received of his Father , for his work sake , which he did for him , and for his Elect. Then cometh the end faith Paul , when he shall have delivered up the Kingdom to God the Father : But when shall that be ? why , he answers , saying , When he shall have put down all Rule , and all Authority and Power ; for he must reign , saith he , untill he hath put all his enemies under his feet , ( which will not be , untill the finall Sentence and Judgment be over ; ) for the last enemy that shall be destroyed , is death . For God hath put all things under his feet , but when he saith , all things are put under him : it is manifested , he is accepted , that did put all things under him . And when all things shall be subdued unto him , then shall the Son also himself be subject to him , that did put all things under him , that God may be all in all . All things being now at this pass , to wit , every one being in its proper place , God in his , Christ in his , the Saint in his , and the Sinner in his ; I shall conclude with this brief touch upon both the state of the Good and Bad after this Eternal Judgment . 1. The Righteous now shall never fear Death , the Devill , and Hell more : And the Wicked shall never hope of life . 2. The Just shall ever have the Victory over these things : But the Wicked shall everlastingly be swallowed up of them . 3. The Holy shall be in everlasting Light : But the Sinner in everlasting Darkness . Without light , I say , yet in Fire ever burning , yet not consumed , always afraid of death and hell , vehemently desiring to be annihi●●ted to nothing . Continually fearing to stay long in Hell , and yet certainly sure they shall never come out of it . Ever desiring the Saints happiness , and yet alwayes envying their felicity . They would have it , because it is easie and Comfortable ; yet cannot abide to think of it , because they have lost it for ever . Ever loaden with the delight of sin : and yet that is the greatest torture , alwayes desiring to put it out of their Mind , and yet assuredly know they must for ever abide the guilt and torment thereof . 4. The Saints are always inflamed with the Consideration of the Grace that once they imbraced : but the Wicked , most flamingly tormented with the thoughts of rejecting and refusing it . 5. The Just , when they think of their sins , they are comforted with the thoughts of their being delivered from them ; but the Ungodly , when they think of their righteousness , will gnaw themselves , to think that this would not deliver them from Hell. 6. When the Godly think of Hell , it will increase their Comfort ; but when the Wicked think of Heaven , it will twinge them like a Serpent . Oh this Eternal Judgment ! What would a damned Soul give , that there might be , though after Thousands and Hundreds of Thousands of Millions of Years , an end put to this Eternal Judgment . But their misery is , they have sinned against a God that is Eternal ; they have offended that Justice that will never be satisfied ; and therefore they must abide the Fire that never shall be quenched . Here is Judgment , Just , and Sad. Again , As it will be thus with Good and Bad in general , so again , more particularly , when the Wicked are thus adjudged and Condemned , and also received of the Fiery Gulph ; then they shall find , That as he that busieth himself to do good , shall have more glory than others ; So they that have been more busie and active in sin than others , they shall have more Wrath and Torment than others . For as doing good abundantly , doth inlarge the Heart to receive and hold more Glory ; So doing evil abundantly , doth inlarge the Heart and Soul to receive Punishment so much the more . And hence it is that you have such Sayings as these , It shall be more tolerable in the Judgment for Sodome , than for others ; that is , then for those that had sinned against much greater Light and Mercy : For these , as he saith in another place , shall receive greater Damnation ; Yea , it standeth to reason , that he who had most Light , most Conviction , most means of Conversion , and that was highest towards Heaven , he must needs have the greatest Fall , and so sink deepest into the Jaws of Eternal Misery , Luke 10. 12. Luke 20. 47. As one Star , that is , as one Saint , differeth from another in Heaven ; so one damned Soul shall differ from another in Hell. It is so among the Devils themselves , they are some worse than others : Matth. 9. 34. Mar. 3. 22. Belzebub is the Prince ; or the Chief of the Devils ; That is , One that was most glorious in Heaven ; Chief among the reprobate Angels before his Fall , Isa. 14. 2. and therefore sinned against the greater Light , Mercy , and Goodness : and so became the Chief for wickedness , and will also have as the wages thereof , the Chief of Torments . For that will be true of the damned in Hell , which is prayed for against Babylon . Revel . 18. 7. How much she hath glorified her self , and lived deliciously ; so much torment and sorrow give her . Can it be imagined , that Judas should have no more torment , who betrayed the Prince of Life and Saviour of the World , than others who never came near his Wickedness by ten thousand degrees ? He that know his Masters Will , and prepared not himself , neither did according to his Will , shall be beaten with many stripes . With many mo●e stripes , than others that through ignorance did commit sin worthy of many stripes . But what should I thus discourse of the degrees of the Torments of the damned Souls in Hell ? For he that suffers least , will the waters of a full Cup be wrung out to him . The least measure of wrath , it will be the Wrath of God , eternal and fiery Wrath , insupportable wrath ; it will lay the Soul in the Gulph of that Second Death , which will for ever have the Mastery over the poor damned perishing Sinner . And Death and Hell were cast into the Lake of Fire : which is the Second Death . And whosoever was not found in the Book of Life , was cast into the Lake of fire , Rev. 20. 14 , 15. FINIS . Notes, typically marginal, from the original text Notes for div A30200-e360 See more of this in their Judgement . The first Book opened in its first part . Mans nature is a Book , or law to it self . The Book of Gods Remembrance opened . The Witnesses give in their Evidence . The sinners plea for himself at the Judgment-Seat . The Book of Life opened . 
A30170	----	The pilgrim's progress from this world to that which is to come delivered under the similitude of a dream, wherein is discovered the manner of his setting out, his dangerous journey, and safe arrival at the desired countrey / by John Bunyan. Bunyan, John, 1628-1688. 1678 Approx. 313 KB of XML-encoded text transcribed from 122 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A30170 Wing B5557 ESTC R27237 09726052 ocm 09726052 44054 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A30170) Transcribed from: (Early English Books Online ; image set 44054) Images scanned from microfilm: (Early English books, 1641-1700 ; 1351:10) The pilgrim's progress from this world to that which is to come delivered under the similitude of a dream, wherein is discovered the manner of his setting out, his dangerous journey, and safe arrival at the desired countrey / by John Bunyan. Bunyan, John, 1628-1688. [8], 232, [1] p. : port. Printed for Nath. Ponder, London : 1678. "Licensed and entred according to order." Reproduction of original in the Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng 2002-03 TCP Assigned for keying and markup 2002-04 Apex CoVantage Keyed and coded from ProQuest page images 2002-05 TCP Staff (Oxford) Sampled and proofread 2002-05 Judith Siefring Text and markup reviewed and edited 2002-06 pfs Batch review (QC) and XML conversion THE Pilgrims Progress FROM THIS WORLD , TO That which is to come : Delivered under the Similitude of a DREAM Wherein is Discovered , The manner of his setting out , His Dangerous Journey ; And safe Arrival at the Desired Countrey . I have used Similitudes , Hos. 12 . 10. By John Bunyan . ●●censed and Entred according to Order . LONDON , Printed for Nath. Ponder at the Peacock in the Poultrey near Cornhil , 1678. THE AUTHOR'S Apology For his BOOK . WHen at the first I took my Pen in hand , Thus for to write ; I did not understand That I at all should make a little Book In such a mode ; Nay , I had undertook To make another , which when almost done ; Before I was aware , I this begun . And thus it was : I writing of the Way And Race of Saints , in this our Gospel-Day , Fell suddenly into an Allegory About their Journey , and the way to Glory , In more than twenty things , which I set down ; This done , I twenty more had in my Crown , And they again began to multiply , Like sparks that from the coals of fire do fly . Nay then , thought I , if that you breed so fast , I 'll put you by your selves , lest you at last Should prove ad infinitum , and eat out The Book that I already am about . Well , so I did ; but yet I did not think To shew to all the World my Pen and Ink In such a mode ; I only thought to make I knew not what : nor did I undertake Thereby to please my Neighbour ; no not I ; I did it mine own self to gratifie ; Neither did I but vacant seasons spend In this my Scribble ; nor did I intend But to divert my self in doing this , From worser thoughts , which make me do amiss . Thus I set Pen to Paper with delight , And quickly had my thoughts in black and white . For having now my Method by the end , Still as I pull d , it came ; and so I penn'd It down , until it came at last to be For length and breadth the bigness which you see . Well , when I had thus put mine ends together , I shew'd them others , that I might see whether They would condemn them , or them justifie : And some said , let them live ; some , let them die . Some said , John , print it ; others said , Not so : Some said , It might do good ; others said , No. Now was I in a straight , and d d not see Which was the best thing to be done by me : At last I thought , Since you are thus divided , I print it will ; and so the case decided . For , thought I ; Some , I see , would have it done , Though others in 〈◊〉 Channel do not run ; To prove then who advised for the best , Thus I thought fit to put it to the test . I further thought , If now I did deny Those that would have it thus , to gratifie , I did not know but hinder them I might Of that which would to them be great delight . For those that were not for its coming forth , I said to them , Offend you I am loth ; Yet since your Brethren pleased with it be , Forbear to judge , till you do further see . If that thou wilt not read , let it alone ; Some love the meat , some love to pick the bone . Yea , that I might them better palliate , I did too with them thus Expostulate . May I not write in such a stile as this ? In such a method too , and yet not miss Mine end , thy good ? why may it not be done ? Dark Clouds bring Waters , when the bright bring none Yea , dark , or bright , if they their Silver drops Cause to descend , the Earth , by yielding Crops , Gives praise to both , and carpeth not at either , But treasures up the Fruit they yield together : Yea , so commixes both , that in her Fruit None can distinguish this from that , they suit Her well , when hungry : but if she be full , She spues out both , and makes their blessings null . You see the ways the Fisher-man doth take To catch the Fish ; what Engins doth he make ? Behold how he ingageth all his Wits , Also his Snares , Lines , Angles , Hooks and Nets . Yet Fish there be , that neither Hook , nor Line , Nor Snare , nor Net , nor Engin can make thine ; They must be grop't for , and be tickled too , Or they will not be catcht , what e're you do . How doth the Fowler seek to catch his Game , By divers means , all which one cannot name ? His Gun , his Nets , his Lime-twi●…s , light , and belle He creeps , he goes , he stands ; yea who can tell Of all his postures , Yet there 's none of these Will make him master of what Fowls he please . Yea , he must Pipe , and Whistle to catch this ; Yet if he does so , that Bird he will miss . If that a Pearl may in a Toads-head dwell , And may be found too in an Oister-shell ; If things that promise nothing , do contain What better is then Gold ; who will disdain , ( That have an inkling of it , ) there to look , That they may find it . Now my little Book , ( Tho void of all those paintings that may make It with this or the other Man to take , ) Is not without those things that do excel What do in brave , but empty notions dwell . Well , yet I am not fully satisfied , That this your Book will stand ; when soundly try'd Why , what 's the matter ! it is dark what tho ? But it is feigned . What of that I tro ? Some men by feigning words as dark as mine , Make truth to spangle , and its rayes to shine . But they want solidness : Speak man thy mind , They drown'd the weak ; Metaphors make us blind . Solidity , indeed becomes the Pen Of him that writeth things Divine to men : But must I needs want solidness , because By Metaphors I speak ; Was not Gods Laws , His Gospel-Laws , in oldertime held forth By Types , Shaddows and Metaphors ? Yet loth Will any sober man below find fault With them , lest he be found for to assault The highest Wisdom . No , he rather stoops , And seeks to find out what by pins and loops , By Calves ; and Sheep ; by Heifers , and by R●…ms ; By Birds , and Herbs , and by the blood of Lambs , God speaketh to him . And happy is he That finds the light , and grace that in them be . Be not too forward therefore to conclude , That I want solidness , that I am rude : All things solid in shew , not solid be ; All things in parables despise not we , Lest things most hurtful lightly we receive , And things that good are , of our souls bereave . My dark and cloudy words they do but hold The Truth , as Cabinets inclose the Gold. The Prophets used much by Metaphors To set forth Truth ; Yea , who so considers Christ , his Apostles too , shall plainly see , That Truths to this day in such Mantles be . Am I afraid to say that holy Writ , Which for its Stile , and Phrase puts down all Wit , Is every where so full of all these things , ( Dark Figures , Allegories , ) yet there springs From that same Book that lustre , and those rayes Of light , that turns our darkest nights to days . Come , let my Carper , to his Life now look , And find There darker lines then in my Book He findeth any . Yea , and let him know , That in his best things there are worse lines too . May we but stand before impartial men , To his poor One , I durst adventure Ten , That they will take my meaning in these lines Far better then his Lies in Silver Shrines . Come , Truth , although in Swadling-clouts , I find Informs the Judgement , rectifies the Mind , Pleases the Understanding , makes the Will Submit ; the Memory too it doth fill With what doth our Imagination please ; Likewise , it tends our troubles to appease . Sound words I know Timothy is to use ; And old Wives Fables he is to refuse , But yet grave Paul , him no where doth forbid T●…e use of Parables ; in which lay hid That Gold , t●…ose Pearls , and precious stones t●…at were Worth 〈◊〉 for ; and t●…at with gre●…est care . Let me add one word more , O ma●… of God! Art thou offended ? dost thou wish I had Put forth my matter in an o●…er dress , Or that I had in things been more express ? Three things let me propound , then I submit To those t●…at are my betters , ( as is fi●… ) 1. I find not that I am denied the use Of this my method , so I no abuse Put on the Words , Things , Readers , or be rude In hand●…ing Figure , or Similitude , In application ; but , all that I may , Seek the advance of Truth , this or that way : Denyed , did I say ? Nay , I ●…ave leave , ( Example too , and that from them that have God better pleased by their words or ways , Then any man that breatheth now a days , ) Thus to express my mind , thus to declare Things unto thee , that excellentest are . 2. I find that men ( a●… high as Tr●… ) will write Dialogue wise ; yet 〈◊〉 man doth them slight For writing so : Indeed if they 〈◊〉 Truth , cursed be they ; and , the craft they use To that intent ; But yet let Truth be free To make her Salleys upon Thee , and Me , Which way it pleases God. For who knows how , Better then he that taught us first to Plow , To guide our Mind and Pens for his Design ? And he makes base things ●…sher in Divine . 3. I find that holy Writ in many places Hath semblance with this method , where the cases Doth call for one thing , to set forth another : Use it I may then , and yet nothing smother Truths golden Beams ; Nay , by this method may Make it cast forth its rayes as light as day . And now , before I do put up my P●…n , I 'le shew the profit of my Book , and then Commit both thee , and it unto that hand That pulls the strong down , and makes weak ones stand . This Book it chaulketh out before thine eyes The man that seeks the everlasting Prize : It shews you whence he comes , whither ●…e goes , What he leaves undone ; also what he does : It also shews you how he runs , and 〈◊〉 T●…ll he unto the Gate of Glory comes . It shews too , who sets out for life amain , As if the lasting Crown they would attain : Here also you may see the reason why They loose their labour , and like Fools do die . This Book will make a Travailer of thee , If by its Counsel thou wilt ruled be ; It will direct thee to the Holy Land , If thou wilt its Directions understand : Yea , it will make the sloathful , active be ; The Blind also , delightful things to see . Art thou for something rare , and profitable ? Wouldest thou see a Truth within a Fable ? Art thou forgetful ? wouldest thou remember From New-years-day to the last of December ? Then read my fancies , they will stick like Burs , And may be to the Helpless , Comforters . This Book is writ in such a Dialect , As may the minds of listless men affect : It seems a Novelty , and yet contains Nothing but sound , and honest Gospel-strains . Would'st thou divert thy self from Melancholly ? Would'st thou be pleasant , yet be far from folly ? Would'st thou read Riddles , & their Explanation ? Or else be drownded in thy Contemplation ? Dost thou love picking meat ? or would'st thou s●…e A man i' th Clouds , and hear him speak to thee ? Would'st thou be in a Dream , and yet not sleep ? Or would'st thou in a moment laugh , and weep ? Wouldest thou loose thy self , and catch no harm ? And find thy felf a●…ain without a charm ? Would'st read thy self , and read thou know'st not what And yet know whether thou art blest or not , By reading the same lines ? O then come hither , And lay my Book , thy Head , and Heart together . JOHN BUNYAN . THE Pilgrims Progress : In the similitude of a DREAM . AS I walk'd through the wilderness of this world , I lighted on a certain place , where was a Denn ; And I laid me down in that place to sleep : And as I slept I dreamed a Dream . I dreamed , and behold I saw a Man * cloathed with Raggs , standing in a certain place , with his face from his own House , a Book in his hand , and a great burden upon his back . I looked , and saw him open the Book , and Read therein ; and as he Read , he wept and trembled : and not being able longer to contain , he brake out with a lamentable cry ; sa●…ing , what shall I do ? I saw also ●…hat he looked this way , and that way , as if he would run ; yet he stood still , because as I perceived , he could not tell which way to go . I looked then , and saw a Man named Evangelist coming to him , and asked , W●…erefore dost t●…ou cry ? He answered , S●…r , I perceive , by the Book in my hand , that I am Condemned to die , and * after that to come to Judgement ; and I find that I am not * willing to do the first , nor * able to do the second . Then said Evangelist , Why not willing to die ? since this life is attended with so many evils ? The Man answered , Because I fear that this burden that is upon my back , wild sinck me lower then the Grave ; and I shall sall into * Tophet . And Sir , if I be not sit to go to Prison , I am not fit ( I am sure ) to go to Judgement , and from thence to Execution ; And the thoughts of these things make me cry . Then said E●…list , If this be thy condition , why standest thou sti●… He answered , Because I know not whither to go . Then he gave him a Pa●…chment-Roll , and there was written within , * Fly from the wrath to come . The Man therefore Read it , and looking upon Evangelist very carefully ; said , Whither must I fly ? Then said Evangelist , pointing with his finger over a very wide Field , Do you see yonder * Wicket-gate ? The Man said , No. Then said the other , Do you see yonder * shining light ? He said , I think I do . Then said Evangelist , Keep that light in your eye , and go up directly thereto , * so shalt thou see the Gate ; at which when thou knockest , it shall be told thee what thou shalt do . So I saw in my Dream , that the Man began to run ; Now he had not run far from his own door , but his Wife and Children perceiving it , began to cry after him to return : * but the Man put his fingers in his Ears , and ran on crying , Life , Life , Eternal Life : so he looked not behind him , * but fled towards the middle of the Plain . The Neighbours also came out to * see him run , and as he ran , some mocked , others threatned ; and some cried after him to return : Now among those that did so , there were two that were resolved to fetch him back by force : The name of the one was Obstinate , and the name of the other Pliable . Now by this time the Man was got a good distance from them ; But however they were resolved to pursue him ; which they did , and in little time they over-took him . Then said the Man , Neighbours , Wheresore are you come ? They said , To perswade you to go back with us ; but he said , That can by no means be : You dwell , said he , in the City of Destruction ( the place also where I was born , ) I see it to be so ; and dying there , sooner or later , you will sink lower then the Grave , into a place that burns with Fire and Brimstone ; Be content good Neighbours , and go along with me . * What! said Obstinate , and leave our Friends , and our comforts behind us ! * Yes , said Christian , ( for that was his name ) because that all is not * worthy to be compared with a little of that that I am seeking to enjoy , and if you will go along with me , you shall fare as I my self ; for there where I go , is * enough , and to spare ; Come away , and prove my words . Obst. What are the things you seek , since you leave all the World to find them ? Chr. I seek an * Inheritance , incorruptible , undefiled , and that fadeth not away ; and it is laid up in Heaven , and fast there , to be bestowed at the time appointed , on them that diligently seek it . Ob. Tush , said Obstinate , away with your Book ; will you go back with us , or no ? Ch. No , not I , said the other ; because I have laid my hand to the * Plow . Ob. Come then , Neighbour Pliable , let us turn again , and go home without him ; There is a Company of these Craz d-headed Coxcombs , that when they take a fancy by the end , are wiser in their own eyes then seven men that can render a Reason . Pli. Then said Pliable , Don't 〈◊〉 ; if what the good Christian says is true , the things he looks after , are better then ours : my heart inclines to go with my Neighbour . Obst. What! more Fools ●…ill be 〈◊〉 by 〈◊〉 and go ●…ack , who knows whither su●…h a brain-sick fellow will lead you ? Go back , go back , and be wise . Ch. Come with me Neighbour Pliable ; there are such things to be had which I spoke of , and many more Glo●…s besides . If you believe not me , read here in this Book : and for the truth of what is exprest therein , behold all is confirmed by the † blood of him that made it . Pli. Well Neighbour Obstinate ( said Plia le ) I begin to come to a point ; I intend to go along with this good man , and 〈◊〉 in my lot with him : But my good Companion , do you know the way to this defired place ? Ch. I am directed by a man whose name is Evangelist : to speed me to a little Gate that is before us , where we shall receive instruction about the way . Pli. Come then good Neighbour , let us be gving . Then they went both togeth●…r . Obst. And I will go back to my place , said Obstinate . I will be no Companion of such miss-led 〈◊〉 Fellows . Now I saw in my Dream ; that when Obstinate was gon back , Christian and Pliable went * talking over the Plain ; and thus they began their discourse , Christ. Come Neighbour Pliable , how do you do ? I am glad your are perswaded to go along with me ; and had even Obstinate himself , but felt what I have felt of the Powers and Terrours of what is yet unseen , he would not thus lightly have given us the back . Pliable . Come Neighbour Christian , since there is none but us two here , tell me now further , what the things are , and how to be enjoyed , whither we are going ? Ch. I can better conceive of them with my Mind , then speak of them with my ●…ongue : But yet since you are desirous to know , I will read of them in my Book . Pli. And do you think that the words of your Book are certainly true ? Ch Yes verily , for it was made by him that † cannot lye . Plia : Well said ; what things are they ? Ch. There is an * endless Kingdom to be Inhabited , and everlasting life to be given us ; that we may Inhabit that Kingdom for ever . Pli. Well said ; and what else ? Chr. There are Crowns of Glory to be given us ; † and Garments that will make us shine like the Sun in the Firmament of Heaven . Plia . This is excellent ; And what else ? Ch. There shall be no more crying , * nor sorrow ; For he that is owner of the places , will wipe all tears from our eyes . Pli. And what company shall we have there ? Ch. There we shall be with Seraphims , * and Cherubins , Creatures that will dazle your eyes to look on them : There also you shall meet with thousands , and ten thousands that have gone before us to that place ; none of them are hurtful , but loving , and holy : every one walking in the sight of God ; and standing in his presence with acceptance for ever : In a word , there we shall see the † Elders with their Golden Crowns : There we shall see the Holy † Virgins with their Golden Harps . There we shall see a Men that by the World were cut in pieces , burned in flames , eaten of Beasts , drownded in the Seas , for the love that they bare to the Lord of the place ; all well , and cloathed with b Immortality , as with a Garment . Pli. The hearing of this is enough to ravish ones heart ; but are these things to be enjoyed ? how shall we ●…ges to be Sharers hereof ? Ch. The Lord , the Governour of that Countrey , hath Recorded that c in this Book : The substance of which is , If we be truly willing to have it , he will bestow it upon us freely . Pli. Well , my good Companion , glad am I to hear of these things : Come on , let us mend our pace . Ch. I cannot go so fast as I would , by reason of this burden that is upon my back . Now I saw in my Dream , that just as they had ended this talk , they drew near to a very Miry Slough , that was in the midst of the Plain , and they being heedless , did both fall suddenly into the bogg . The name of the Slow was Dispond . Here therefore they wallowed , for a time , being grieviously bedaubed with the dirt ; And Christian , because of the burden that was on his back , began to sink in the Mire . Pli. Then said Pliable , Ah , Neighhour Christian , where are you now ? Ch. Truly , said Christian , I do not know . Pli. At that , Pliable began to be offended ; and angerly said to his Fellow , Is this the happiness you have told me all this while o●… ? if we have such ill speed at our first setting out , what may we exp●… , twixt this , and our Journeys e●…d ? d May I get out again with my life , you shall possess the brave Country alone for me . And with that be gave a desperate struggle or two , and got out of the Mire , on that side of the Slough which was next to his own House : So away he went , and Christian saw him no more . Wherefore Ch●… was left to tumble in the Slough of Dispondency alone , but still he endeavoured to struggle to that side of the Slough , that was still further e from his own House , and next to the Wicket-gate ; the which he did , but could not get out , because of the burden that was upon his back . But I beheld in my Dream , that a Man came to him , whose name was Help , and asked him , W●…at he did t●…e ? Chr. Sir , said Christian , I was directed this way by a Man called 〈◊〉 ; who directed me also to yonder Gate , that I might esc●…pe the wrath to come : And as I was going thither , I fell in here . Help . But why did you not look for f the steps ? Ch , Fear followed me so hard , that I ●…ed the next way , and fell in . Help . Give me thy hand . So he gave him his hand , and g he drew him out , and set him upon sound ground , and bid him go on his way . Then I stepped to him that pluck●… him out ; and said ; Sir. W●…ore ( since over this place , is the 〈◊〉 from the City of De●…n , 〈◊〉 yonder G●… ) is it , that this Plat is not ●…ded , that poor Trav●… 〈◊〉 go thither with 〈◊〉 〈◊〉 〈◊〉 he said unto me ; this Miry 〈◊〉 is such a place as cannot be mended : It is the descent whither the soum and filth that attends conviction 〈◊〉 sin , continually run , and therefore is it called the Slough of Dispond : for still as the sinner is awakened about his lost condition , there ariseth in his soul many fears , and doubts , and discouraging apprehensions , which all of them get together , and settle in this place : And this is the reason of the badness of this ground . It is not the h pleasure of the King , that this place should remain so bad ; his Labourers also , have by the direction of His Majesties Surveyors , been for above this sixteen hundred years , imploy'd about this patch of ground , if perhaps it might have been mended : yea , and to my knowledge , saith he , Here hath been swallowed up , at least . Twenty thousand Cart Loads ; Yea Millions of whol●… Instructions , that have at all seasons been ●…ght from all places of the Kings Dominions ; ( and they that can tell , say , they are the best Materials to make good ground of the pla●… ) If so be it might have been mended , but it is the Slough of Dispond still ; and so will be ; when they have done what they can . True , there are by the direction of the Law giver , certain good and subs●… , Steps●… , placed even through the very midst of this Slough ; but at such time as this place doth much spue out 〈◊〉 , as it doth against change of weather , these steps are hardly seen ; or if they be , Men through the diziness of their heads , step besides ; and then they are bemired to purpose , notwithstanding the steps be there ; but the ground is k good when they are once got in at the Gate . Now I saw in my Dream , that by this time Pliable was got home to his House again . So his Neighbours came to visit him ; and some of them called him wife Man for coming back ; and som●… called him Fool , for hazarding himself with 〈◊〉 : others again did mock at his Cowardliness ; saying , Surely 〈◊〉 yo●… began to venture , I would not have been so base to have given out 〈◊〉 a few ●…culties . So Pliable sat sneaking among them . But at last he got more confidence , and then they all turned their tales , and began to deride poor Christian behind his bac●… . And thus much concerning 〈◊〉 . By this time Christian was got up to the Gate . Now over the Gat●… there was Written , Knock and it shall be opened unto you . l He knocked therefore , more then once or twice , saying , May I now enter here 〈◊〉 will be within Open to sorry me , though I have bin An undeserving Rebels then shall I No●… fail to fing his lasting praise on ●…igh At last there came a grave Person to the Gate , named Good-will , who asked Who was there ? and whence he ca●… ? and what he would have ? Ch. Here is a poor burdened 〈◊〉 , I come srom the City of Destruction , but am going to Mount Zion , that I may be delivered from the wrath to come ; I would therefore . Sir , since I am informed that by this Gate is the way thither , know if you are willing to let me in . Good Will. m I ●…m willing with all my heart , said he ; and with that he op●…d the Gate . So when Ch●… was stepping in , the other gave him a pull ; Then ●…id Christian , What means that ? The other told him , A little distance from this Gate , there is erected a strong Castle , of which n Beelzebub is the Captain : from thence both he , and them that are with him shoot Arrows at those that come up to this Gate ; if happily they may dye before they can enter in . Then said Ch●…tian , I rejoyce and tremble . So when he was got in , the Man of the Gate asked him , Who directed him thither ? Ch. Evangelist bid me come hither and knock , ( as I 〈◊〉 ) And he said , that you , Sir , would 〈◊〉 me what I must do . Good Will. An open Door is set be●… 〈◊〉 , and no man can shut 〈◊〉 . Ch. Now I begin to reap the benefits of my hazzards . Good Will. But how is it that you came alone ? Ch. Because none of my Neighbours saw their danger , as I saw mine . Good Will. Did 〈◊〉 of them know of your coming ? Ch. Yes , my W●… and Children saw me at the first , and called 〈◊〉 me to 〈◊〉 again : Also some of my Neighbours stood crying , and calling after me to return ; but I put my Fingers in mine Ears , and so came on my way . Good Will. But did none of them follow you , to perswade you to go back ? Ch. Yes , both Obstinate , and Pliable : But when they saw that they could not prevail , Obstinate went railing back ; but Pliable came with me a little way . Good Will. But why did he not come through ? Ch. We indeed came both together , until we came at the Slow of Dispond , into the which , we also suddenly fell . And then was my Neighbour Pliable discouraged , and would not adventure further . o Wherefore g●…ing out again , on that side next to his own House ; he told me , I should possess the brave Countrey alone for him : So he went his way , and I came mine . He after Obstinate , and I to this Gate . Good Will. Then said Good Will , Alass poor Man , is the Caelestial Glo●…y of so small esteem with him , that he counteth it not worth running the hazards of a few difficulties to obtain it . Well , good Christian , come a little way with me , and I will teach 〈◊〉 about the way thou must go . Look before thee ; dost thou see this narrow way ? That is the way thou must go . It was cast up by the Patriarchs , Prophets , Christ , his Apostles ; and it is as straight as a Rule can make it : This is the way thou must go . Ch. But said Christian , Is there no turnings nor windings by which a Stranger may loose the way ? Good Will. Yes , there are many ways Butt down upon this ; and they are Crooked , and Wide : But thus thou may'st distinguish the right from the wrong , That only being straight and narrow . Then I saw in my Dream , That Christian asked him further , If he could not help him off with his burden that was upon his back ; For as yet he had not got rid thereof , nor could he by any means get it off without help . He told him ; As to the burden , be content to bear it , untill thou comest to the place of q Deliverance ; for there it will fall from thy back it self . Then Christian began to gird up his loins , and to address himself to Journey . So the other told him , that by that he was gone some distance from the Gate , he would come at the House of the Interpreter ; at whose Door he should knock ; and he would shew him excellent things . Then Christian took his leave of his Friend , and he again bid him , God speed . Then he went on , till he came at the House of the q Interpreter , where he knocked over and over : at last one came to the Door , and asked Who was there ? Ch. Sir , here is a Travailer , who was bid by an acquaintance of the Good-man of this House , to call here for my profit : I would therefore speak with the Master of the House : so he called for the Master of the House ; who after a little time came to Christian , and asked him what he would have ? Ch. Sir , said Christian , I am a Man that am come from the City of Destruction , and am going to the Mount Zion , and I was told by the Man that stands at the Gate , at the head of this way , That if I called here , you would shew me excellent things , r such as would be an help to me in my Journey . Inter. Then said the Interpreter , s Come in , I will shew thee that which will be profitable to thee . So he commanded his Man to light the Candle , and bid Christian follow him ; so he had him into a private Room , and bid his Man open à Door ; the which when he had done , t Christian saw a Picture of a very grave Person hang up against the Wall , and this was the fashion of it . u It had eyes lift up to Heaven , the best of Books in its hand , the Law of Truth was written upon its lips , the World was behind his back ; it stood as if it Pleaded with Men , and a Crown of Gold did hang over its head . Ch. Then said Christian , What means this ? Inter. The Man whose Picture this is , is one of a thousand , he can x beget Children , Travel in birth with Children , and y Nurse them himself , when they are born . And whereas thou seest him with eyes lift up to Heaven , the best of Books in his hand , and the Law of Truth writ on his lips : it is to shew thee , that his work is to know and unfold dark things to sinners ; even as also thou seest a him stand as if he Pleaded with Men : And whereas thou seest the World as cast behind him , and that a Crown hangs over his head ; that is , to shew thee that slighting and despising the things that are present , for the love that he hath to his Masters service , he is sure in the World that comes next to have Glory for his Reward : Now , said the Interpreter , I have shewed thee this Picture , first , b because the Man whose Picture this is , is the only Man , whom the Lord of the Place whither thou art going , hath Authorized , to be thy Guide in all difficult places thou mayest meet with in the way : wherefore take good heed to what I have shewed thee , and bear well in thy mind what thou hast seen ; lest in thy Journey , thou meet with some that pretend to lead thee right , but their way goes down to death . Then he took him by the hand , and led him into a very large Parlour that was full of dust , because never swept ; the which , after he had reviewed a little while , the Interpreter called for a man to sweep : Now when he began to sweep , the dust began so abundantly to fly about , that Christian had almost there with been 〈◊〉 : Then said the Interpreter to 〈◊〉 that stood by , Bring hither Water , and sprinkle the Room ; which when she had done , was swept and cleansed with pleasure . Ch. Then said Christian , What means this ? In. The Interpreter answered ; This Parlor is the heart of a Man that was never sanctified by the sweet Grace of the Gospel : The dust , is his Original Sin , and inward Corruptions that have defiled the whole Man ; He that began to sweep at first , is the Law ; but She that brought water , and did sprinkle it , is the Gospel : Now , whereas thou sawest that so soon as the first began to sweep , the dust did so fly about that the Room by him could not be cleansed , but that thou wast almost choaked therewith . This is to shew thee , that the Law , instead of cleansing the heart ( by its working ) from sin , d doth revive , put e strength into , and f increase it in the soul , as it doth discover and sorbid it , but doth not give power to subdue . Again , as thou sawest the Damsel sprinkle the Room with Water , upon which it was cleansed with pleasu●… This is to shew thee , that when the Gospel comes in the sweet and precious influences thereof to the heart , then I say , even as thou sawest the Damsel lay the dust by sprinkling the Floor with Water , so is sin vanquished and subdued , and the soul made clean , through the Faith of it ; and consequently : fit for the King of Glory to inhabit . I saw mor●…over in my Dream , h that the Interpreter took him by the hand , and had him into a little Room ; where sat two little Children , each one in his Chair : The name of the eldest was Passion , and of the other Patience ; Passion seemed to be much discontent , but Patience was very quiet . Then Christian asked , What is the reason of the discontent of Passion ? The Interpreter answered , The Governour of them would have him stay for his best things till the beginning of the next year ; but he will have all now : i Bu●… Patience is willing to wait . Then I saw that one came to k Passion , and brought him a Bag of Treasure , and poured it down at his feet ; the which he took up , and rejoyced therein ; and withall , laughed Patience to scorn : But I beheld but a while , and he had l lavished all away , and had nothing left him but Rags . Ch. Then said Christian to the Interpreter , m Expound this matter more fully to me . In. So he said , These two Lads are Figures ; Passion , of the Men of this World ; and Patience , of the Men of that which is to come : For as here thou seest , Passion will have all now , this year ; that is to say , in this World ; So are the Men of this World : they must have all their good things now , they cannot stay till next Year ; that is , untill the next World , for their Portion of good . That Proverb , A n Bird in the Hand is worth two in the Bush , is of more Authority with them , then are all the Divine Testimonies of the good of the World to come . But as thou sawest , that he had quickly lavished all away , and had presently left him , nothing but Raggs ; So will it be with all such Men at the end of this World. Ch. Then said Christian , Now I see that Patience has the best o Wisdom ; and that upon many accounts . 1. Because he stays for the best things . 2. And also because he will have the Glory of His , when the other hath nothing but Raggs . In. Nay , you may add another ; to wit , The glory of the next World will never wear out ; but these are suddenly gone . Therefore Passion had not so much reason to laugh at Patience , because he had his good things first , as Patience will have to laugh at Passion , because he had his best things last ; for first must give place to last , because last must have his time to come , but last gives place to nothing ; for there is not another to succeed : he therefore that hath his Portion first , must needs have a time to spend it ; but he that has his Portion last , must have it lastingly . Therefore it is said of q Dives , In thy life-time thou hadest , or receivedest thy good things , and likewise Lazarus evil things ; But now he is comforted , and 〈◊〉 art tormented . Ch. Then I perceive , 't is not best to covet things that are now ; but to wait for things to come . In. You say the Truth ; For the things tha●… are seen , are Temporal ; but the things that are not seen , are Eternal : But though this be so ; yet since things present , and our fleshly appetite , are such near Neighbours one to another ; and again , because things to come , and carnal sense , are such strangers one to another : therefore it is , that the first of these so suddenly fall into amity , and that distance is so continued between the second . Then I saw in my Dream , that the Interpreter took Christian by the hand , and led him into a place , where was a Fire burning against a Wall , and one standing by it always , casting much Water upon it to quench it : Yet did the Fire burn higher and hotter . Then said Christian , What means this ? The Interpreter answered , This fire is ●…e work of Grace that is wrought in the heart ; he that casts Water upon it , to extinguish and put it out , is the Devil : but in that thou seest the fire notwithstanding burn higher and hotter , thou shalt also see the reason of that : So he had him about to the back side of the Wall , where he saw a Man with a Vessel of Oyl in his hand , of the which he did also continually cast , but secretly , into the fire . Then said Christian , What means this ? The Interpreter answered , This is Christ , who continually with the Oyl ofhis Grace , maintains the work already begun in the heart ; By the means of which , notwithstanding what the Devil can do , the souls of his People ' prove gracious still . And in that thou sawest , that the Man stood behind the Wall to maintain the fire ; this is to teach thee , that it is hard for the tempted to see how this work of Grace is maintained in the soul. I saw also that the Interpreter took him again by the hand , and led him into a pleasant place , where was builded a stately Palace , beautiful to behold ; at the sight of which , Christian was greatly delighted ; he saw also upon the top thereof , certain Persons walked , who were cloathed all in Gold. Then said Christian , May we go in thither ? Then the Interpreter took him , and led him up toward the door of the Palace ; and behold , at the door stood a great Company of men , as desirous to go in , but durst not . There also sat a Man , at a little distance from the door , at a Table-side , with a Book , and his Inkhorn before him , to take the Name of him that should enter therein : He saw also that in the door-way , stood many Men in Armour to keep it ; being resolved to do to the Man that would enter , what hurt and mischief they could . Now was Christian somwhat in a muse : at last , when every Man started back for fear of the Armed Men ; Christian saw a Man of a very stout countenance come up to the Man that sat there to write ; saying , Set down my name , Sir ; the which when he had done , he saw the Man draw his Sword , and put an Helmet upon his Head , and rush toward the door upon the Armed Men , who laid upon him with deadly force ; but the Man , not at all discouraged , fell to cutting and hacking most fiercely ; so , after he had received and given many wounds to those that attempted to keep him out , he cut his way through them all , and pressed forward into the Palace ; at which there was a pleasant voice heard from those that were within , even of the Three that walked upon the top of the Palace . Come in , Come in ; Eternal Glory thou shalt win . So he went in , and was cloathed with such Garments as they . Then Christian smiled , and said , I think verily I ●…now the meaning of this . Now , said Christian , let me go hence : Nay stay ( said the Interpreter , ) till I have shewed thee a little more , and after that thou shalt go on thy way . So he took him by the hand again , and led him into a very dark Room , where there sat a Man in an Iron x Cage . Now the Man , to look on , seemed very sad : he sat with his eyes looking down to the ground , his hands ●…olded together ; and he sighed as if he would break his heart . ●…hen said Christian , What means this ? At which the Interpreter bid him talk with the Man. Chr. Then said Christian to the Man , What art thou ? The Man answered , I am what I was not once . Chr. What wast thou once ? Man. The Man said , I was once a fair and flourishing Professor , both in mine own eyes , and also in the eyes of others : I once was , as I thought , fair for the Coelestial City , and had then even joy at the thoughts that I should get thither . Chr. Well , but what art thou now ? Man. I am now a Man of Despair , and am shut up in it , as in this Iron Cage . I cannot get out ; O now I cannot . Chr. But how camest thou in this condition ? Man. I left off to watch , and be sober ; I laid the reins upon the neck of my lusts ; I sinned against the light of the Word , and the goodness of God : I have grieved the Spirit , and he is gone ; I tempted the Devil , and he is come to me ; I have provoked God to anger , and he has left me ; I have so hardened my heart , that I cannot repent . Then said Christian to the Interpreter , But is there no hopes for such a Man as this ? Ask him , said the Interpreter ? Nay , said Christian , pray Sir , do you . Inter. Then said the Interpreter , Is there no hope but you must be kept in this Iron Cage of Despair ? Man. No , none at all . Inter : Why ? the Son of the Blessed is very pitiful . Man. I have y Crucified him to my self , a fresh . I have despised z his Person , I have despised his Righteousness , I have counted his Blood an unholy thing , I have done despite a to the Spirit of Grace : Therefore I have shut my self out of all the Promises ; and there now remains to me nothing but threatnings , dreadful threatnings , faithful threatnings of certain Judgement , which shall devour me as an Adversary . Inter. For what did you bring your self into this condition ? Man. For the Lusts , Pleasures , and Profits of this World ; in the injoyment of which , I did then promise my self much delight : but now even every one of those things also bite me , and gnaw me like a burning worm . Inter. But canst thou not now repent and turn ? Man. God hath denied me repentance ; his Word gives me no encouragement to believe ; yea , himself hath shut me up in this Iron Cage ; nor can all the men in the World let me out . O Eternity ! Eternity ! how shall I grapple with the misery that I must meet with in Eternity ! Inter. Then said the Interpreter to Christian , Let this mans misery be remembred by thee , and be an everlasting caution to thee . Chr. Well , said Christian , this is fearful ; God help me to watch and be sober ; and to pray , that I may shun the causes of this mans misery . Sir , is it not time for me to go on my way now ? Inter. Tarry till I shall shew thee one thing more , and then thou shalt go on thy way . So he took Christian by the hand again , and led him into a Chamber , where there was one a rising out of Bed ; and as he put on his Rayment , he shook and trembled . Then said Christian , Why doth this Man thus tremble ? The Interpreter th●…n bid him tell to Christian the reason of his so doing , So he began , and said . This night as I was in my sleep , I Dreamed , and behold the Heavens grew exceeding black ; also it thundred and lightned in most fearful wise , that it put me into an Agony . So I looked up in my Dream , and saw the Clouds rack at an unusual rate ; upon which I heard a great sound of a Trumpet , and saw also a Man sit upon a Cloud , attended with the thousands of Heaven ; they were all in flaming fire , also the Heavens was on a burning flame . I heard then a voice , saying , Arise ye Dead , and come to Judgement ; and with that , the Rocks rent , the Graves opened , & the Dead that were therein , came forth ; some of them were exceeding glad , and looked upward ; and some sought to hide themselves under the Mountains : Then I saw the Man that sat upon the Cloud , open the Book ; and bid the World draw near . Yet there was by reason of a Fiery flame that issued out and came from before him , a convenient distance betwixt him and them , as betwixt the Judge and the Prisoners at the Bar. I heard it also proclaimed to them that attended on the Man that sat on the Cloud ; c Gather together the Tares , the Chaff , and Stubble , and cast them into the burning Lake ; and with that , the Bottomless pit opened , just whereabout I stood ; out of the mouth of which there came in an abundant manner Smoak , and Coals of fire , with hideous noises . It was also said to the same persons ; Gather my Wheat into my Garner . And with that I saw many catch't up d and carried away into the Clouds , but I was left behind . I also sought to hide my self , but I could not ; for the Man that sat upon the Cloud , still kept his eye upon me : my sins also came into mind , and my Conscience did accuse me on every side . Upon this I awaked from my sleep . Chr. But what was it that made you so fraid of this sight ? Man. Why I thought that the day of Judgement was come , and that I was not ready for it : but this frighted me most , that the Angels gathered up several , and left me behind ; also the pit of Hell opened her mouth ●…ust where I stood : my Conscience too within afflicted me ; and as I thought , the Judge had always his eye upon me , shewing indignation in his countenance . Then said the Interpreter to Christian , Hast thou considered all these things ? Chri. Yes , and they put me in hope and fear . Inter. Well , keep all things so in thy mind , that they may be as a Goad in thy sides , to prick thee forward in the way thou must go . Then Christian began to gird up his loins , and to address himself to his Journey . Then said the Interpreter , The Comforter be always with thee good Christian , to guide thee in the way that leads to the City . So Christian went on his way , saying , Here I have seen things rare , and profitable ; Things pleasant , dreadful , things to make me stable In what I have began to take in hand : Then let me think on them , and understand Wherefore they shewed me was , and let me be Thankful , O good Interpreter , to thee . Now I saw in my Dream , that the high way up which Christian was to go , was fenced on either side with a Wall , and that Wall is called Salvation . Up this way therefore did burdened Christian run , but not without great difficulty , because of the load on his back . He ran thus till he came at a place somewhat ascending ; and upon that place stood a Cross , and a little below in the bottom , a Sepulcher . So I saw in my Dream , that just as Christian came up with the Cross , his burden loosed from off his Shoulders , and fell from off his back ; and began to tumble ; and so continued to do , till it came to the mouth of the Sepulcher , where it fell in , and I saw it no more . Then was Christian glad e and lightsom , and said with a merry heart , He hath given me rest , by his sorrow ; and life , by his death . Then he stood still a while , to look and wonder ; for it was very surprizing to him , that the sight of the Cross should thus ease him of his burden . He looked therefore , and looked again , even till the springs that were in his head sent the f waters down his cheeks . Now as he stood looking and weeping , behold three shining ones came to him , and saluted him , with Peace be to thee : so the first said to him , Thy sins be forgiven . The second , stript him of his Rags , and cloathed him with change of Raiment . The third also set a mark in his fore-head , and gave him a Roll with a Seal upon it , which he bid him look on as he ran , and that he should give it in at the Coelestial Gate : so they went their way Then Christian gave three leaps for joy , and went out singing , Thus far did I come loaden with my sin ; Nor could ought ease the grief that I was in●… Till I came hither : What a place is this ! Must here be the beginning of my bliss ! Must here the burden fall from off my back ? Must here the strings that bound it to me , crack ? Blest Cross ! blest Sepalcher ! blest rather be The Man that there was put to shame for me . I saw then in my Dream that he went on thus , even untill he came at a bottom , where he saw , a little out of the way , three Men fast asleep with Fetters upon their heels . The name of the one was a Simple , another Sloth , and the third Presumption . Christian then seeing them lye in this case , went to them , if peradventure he might awake them . And cryed , You are like them that sleep on the top of a Mast , for the dead Sea is under you , a Gulf that hath no bottom : Awake therefore and come away , be willing also , and I will help you off with your Irons . He also told them , If he that goeth about like a roaring Lion comes by , you will certainly become a prey to his teeth . With that they lookt upon him , and began to reply in this sort : b Simple said , I see no danger ; Sloth said , Yet a little more sleep : and Presumption said , Every Fait must stand upon his own bottom , what is the answer else that I should give thee ? And so they lay down to sleep again , and Christian went on his way . Yet was he troubled to think , That men in that danger should so little esteem the kindness of him that so freely offered to help them ; both by awakening of them , counselling of them , and proffering to help them off with their Irons . And as he was troubled there-about , he espied two Men come tumbling over the Wall , on the left hand of the narrow way ; and they made up a pace to him . The name of the one was Formalist , and the name of the other Hypocrisie . So , as I said , they drew up unto him , who thus entered with them into discourse . Chr. Gentlemen , Whence came you , and whither do you 〈◊〉 Form. and Hyp. We were born in the Land of Vain-glory , 〈◊〉 are going for praise to Mount Sion . Chr. Why came you not in at the Gate which standeth at the beginning of the way ? Know you not that it is written , That he that cometh not in by the door , but climbeth up some other way , the same is a thief and a robber ? Form. and Hyp. They said , That to go to the Gate for entrance , was by all their Countrey-men counted too far about ; and that therefore their usual way was to make a short cut of it , and to climb over as they had done . Chr. But will it not be counted a Trespass , against the Lord of the City whither we are bound , thus to violate his revealed will ? Form. and Hyp. They told him , d That as for that , he needed not to trouble his head thereabout : for what they did , they had custom for ; and could produce , if need were , Testimony that would witness i●… , for more then a thousand years . Chr. But , said Christian , Will your Practce stand a 〈◊〉 at Law ? Form. & Hyp. They told him , That Custom , 〈◊〉 being of so long a standing , as above a thousand years , would doubtless now be admitted as a thing legal , by any Impartial Judge . And besides , said they , so be we get into the way , what 's matter which way we get in ; if we are in , we are in : thou art but in the way , who , as we perceive , came in at the Gate ; and we are also in the way , that came tumbling over the wall : Wherein now is thy condition better then ours ? Chr. I walk by the Rule of my Master , you walk by the rude working of your fancies . You are counted thieves already , by the Lord of the way ; therefore I doubt you will not be found true men at the end of the way . You come in by your selves without his direction , and shall go out by your selves without his mercy . To this they made him but little answer ; only they bid him look to himself . Then I saw that they went on every man in his way , without much conference one with another ; save that these two men told Christian , That , as to Laws and Ordinances , they doubted not but they should as conscientiously do them as he . Therefore said they , We see not wherein thou differest from us , but by the Coat that is on thy back , which was , as we tro , given thee by some of thy Neighbours , to hide the shame of thy nakedness . Chr. By c Laws and Ordinances , you will not be saved , since you came not in by the door . And as for this Coat that is on my back , it was given me by the Lord of the place whither I go ; and that , as you say , to cover my nakedness with . And I take it as a token of his kindness to me , for I had nothing but rags before . And besides , f thus I comfort my self as I go : Surely , think I , when I come to the Gate of the City , the Lord thereof will know me for good , since I have his Coat on my back ; a Coat that he gave me freely in the day that he stript me of my rags . I have moreover a mark in my forehead , of which perhaps you have taken no notice , which one of my Lords most intimate Associates , fixed there in the day that my burden fell off my shoulders . I will tell you moreover , that I had then given me a Roll sealed to comfort me by reading , as I go in the way ; I was also bid to give it in at the Coelestial Gate , in token of my certain going in after it : all which things I doubt you want , and want them , because you came not in at the Gate . To these things they gave him no answer , only they looked upon each other and laughed . Then I saw that they went on all , save that Christian kept before , who had no more talk but with himself , and that somtimes sighingly , and sometimes comfortably : also he would be often reading in the Roll that one of the shining ones gave him , by which he was refreshed . I beheld then , that they all went on till they came to the foot of an Hill , g at the bottom of which was a Spring . There was also in the same place two other ways besides that which came straight from the Gate ; one turned to the left hand , and the other to the right , at the bottom of the Hill : but the narrow way lay right up the Hill ( and the name of the going up the side of the Hill , is called Difficulty . ) Christian now went to the Spring and drank thereof to refresh himself , and then began to go up the Hill ; saying , This Hill , though high , I covet to ascend ; The difficulty will not me offend ; For I perceive the way to life lies here ; Come , pluck up , Heart ; le ts neither faint nor fear : Better , tho difficult , th'right way to go , Then wrong , though easie , where the end is wo. The other two also came to the foot of the Hill. But when they saw that the Hill was steep and high , and that there was two other ways to go ; and supposing also , that these two ways might meet again , with that up which Christian went , on the other side of the Hill : Therefore they were resolved to go in those ways ( now the name of one of those ways was Danger , and the name of the other Destruction . ) So h the one took the way which is called Danger , which led him into a great Wood ; and the other took directly up the way to Destruction , which led him into a wide field full of dark Mountains , where he stumbled and fell , and rise no more . I looked then after Christian , to see him go up the Hill , where I perceived he fell from running to going , and from going to clambering upon his hands and his knees , because of the steepness of the place . Now about the midway to the top of the Hill , was a pleasant i Arbour , made by the Lord of the Hill , for the refreshment of weary Travailers . Thither therefore Christian go●… , where also he sat down to rest him . Then he pull'd his Roll out of his bosom and read therein to his comfort ; he also now began afresh to take a review of the Coat or Garment that was given him as he stood by the Cross. Thus pleasing himself a while , he at last fell into a slumber , and thence into a fast sleep , which detained him in that place untill it was almost night , and in his sleep his i Roll fell out of his hand . Now as he was sleeping , there came one to him & awaked him saying , Go to the Ant , thou sluggard , consider her ways and be wise : and with that Christian suddenly started up , and sped him on his way , and went a pace till he came to the top of the Hill. Now when he was got up to the top of the Hill , there came two Men running against him amain ; the name of the one was Timorus , and the name of the other Mistrust . To whom Christian said , Sirs , what 's the matter you run the wrong way ? Timorus answered , That they were going to the City of Zion , and had got up that difficult place ; but , said he , the further we go , the more danger we meet with , wherefore we turned , and are going back again . Yes , said Mistrust , for just before us lye a couple of Lyons in the way , whether sleeping or wakeing we know not ; and we could not think , if we came within reach , but they w●…uld presently pull us in pieces . Chr. Then said Christian , You make me afraid , but whither shall I fly to be safe ? If I go back to mine own Countrey , That is prepared for Fire and Brimstone ; and I shall certainly perish there . If I can get to the Coelestial City , I am sure to be in safety there . I must venture : To go back is nothing but death , to go forward is fear of death , and life everlasting beyond it . I will yet go forward . So Mistrust and Timorus ran down the Hill ; and Christian went on his way . But thinking again of what he heard from the men , he felt in his bosom for his Roll , that he might read therein and be comforted ; but he felt and k found it not . Then was Christian in great distress , and knew not what to do , for he wanted that which used to relieve him , and that which should have been his Pass into the lestial City . Here therefore he began to be much perplexed , and knew not what to do ; at last he bethought himself that he had slept in the Arbour that is on the side of the Hill : and falling down upon his knees , he asked God forgiveness for that his foolish Fact ; and then went back to look for his Roll. But all the way he went back , who can sufficiently set forth the sorrow of Christians heart ? somtimes he sighed , somtimes he wept , and often times he chid himself , for being so foolish to fall asleep in that place which was erected only for a little refreshment from his weariness . Thus therefore he went back ; carefully looking on this side , and on that , all the way as he went , if happily he might find his Roll , that had been his comsort so many times in his Journey . He went thus till he came again within sight of the Arbour , whi●… he sat and slept ; but that sight renewed l his sorrow the more , by bringing again , even a fresh , his evil of sleeping unto his mind . Thus therefore he now went on bewailing his sinful sleep , saying , O wretched Man that I am , that I should sleep in the day-time ! that I should sleep in the midst os difficulty ! that I should so indulge the flesh , as to use that rest for ●…ase to my flesh , which the Lord of the Hill hath erected only for the relief of the spirits of Pilgrims ! How many steps have I took in vain ! ( Thus it happened to Israel for their sin , they were sent back again by the way of the Red-Sea ) and I am made to tread those steps with sorrow , which I might have trod with delight , had it not been for this sinful sleep . How far might I have been on my way by this time ! I am made to tread those steps thrice over , which I needed not to have trod but once : Yea now also I am like to be benighted , for the day is almost spent . O that I had not slept ! Now by this time he was come to the Arbour again , whe●… for a while he sat down and wept , but at last ( as Christian would have it ) looking sorrowfully down under the Settle , there he espied his Roll ; the which he with trembling and haste catch't up , and put it into his bosom ; but who can tell how joyful this Man was , when he had gotten his Roll again ! For this Roll was the assurance of his life and acceptance at the desired Haven . Therefore he laid it up in his bosom , gave thanks to God for directing his eye to the place where it lay , and with joy and tears be took him self again to his Journey . But Oh how nimbly now , did he go up the rest of the Hill ! Yet before he got up , the Sun went down upon Christian ; and this made him again recall the vanity of his sleeping to his remembrance , and thus he again began to condole with himself : Ah thou sinful sleep ! how for thysake am I like to be benighted in my Journey ! I must walk without the Sun , darkness must cover the path of my foet , and I must hear the noise of doleful Creatures , because of my sinful sleep ! Now also he remembred the story that Mistrust and Timorus told him of , how they were frighted with the sight of the Lions . Then said Christian to himself again , These Beasts range in the night for their prey , and if they should meet with me in the dark , how should I shift them ! how should I escape being by them torn pieces ? Thus he went on his way , but while he was thus bewayling his unhappy miscarriage , he lift up his eyes , and behold there was a very stately Palace before him , the name whereof was Beautiful , and it stood just by the High-way side . So I saw in my Dream , that he made haste and went forward , that if possible he might get Lodging there ; now before he had gone far , he entered into a very narrow passage , which was about a furlong off of the Porters Lodge , and looking very narrowly before him as he went , he espied two Lions in the way . Now , thought he , I see the dangers that Mistrust and Timorus , were driven back by . ( The Lions were Chained , but he saw not the Chains ) Then he was afraid , and thought also himself to go back after them , for he thought nothing but death was before him : But the Porter at the Lodge , whose name is m Watchful , perceiving that Christian made a halt , as if he would go back , cried unto him , saying , Is thy strength so small ? fear not the Lions , for they are Chained : and are pla ed there for trial of faith where it is ; and for discovery of those that have none : keep in the midst of the Path , and no hurt shall come unto thee . Then I saw that he went on , trembling for fear of the Lions ; but taking good heed to the directions of the Porter ; he heard them roar , but they did him no harm . Then he clapt his hands , and went on , till he came and stood before the Gate where the Porter was . Then said Christian to the Porter , Sir , What house is this ? and may I lodge here to night ? The Porter answered , This House was built by the Lord of the Hill : and he built it for the relief and security of Pilgrims . The Porter also asked whence he was , and whither he was going ? Chr. I am come from the City of Destruction , and am going to Mount Zion , but because the Sun is now set , I desire , if I may , to lodge here to night . Por. What is your name ? Chr. My name is now Christian but my name at the first was Graceless : I came of the Race of Japhet , whom God will perswade to dwell in the Tents of Shem. Por. But how doth it happen that you come so late , the Sun is set ? Chr. I had been here sooner , but that , wretched man that I am ! I slept in the Arbour that stands on the Hill side ; nay , I had notwithstanding that , been here much sooner , but that in my sleep I lost my Evidence , and came without it to the brow of the Hill ; and then feeling for it , and finding it not , I was forced with sorrow of heart , to go back to the place where I slept my sleep , where I found it , and now I am come . Por. Well , I will call out one of the Virgins of this place , who will , if she likes your talk , bring you in to the rest of the Family , according to the Rules of the House . So Watchful the Porter rang a Bell , at the sound of which , came out at the door of the House , a Grave and Beautiful Damsel , named Discretion , and asked why she was called . The Porter answered , This Man is in a Journey from the City of Destruction to Mount Zion , but being weary , and benighted , he asked me if he might lodge here to night ; so I told him I would call for thee , who after discourse had with him , may est do as seemeth thee good , even according to the Law of the House . Then she asked him whence he was , and whither he was going , and he told her . She asked him also , how he got into the way , and he told her ; Then she asked him , What he had seen , and met with in the way , and he told her ; and last , she asked his name , so he said , It is Christian ; and I have so much the more a desire to lodge here to night , because , by what I perceive , this place was built by the Lord of the Hill , for the relief and security of Pilgrims . So she smiled , but the water stood in her eyes : And after a little pause , she said , I will call forth two or three more of the Family . So she ran to the door , and called out Prudence , Piety , and C●…arity , who after a little more discourse with him , had him in to the Family ; and many of them meeting him at the threshold of the House , said , Come in thou blessed of the Lord ; this House was built by the Lord of the Hill , on purpose to entertain such Pilgrims in . Then he bowed his head , and followed them into the House . So when he was come in , and set down , they gave him somthing to drink ; and consented together that until supper was ready , some one or two of them should have some particular discourse with Christian , for the best improvement of time : and they appointed Piety and Prudence to discourse with him ; and thus they began . Piety . Come good Christian , since we have been so loving to you , to receive you in to our House this night ; let us , if perhaps we may better our selves thereby , talk with you of all things that have happened to you in your Pilgrimage . Chr. With a very good will , and I am glad that you are so well disposed . Piety What moved you at first to betake yourself to a Pilgrims life ? Chr. I was a driven out of my Native Countrey , by a dreadful sound that was in mine ears , to wit , That unavoidable destruction did attend me , if I abode in that place where I was . Piety . But how did it happen that you came out of your Countrey this way ? Chr. It was as God would have it , for when I was under the fears of destruction , I did not know whither to go ; but by chance there came a Man , even to me , ( as I was trembling and weeping ) whose name is b Evangelist , and he directed me to the Wicket-Gate , which else I should never have found ; and so set me into the way that hath led me directly to this House . Piety . But did you not come by the House of the Interpreter ? Chr. Yes , and did see such things there , the remembrance of which will stick by me as long as I live ; specially three c things , to wit , How Christ , in despite of Satan , maintains his work of Grace in the heart ; how the Man had sinned himself quite out of hopes of Gods mercy ; and also the Dream of him that thought in his sleep the day of Judgement was come . Piety . Why ? Did you hear him tell his Dream ? Cho. Yes , and a dreadful one it was . I thought it made my heart ake as he was telling of it , but yet I am glad I heard it . Piety . Was that all that you saw at the House of the Interpreter ? Chr. No , he took me and had me where he shewed me a stately Palace , and how the People were clad in Gold that were in it ; and how there came a venturous Man , and cut his way through the armed men that stood in the door to keep him out ; and how he was bid to come in , and win eternal Glory . Methought those things did ravish my heart ; I could have staid at that good Mans house a twelve-month , but that I knew I had further to go . Piety . And what saw you else in the way ? Chr. Saw ! Why I went but a little further , and I saw one , as I thought in my mind , hang bleeding upon the Tree ; and the very sight of him made my burden fall olf my back ( for I groaned under a weary burden ) but then it fell down from off me . 'T was a strange thing to me , for I never saw such a thing before : Yea , and while I stood looking up , ( for then I could not forbear looking ) three shining ones came to me : one of them testified that my sins were forgiven me ; another stript me of my Rags , and gave me this Broidred Coat which you see ; and the third set the mark which you see , in my forehead , and gave me this sealed Roll ( and with that he plucked it out of his bosom . ) Piety . But you saw more then this , did you not ? Chr. The things that I have told you were the best : yet some other small matters I saw , as namely I saw three Men , Simple , Sloth , and Presumption , lye a sleep a little out of the way as I came , with Irons upon their heels ; but do you think I could awake them ! I also saw Formalist and Hypocrisie come tumbling over the wall , to go , as they pretended , to Sion , but they were quickly lost ; even as I myself did tell them , but they would not believe : but , above all , I found it hard work to get up this Hill , and as hard to come by the Lions mouths ; and truly if it had not been for the good Man , the Porter that stands at the Gate , I do not know , but that after all , I might have gone back again : but now I thank . God I am here , and I thank you for receiving of me . Then Prudence thought good to ask him a few questions , and desired his answer to them . Pru. Do you not think somtimes of the Countrey from whence you came ? Chr. Yes , d but with much shame and detestation ; Truly , if I had been mindful of that Countrey from whence I came out , I might have had opportunity to have returned , but now I desire a better Countrey , that is , an Heavenly . Pru. Do you not yet bear away with you some of the things that then you were conversant withal ? Chr. Yes , but greatly against my will ; especially my inward and e carnal cogitations ; with which all my Countrey-men , as well as my self , were delighted ; but now all those things are my grief : and might I but chuse mine own things , I would f chuse never to think of those things mo●…e ; but when I would be doing of that which is best , that which is worst is with me . Pru. Do you not find sometimes , as if those things were vanquished , which at other times are your perplexity . Chr. Yes , but that is but seldom ; but they are to me g Golden hours , in which such things happens to me . Pru. Can you remember by what means you find your anoyances at times , as if they were vanquished ? Chr. Yes , when h I think what I saw at the Cross , that will do it ; and when I look upon my Broidered Coat , that will do it ; also when I look into the Ro●… that I carry in my bosom , that will do it ; and when my thoughts wax warm about whither I am going , that will do it . Pru. And what is it that makes you so desirous to go to Mount Zion ? Chr. Whv , there I hope to see him alive , that did hang dead on the Cross i and there I hope to be rid of all those things , that to this day are in me , an a●…oiance to me ; there they say there is no death , and there I shall dwell with such Company as I like best . For to tell you truth , I love him , because I wasby him eased of my burden , and I am ●…eary of my inward sickness ; I would fain be where I shall die no more , and with the Company that shall continually cry Holy , Holy , Holy. Now I saw in my Dream , that thus they sat talking together untill supper was ready . So when they had made ready , they sat down to meat ; Now the Table was furnished k with fat things , and with Wine that was well refined ; and all their talk l at the Table , was about the Lord of the Hill : As namely , about what he had done , and wherefore he did what he did , and why he had builded that House : and by what they said , I perceived that he had been a great Warriour , and had fought with and slain him that had the power of death , but not without great danger to himself , which made me love him the more . For , as they said , and as I believe ( said Christian ) he did it with the loss of much blood ; but that which put Glory of Grace into all he did , was , that he did it of pure love to his Countrey . And besides , there were some of them of the Household that said , they had seen and spoke with him since he did dye on the Cross ; and they have attested , that they had it from his own lips , that he is such a lover of poor Pilgrims , that the like is not to be found from the East to the West They moreover gave an instance of what they affirmed , and that was , He had stript himself of his glory that he might do this for the Poor ; and that they heard him say and affirm , That he would not dwell in the Mountain of Zion alone . They said moreover , That he had made many Pilgrims a Princes , though by nature they were Beggars born , and their original had been the Dunghil . Thus they discoursed together till late at night , and after they had committed themselves to their Lord for Protection , they betook themselves to rest . The Pilgrim they laid in a large upper Chamber , whose window opened towards the Sun rising ; the name of the Chamber was Peace , where he slept till break of day ; and then he awoke and sang , Where am I now ! is this the love and care Of Jesus , for the men that Pilgrims are ! Thus to provide ! That I should be forgiven ! And dwell already the next door to Heaven . So in the Morning they all got up , and after some more discourse , they told him that he should not depart , till they had shewed him the Rarities of that place . And first they had him into the Study , c where they shewed him Records of the greatest Antiquity ; in which , as I remember my Dream , they shewed him first the Pedigree of the Lord of the Hill , that he was the Son of the Ancient of Days , and came by an eternal Generation . Here also was more fully Recorded the Acts that he had done , and the names of many hundreds that he had taken into his service ; and how he had placed them in such Habitations that could neither by length of Days nor decaies of Nature , be dissolved . Then they read to him some of the worthy Acts that some of his Servants had done . As how they had subdued Kingdoms , wrought Righteousness , obtained Promises , stopped the mouths of Lions , quenched the d violence of Fire , escaped the edge of the Sword ; out of weakness were made strong , waxed valiant in fight , and turned to flight the Armies of the Aliens . Then they read again in another part of the Records of the House , where it was shewed how willing their Lord was to receive into his favour any , even any , though they in time past had offered great affronts to his Person and proceedings . Here also were several other Histories of many other famous things , of all which Christian had a view . As of things both Ancient and Modern ; together with Prophecies and Predictions of things that have their certain accomplishment , both to the dread and amazement of enemies , and the comfort and solace of Pilgrims . The next day they took him and had him into the e Armory ; where they shewed him all manner of Furniture , which their Lord had provided for Pilgrims , as Sword , Shield , Helmet , Brest plate , All-Prayer , and Shooes that would not wear out . And there was here enough of this to harness out as many men for the service of their Lord , as there be Stars in the Heaven for multitude . They also shewed him some of the Engines with which some of his Servants had done wonderful things . f They shewed him Moses Rod , the Hammer and Nail with which Jael slew Sisera , the Pitchers , Trumpets , and Lamps too , with which Gideon put to flight the Armies of Midi●… . Then they shewed him the Oxes goad wherewith Shamger slew six hundred men . They shewed him also the Jaw bone with which Sampson did such mighty feats ; they shewed him moreover the Sling and Stone with which David slew Goliah of Gath : and the Sword also with which their Lord will kill the Man of Sin , in the day that he shall rise up to the prey . They shewed him besides many excellent things , with which Christian was much delighted . This done , they went to their rest again . Then I saw in my Dream , that on the morrow he got up to go forwards , but they desired him to stay till the next day also , and then said they , we will , if the day be clear , shew you the g delectable Mountains ; which they said , wouldyet further add to his comfort ; because they were nearer the desired Haven , th●…n the place where at present he was . So he consented and staid . When the Morning was up , they had him to the top of the House , h and bid him look South , so he did ; and behold at a great distance he saw a most pleasant Mountainous Countrey , beautified with Woods , Vinyards , Fruits of all sorts , Flowers also ; Springs and Fountains , very delectable to behold . Then he asked the name of the Countrey , they said it was Immanuels Land : and it is a●… common , said they , as this Hill is to and for all the Pilgrims . And when thou comest there , from thence said they , thou maist see to the Gat●… of the Coelestial City , as the Shepheards that live there will make appear . Now he bethought himself of setting forward , and they were willing he should : but first , said they , le●… us go again into the Armory , so they did ; and when he came there , they k harn●…ssed him from head to foot with what was of proof , lest perhap●… he should meet with assaults in th●… way . He being therefore thus a●… coutred walketh out with his friend●… to the Gate , and there he asked the Porter if he saw any Pilgrims pass by , Then the Porter answered , Yes . Chr. Pray did you know him ? Por. I asked his name , and he told me it was Faithful . Chr. O , said Christian , I know him , he is my Towns-man , my near Neighbour , he comes from the place where I was born : how far do you think he may be before ? Porter . He is got by this time below the Hill. Chr. i Well , said Christian , good Porter the Lord be with thee , and add to all thy blessings much increase , for the kindness that thou hast shewed to me . Then he began to go forward , but Discretion , Piety , Charity , and Prudence , would accompany him down to the foot of the Hill. So they went on together , reiterating their former discourses till they came to go down the Hill. Then said Christian , As it was difficult coming up , so ( so far as I can see ) it is dangerous going down . Yes , said Prudence , so it is ; for it is an hard matter for a man to go down into the valley of Humiliation , as thou art now , and to catch no slip b●… the way ; therefore , said they , are we come out to accompany thee down the Hill. So he began to go down , but very warily , yet he caught a slip or too . Then I saw in my Dream , that these good Companions , when Christian was gone down to the bottom of the Hill , gave him a loaf of Bread , a bottle of Wine , and a cluster of Raisins ; and then he went on his way . But now in this Valley of Humiliation poor Christian was hard put to it , for he had gone but a little way before he espied a foul Fiend coming over the field to meet him ; his name is Apollyon . Then did Christian begin to be afraid , and to cast in his mind whither to go back , or to stand his ground . But he considered again , that he had no Armour for his back , and therefore thought that to turn the back to him , might give him greater advantage with ease to pierce him with his Darts ; therefore he resolved to venture , and stand his ground . For thought he , had I no more in mine eye , then the saving of my life , 't would be the best way to stand . So he went on , and Apollyon met him ; now the Monster was hidious to behold , he was cloathed with scales like a Fish ( and the●… are his pride ) he had Wings like a Dragon , and out of his belly came Fire and Smoak , and his mout●… was as the mouth of a Lion. Wh●…n he was come up to Christian , he beheld him with a disdainful countenance , and thus began to question with him . Apol. Whence come you , and whither are you bound ? Chr. I come from the City of Destruction , l which is the place of all evil , and am going to the City of Zion . Apol. By this I perceive thou art one of my Subjects , for all that Countrey is mine ; and I am the Prince and God of it . How is it then that thou hast ran away from thy King ? Were it not that I hope thou maiest do me more service , I would strike thee now at one blow to the ground . Chr. I was born indeed in your Dominions , but your service was hard , and your wages such as a man could not live on , for the wages of Sin is death ; therefore when I was come to years , I did as oth●…r considerate persons do , look out , if perhaps I might mend my self , Apol. There is no Prince that will thus lightly lose his Subjects ; neither will I as yet lose ●…hee . But since thou complainest of thy service and wages , m be content to go back ; what our Countrey will afford , I do here promise to give thee . Chr. But I have let my self to another , even to the King of Princes , and how can I with fairness go back with thee ? Apol. Thou hast done in this , accorcording to the Proverb , n changed a bad for a worse : but it is ordinary for those that have professed themselves his Servants , after a while to give him the slip , and return again to me : do thou so to , and all shall be well . Chr. I have given him my faith , and sworn my Allegiance to him ; how then can I go back from this , and not be hanged as a Traitor ? Apol. Thou didest the same to me , and yet I am willing to pass by all , if now thou wilt turn again , and go back . Chr. What I promised thee was in my non-age ; and besides , I count that the Prince under whose Banner now I stand , is able to absolve me ; yea , and to pardon also what I did as to my comp●…ance with thee : and besides , ( O thou destroying Apollyon ) to speak truth , I like his Service , his Wages , his Servants , his Government , his Company , and Countrey better then thine : and therefore leave off to perswade me further , I am his Servant , and I will follow him . Apol. Consider again when thou art in cool blood , what thou art like to meet with in the way that thou goest . Thou knowest that for the most part , his Servants come to an ill end , because they are transgressors against me , and my w●…ys : How many of them have been put to shameful deaths ! and besides , t●…ou countest his service better then mine , whereas he never came yet from the place where he is , to deliver any that served him out of our hands : but as for me , how many times , as all the World very well knows , have I delivered , either by power ●…or fraud , those that have 〈◊〉 fully served me , from him and thoug●… though taken by t●… , and so I will deliver thee . Chr. His forbearing at present to deliver them , is on purpose to try their love , whether they will cleave to him to the end : and as for the ●…ll end thou sayest they come too , that is most glorious in their account : For for present deliverance , they do not much expect it ; for they stay for their Glory , and then they shall have it , when their Prince comes in his , and the Glory of the Angels . Apol. Thou hast already been unfaithful in thy service to him , and how dost thou t●…ink to receive wages of him ? Chr. Wherein , O Apollyon , have I been unfaithful to him . Apol. Thou didst faint at first setting out , when thou wast almost ehoked in the Gulf of Dispond . Thou diddest attempt wrong ways to be rid of thy burd●… , whereas ●…ou shouldest have stayed till thy Prince had taken it off : Thou didst sin●…ully sleep and loose thy choice thing : thou wast also almost perswaded to go back , at the sight of the 〈◊〉 , 〈◊〉 when thou talkest of thy 〈◊〉 and of what thou hast heard , andseen , thou art inwardly desirous of vain-glory in all that thou sayest or doest . Chr. All this is true , and much more , which thou hast left out ; but the Prince whom I serve and honour , is merciful , and ready to forgive : but besides , these infirmitles possessed me in thy Countrey , for there I suckt them in , and I have groaned under them , been sorry for them , and have obtained pardon of my Prince . Apol. Then Apollyon broke out into a grievous rage , saying , I am an Enemy to this Prince : I hate his Person , his Laws , and People : I am come out on purpose to withstand thee . Chr. Apollyon beware what you do , for I am in the Kings High-way , the way of Holiness , therefore take heed to your self . Apol. Then Apollyon strodled quite over the whole breadth of the way , and ●…aid , I am void . of fear in this matter , prepare thy self to dye , for I swear thou shalt go no further , here will I spill thy soul ; and with that , he threw a flaming Dart a●… his brest , but Christian had a Shield in h●… ha●… with which he caught it , and so prevented the danger of that . Then did Christian draw , for he saw 't was time to bestir him ; and Apollyon as fast made at him , throwing Darts as thick as Hail ; by the which , notwithstanding all that Christian could do to avoid it , Apollyon wounded him in his head , his hand and foot ; this made Christian give a little back : Apollyon therefore followed his work amain , and Christian again took courage , and resisted as manfully as he could . This sore Combat lasted for above half a day , even till Christian was almost quite spent . For you must know that Christian by reason of his wounds , must needs grow weaker and weak●…r . Then Apollyon espying his opportunit●… , began to gat●…er up close to 〈◊〉 , and wrestling with him , gave him a dreadful fall ; and with that , Christians Sword flew out of his hand . Then said Apollion , I am sure of thee now ; and with that , he had almost prest him to death , so that Christian began to despair of life . But as God would have it , while Apollyon was fetching of his last blow , thereby to make a full end of this good Man , Christian nimbly reached out his hand for his Sword , and caught it , saying , Rejoyce not against me , O mine Enemy ! when I fall , I shall arise ; and with that , gave him a deadly thrust , which made him give back , as one that had received his mortal wound : Christian perceiving that , made at him again , saying , Nay , in all these things we are more then Conquerours . And with that , Apollyon spread forth his Dragons wings , and sped him away , that Christian for a ●…ason saw him no more . In this Combat no man can imagine , unless he had seen and heard as I did , what yelling , and hideous roaring Apollyon made all the time of the fight , he spake like a Dragon : and on the other side , what sighs and groans brast from Christi●…s heart . I never saw him all the while , give so much as one pleasant look , till he perceived he had wounded Apollyon with his two edged Sword , then indeed he did smile , and look upward : but 't was the dreadfullest ●…ight that ever I saw . So when the Battel was over , Christian sa●…d , I will here give thanks to him that hath delivered me out of the mouth of the Lion ; to him that did help me against Apollyon : and so he did , saying , Great Beelzebub , the Captain of this Fiend , Design'd my ruin ; therefore to this end He sent him harnest out , and he with rage That Hellish was , did fiercely me Ingage : But blessed Michael helped me , and I By dint of Sword did quickly make him flye ; Therefore to him let me give lasting praise , And thank and bless his holy name always . Then there came to him an hand , with ●…ome of the leaves of the Tree of Life , the which Christian took , and applyed to the wounds that he had received in the Battel , and was healed immediately . He also sat down in that place to eat Bread , and to drink of the Bottle that was given him a little before ; so being refreshed , he addressed himself to his Journey , with his a Sword drawn in his hand , for he said , I know not but some other Enemy may be at hand . But he met with no other affront from Apollyon , quite through this Valley . Now at the end of this Valley , was another , called the Vallev of the Shadow of Death , and C●…ristian must needs go through it , because the way to the Coelestial City lay through the midst of it : Now this Valley is a very solitary place . The Prophet b Jeremiah thus describes it , A Wilderness , a Land of desarts , and of Pits , a Land of drought , and of the shadow of death , a Land that no Man ( but a Christian ) passeth through , and where no ma●… dwelt . Now here Christian was worse put to it then in his fight with Apollyon , as by the sequel you shall see . I saw then in my Dream , that when Christian was got to the Borders of the Shadow of Death , there met him two Men , c Children of them that brought up an evil report of the good Land , making hast to go back : to whom Christian spake as follows . Chr. Whither are you going ? Men. They said , Back , back ; and would have you to do so too , if either life or peace is prized by you . Chr. Why ? what 's the matter ? said Chri●…ian . Men. Matter ! said they ; we were going that way as you are going , and went as far as we durst ; and indeed w●… were almost past coming back , for had we gone alittle further , we had not been here to bring the news to thee . Chr. But what have you met with , said Christian ? Men. Why we were almost in the Valley of the shadow of death , but that by good hap we looked ●…efore us , and saw the danger before we came to it . Chr. But what have you seen , said Christian ? Men. Seen ! Why the Valley it self , which is as dark as pitch ; we also saw there the Hobgoblins , Satyrs , and Dragons of the Pit : we heard also in that Valley a continual howling and yelling , as of a People under unutterable misery ; who there sat bound in affliction and Irons : and over that Valley hangs the discouraging d Clouds of confusion , death also doth always spread his wings o●…er it : in a word , it is every whit dr●…adful ; b●…ing utterly without Order . Chr. Then said Christian , I perceive not yet , by what you have said , but that e this is my way to the desired Haven . Men. Be it thy way , we will not chuse it for ours ; so they parted , and Christian went on his way , but still with his Sword drawn in his hand , for fear lest he should be assaulted . I saw then in my Dream , so far as this vall●…y reached , there was on the right hand a very d●…ep Ditch ; that Ditch is it into which the blind have led the blind in all Ages , and have both there miserably perished . Again , behold on the left hand , there was a very dangerous Quagg , into which , if even a good Man falls , he can find no bottom for his foot to stand on ; Into that Quagg King David once did fall , and had no doubt therein been smothered , had not He that is able , pluckt him out . The path-way was here also exceeding narrow , and therefore good Christian was the more put to it ; for when he sought in the dark to shun the ditch on the one hand , he was ready to tip over into the mire on the other ; also when he sought to escape the mirc , without great carefulness he would be ready to fall into the ditch . Thus he went on , and I heard him here sigh bitterly : for besides the dangers mentioned above , the path-way was here so dark , that oft times when he lift up his foot to set forward , he knew not where , or upon what he should set it next . About the midst of this Valley , I perceived the mouth of Hell to be , and it ●…tood also hard by the way side : Now thought Christian , what shall I do ? And ever and anon the flame and smoak would come out in such abundance , with sparks and hideousnoises , ( things that cared not for Christians Sword , as did Apollyon before ) that he was forced to put up his Sword , and betake himself to another weapon called f All-prayer , so he cried in my hearing , O Lord I beseech thee deliver my Soul. Thus he went on a great while , yet still the flames would be reaching towards him : also he heard doleful voices , and rushings too and fro , so that sometimes he thought he should be torn in pieces , or troden down like mire in the Streets . This frightful sight was seen , and these dreadful noises were heard byhim for several miles together : and coming to a place , where he thought he heard a company of Fiends coming forward to meet him , he stopt , and began to m●…e what he had best to do . Somtimes he had half a thought to go back . Then again he thought he might be half way through the Valley ; he remembred also how he had already vanquished many a danger : and that the danger of going back might be much more , then for to go forward , so he resolved to go on . Yet the Fiends seemed to come nearer and nearer , but wh●…n they were come even almost at him , he cried out with a most vehement voice , I will walk in the strength of the Lord God ; so they gave back , and came no further . One thing I would not let slip , I took notice that now poor Christian was so confounded , that he did not know his own voice : and thus I perceived it : Just when h●… was come over against the mouth of the burning Pit , one of the wicked ones got behind him , and stept up softly to him , and whisperingly suggested many grievous blasphemies to him , which he a verily thought had proceeded from his own mind . This put Christian more to it than any thing that he met with before , even to think that he should now blaspheme him that he loved so much before ; yet could he have helped it , he would not have done it : but he had not the discretion neither to stop his ears , nor to know from whence those blasphemies came . When Christian had travelled in this disconsolate condition some considerable time , he thought he heard the voice of a man , as going before him , saying , Though I walk through the valley of the shaddow of death , I will fear none ill , for thou art with me . Then was he glad , and that for these reasons : First , Because he gathered from thence that some who feared God were in this Valley as well as himself . Secondly , For that he perceived God was with them , though in that dark and dismal state ; and why not , thought he , with me , though by reason of the impediment that attends this place , I cannot perceive it . Thirdly , For that he hoped ( could he over-take them ) to have company by and by . So he went on , and called to him that was before , but he knew not what to answer , for that he thought himself to be alone : And by and by , the day broke ; then said Christian , He hath turned the shadow of death into the morning . Now morning being come , he looked back , not of desire to return , but to see , by the light of the day , what hazards he had gone through in the dark . So he saw more perfectly the Ditch that was on the one hand , and the Quag that was on the other ; also how narrow the way was which lay betwixt them both ; also now he saw the Hobgoblins , and Satyrs , and Dragons of the Pit , but all afar off , for after break of day , they came not nigh ; yet they were discovered to him , according to that which is writte●… , He discovereth deep things out of 〈◊〉 , and bringeth out to light the shadow of death . Now was Christian much affected with his deliverance from all the dangers of his solitary way , which dangers , tho he feared them more before , ●…et he saw them more clearly now , because the light of the day 〈◊〉 〈◊〉 conspicuous to him ; and about 〈◊〉 ●…ime th●… Sun was rising , and 〈◊〉 〈◊〉 another mercy to Christian : 〈◊〉 〈◊〉 must note , that tho the first p●…t 〈◊〉 the Valley of the Shadow of 〈◊〉 〈◊〉 dangerous , yet this 〈◊〉 〈◊〉 ●…hich he was yet to go , 〈◊〉 , 〈◊〉 〈◊〉 , far more dangerous : for 〈◊〉 〈◊〉 place where he now stood , even to the end of the Valley , the way was all along set so full of 〈◊〉 , Tra●…s , Gins , and Nets here , and so full of Pits , Pitfalls , deep holes and shelvings down there , that had it no●… 〈◊〉 dark , as it was when he came the first part of the way , 〈◊〉 〈◊〉 had a thousand souls , they had 〈◊〉 reason been cast away ; but as 〈◊〉 said , 〈◊〉 〈◊〉 the Sun was rising . Then said he , His candle shineth on my head , and by his light I go through darkness . In this light therefore ' he came to the end of the Valley . Now I saw in my Dream , that at the end of this Valley lay blood , bones , ashes , and mangled bodies of men , even of Pilgrims that had gone this way formerly : And while I was musing what should be the reason , I espi●…d alittle before me a Cave , where two Giants , Pope and Pagan , dwelt in old time , by whose Power and Tyranny the Men whose bones , blood , ashes , &c. lay there , were cruelly put to death . But by this place Christian went without much danger , whereat I somewhat wondered ; but I have learnt since , that Pagan has been dead many a day ; and as for the other , though he be yet alive , he is by reason of age , and also of the many shrewd brushes that he met with in his younger dayes , grown so crazy , and stiff in his joynts , that he can now do little more then sit in his Caves mouth , grinning at Pilgrims as they go by , and biting his nails , because he cannot come at them . So I saw that Christian went on his way , yet at the sight of the old Man , that sat in the mouth of the Cave , he could not tell what to think , specially because he spake to him , though he could not go after him ; saying , You will never mend , till more of you be burned : but he held his peace , and set a good face on●…t , and so went by , and catcht no hurt . Then sang Christian , O world of wonders ! ( I can say no l●…ss ) That I s●…ould be preserv'd in that d●…stress That I have met with here ! O blessed bee That hand that from it hath delivered me ! Dangers in darkness , Devils , Hell and Sin , Did compassme , while I this V●…le was in : Yea , Snares , and Pits , and Traps , and Nets did lie My path about , that worthless silly I Might have been catch●…t , in t angled , and cast down : But since I live , let JESUS wear the Crown . Now as Christian went on his way , he came to a little ascent , which was cast up on purpose , that Pilgrims might see before them : up there therefore Christian went , and looking forward , he saw Faithful before him , upon his Journey . Then said Christian aloud , Ho , ho , So-ho ; stay and I will be your Companion . At that Faithful looked behind him , to whom Christian cried again , Stay , stay , till I come up to you : But fai●…ful answered , No , I am upon my life , and the Avenger of Blood is behind me . At this Christian was somwhat moved , and puting to all his strength , he quickly got up with Faithful , and did also over-run him , so the last was first . Then did Christian vain-gloriously smile , because he had gotten the start of his Brother : but not taking good heed to his feet , he suddenly stumbled and fell , and could not rise again , untill Faithful came up to help him . Then I saw in my Dream , they went very lovingly on together ; and had sweet discourse of all things that had happpened to them in their Pilgrimage ; and thus Christian began . Chr. My honoured and well beloved Brother Faithsul , I am glad that I have overtaken you ; and that God has so tempe●…ed our spirits , that we can walk as Companions in this so pleasant 〈◊〉 pa●…t . Fai. I had thought dear 〈◊〉 , to ●…ave had your company quite from our Town , but you did get the start of me , wherefore I was 〈◊〉 to come thus m●…ch of the way alone . Chr. How lo●…g d●…d y●…u 〈◊〉 in the City of Destruction , 〈◊〉 you set out ●…ter me on your Pilgrimage ? Fai. Till I could stay no longer ; for there was great talk pr●…sently after you was gone out , that our City would in short time with Fire from Heaven be burned down to the ground . Chr. What! Did your Neighbours talk so ? Faith. Yes , ●…twas for a while in every bodies mouth . Chr. What , and did no more of them but you come out to escape the danger ? Faith. Though there was , as I said , a great talk thereabout , yet I do not think they did firmly believe it . For in the heat of the discourse , I heard some of them deridingly speak of you , and of your desperate Journey , ( for so they called this your Pilgrimage ) but I did believe , and do still , that the end of our City will be with Fire and Brimstone from above : and therefore I have made mine escape . Chr. Did you hear not talk of Neighbour Pliable ? Faith. Yes Christian , I heard that he followed you till he came at the Slough of Dispond ; where , as some said , he fell in ; but he would not be known to have so done : but I am sure he was soundly bedabled with that kind of dirt . Chr. And what said the Neighbours to him ? Faith. He hath since his going back been had greatly in derision , and that among all sorts of People : some do mock and despise him , and scarce will any set him on work . He is now seven times worse then if he had never gone out of the City . Chr. But why should they be so set against him , since they also despise the way that he forsook ? Faith. Oh , they say , Hang him , he is Taurn-Coat , he was not true to his profession I think God has stired up even his Enemies to hiss at him , and make him a Proverb , because he hath forsaken the way . Chr. Had you no talk with him before you came out ? Faith. I met him once in the Streets , but he leered away on the other side , as one ashamed of what he had done ; so I spake not to him . Chr. Well , at my first setting out , I had hopes of that Man ; but now I fear he will perish in the over thr●…w of the City , for it is happened to him according to the true Proverb , The Dog is turned to his Vomit again , and the Sow that was Washed to her wallowing in the mirc . Faith. They are my fears of him too : But who can hinder that which will be ? Well Neighbour Faithful , said Christian , let us leave him ; and talk of things that more immediately concern our selves . Tell me now , what you have met with in the way as you came ; for I know you have met with some things , or else it may be writ for a wonder . Faith. I escaped the Slough that I perceive you fell into , and got up to the Gate without that danger ; only I met with one whose name was Wanton , that had like to have done me a mischief . Chr. 'T was well you escaped her Net ; Joseph was hard put to it by her , and he escaped her as you did , but it had like to have cost him his life . But what did she do to you ? Faith. You cannot think ( but that you know somthing ) what a flattering tongue she had , she lay at me hard to turn aside with her , promising me all manner of content . Chr. Nay , she did not promise you the content of a good conscience . Faith. You know what I mean , all carnal and fleshly content . Chr. Thank God you have escaped her : The a abhorred of the Lord shall fall into her Ditch . Faith. Nay , I know not whether I did wholly escape her , or no. Chr. Why , I tro you did not consent to her de●…res ? Faith. No , not to defile my self ; for I remembred an old writing that I had seen , which saith , Her steps take hold of Hell. So I shut mine eyes , because I would not be bewitched with her looks : then she railed on me , and I went my way . Chr. Did you meet with no other as-sau●… as you came ? Faith. Wh●…n I came to the foot of the Hill called Di●…iculty , I met with a very aged Man , who asked me , What I was , and whither bound ? I told him , That I was a Pilgrim , going to the Coele●… C●…ty : Then said the old Man , T●…ou lookest like an honest fellow ; W●…le thou be co●…nt to dwell with me , for the wages that I shall give thee ? Then I asked him his name , and where he dwelt ? He said his name was Adam the first , and do dwell in the Town of b ●…eceit . I asked him then , What was his work ? and what the wages that he would give ? He told me , That his work was many delights ; and his wages , that I should be his Heir at last . I further asked him , What House he kept , and what other Servants he had ? so he told me , That his House was maintained with all the dainties in the world , and that his Servants were those of his own begetting . Then I asked , If he had any children ? He said that he had but three Daughters , The c lusts of the flesh , the lusts of the eyes , and the pride of life , and that I should marry them all , if I would . Then I asked , How long time he would have me live with him ? And he told me , As long as he lived himself . Chr. Well , and what conclusion came the Old Man , and you to , at last ? Faith. Why , at first I found my self somewhat inclinable to go with the Man , for I thought he spake very fair ; But look●…ng in his foreh●…d as I talked with him , I saw there written , Put off the old Man with his deeds . Chr. And how then ? Faith. Then it came burning hot into my mind , whatever he said , and however he flattered , when he got me home to his House , he would sell me for a Slave . So I bid him sorbear to talk , for I would not come near the door of his House . Then he reviled me , and told me ●…hat he would send such a on●… after me , that should make my way bitter to my soul : So I turned to go away from him : But just as I turned my self to go thence , I felt him take hold of my flesh , and give me such a deadly twitch back , that I thought he had pull'd part of me after himself ; T●…is made me cry , d O wret●…d Man ! So I went on my way up the Hill. Now when I had got about half way up , I looked behind me , and saw one coming after me , swift as the wind ; so he overtook me just about the place where the Settle stands . Chr. Just there , said Christian , d●…d I sit down to rest me ; but being overcome with sleep , I there lost this Roll out of my bosom . Faith. But good Brother here me out : So soon as the Man over-took me , he was but a word and a blow : for down he knockt me , and laid me for dead . But when I was a little come to my self again , I asked him wherefore he served me so ? he said , Because of my secret inclining to Adam the first ; and with that , he strook me another deadly blow on the brest , and beat me down backward , so I lay at his foot as dead as before . So when I came to my self again , I cried him mercy ; but he said , I know not to shew mercy , and with that knockt me down again He had doubtless made a hand of me , but that one came by , and bid him forbear . Chr. Who was that , that bid him forbear ? Faith. I did not know him at first , but as he went by , I perceived the holes in his hands , and his side ; then I concluded that he was our lord So I went up the Hill. Chr. That Man that overtook you , was Moses , e he spareth none , neither knoweth he how to shew mercy to those tha●… transgress his Law. Faith. I know it very well , it was not the first time that he has met with me . T was he that came to me when I dwelt securely at home , and that told me , He would burn my House over my head , if I staid there . Chr. But did not you see the House that stood there on the top of that Hil●… on the side of which Moses met you ? Faith. Yes , and the Lions too , before I came at it ; but for the Lions , I think they were a sleep , for it was about Noon ; and because I had so much of the day before me , I passed by the Porter , and came down the Hill. Chr. He told 〈◊〉 indeed that he saw you go by , but I wish you had called at the House ; for they would have shewed you so many 〈◊〉 , that you would scarce 〈◊〉 forgot them to the day of your death . But pray tell me , did you meet no body 〈◊〉 the Valley of Humility ? Faith. 〈◊〉 , I 〈◊〉 with one Discontent , who would willingly have perswaded me to go back again with 〈◊〉 : his reason was , 〈◊〉 that the 〈◊〉 was 〈◊〉 without Honour ; he told me moreover , That there to go , was the way to disobey all my 〈◊〉 , as Pride , Arogancy , Self-Conceit , worldly Glory , with others , who he knew , as he said , would be very much offended , if I made such a Fool of my self , as to wade through this Valley . Chr. Well , and how did you answer him ? Faith. I told him , That although all these that he named might claim kindred 〈◊〉 me , and that rightly , ( for 〈◊〉 they were my Relations , according to the 〈◊〉 ) yet since 〈◊〉 came a Pilgrim , they have disowned me , as I also have rejected them ; and therefore they were to me now , no more then if they had never been of my Linage ; I told him moreover , That as to this Valley , he had quite miss-represented the thing : for before Honour is Humility , and a haughty spirit before a fall . Therefore said I , I had rather go through this 〈◊〉 to the Honour that was so accounted by the wisest , then chuse that which he esteemed most worth our asfections . Chr. Met you with nothing else in that Valley ? Faith. Yes , I met with Shame ; But of all the Men that I met 〈◊〉 in my Pilgrimage , he I think bears the wrong name : the other would be said nay , after after a little argumentation ( and some what else ) but this bold faced 〈◊〉 , would never have done Chr. Why , what did he say to you ? Faith. What! why he objected against Religion it self ; he said it was a pitiful low 〈◊〉 business for a Man to mind Religion ; he said that a tender conscience was an un-manly thing , and that for a Man to watch over his words and ways , so as to tye up himself from that hectoring liberty , that the brave spirits of the times accustom themselves unto , would make me the Ridicule of the times . He ob ected also , that but few of the Mighty , Rich , or Wise , were ever of my 〈◊〉 ; nor any of them , before they were perswaded to be Fools , and to be of a voluntary fondness , to venture the loss of 〈◊〉 , for 〈◊〉 body else knows what . He moreover objected the base and low estate and condition of 〈◊〉 that were chiefly the Pilgrims of the 〈◊〉 ; in which they lived , 〈◊〉 their ignorance , and want of understanding in all natural Science . Yea , he did hold me to it at 〈◊〉 〈◊〉 〈◊〉 , about a great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then here I relate ; as , that it was a shame to sit whining and mourning 〈◊〉 a Sermon , and a 〈◊〉 to come sighing and 〈◊〉 home . That it was a shame to ask my 〈◊〉 forgiveness for petty faults , or to make restitution where I had taken from any : He said also that Religion made a man grow strange to the great , because of a few vices ( which he called by finer names ) and made him own and respect the base , because of the same Religious fraternity . And is not this , said he , a shame ? Chr. And what 〈◊〉 you say to him ? Faith. Say ! I could not tell what to say at the first . Yea , he put me so to it , that my blood came up in my face , even this Shame 〈◊〉 it up , and had almost beat me quite off . But at last I began to consider , That that which is 〈◊〉 esteemed among Men , is had in abomination with God. And I thought again , This Shame tells me what men are , but it tells me nothing what God , or the word of God is . And I thought moreover , That at the day of docm , we shall not be doomed to death or life , according to the 〈◊〉 spirits of the world ; but according to the Wisdom and Law of the Highest . Therefore thought I , what God fays , is best , is best , though all the Men in the world are against it . Seeing then , that God prefers his 〈◊〉 , seeing God prefers a tender Conscience , seeing they that make themselves Fools for the Kingdom of Heaven , are wisest ; and that the poor that loveth Christ , is richer then the 〈◊〉 Man in the world that hates him ; Shame depa●…t , thou art an ●…y to my Salvation : shall I entertain thee against my Soveraign Lord ? How then shall I look him in the face at his coming ? Should I now be 〈◊〉 of his wavs and Servants , how can I expect the blessing ? But indeed this Shame was a 〈◊〉 〈◊〉 , I could scarc●… shake him out of my company ; yea , he would be haunt●…g of me , and continually 〈◊〉 me in the car , with some one or other of the 〈◊〉 that a●…nd R●…ion : but at last I told him , 'T was but in vain to attempt further in th●…s business ; for those things that he disdained , in those did I see most glory : And so at last I got past this importunate one . The tryals that those men do meet withal That a●…e obediont to the Heavenly call , Are manifold , and suited 〈◊〉 the flesh , And come , and come , and come again afresh ; That now , or somtime else , we by them may Be taken , overcome , and cast away . O let the Pilgrims , let the Pilgrims then , Be vigilant , and quit themselves like men . Chr. I am glad , my Brother , that thou didst withstand this Villain so bravely ; for of all , as thou sayst , I think he has the wrong name : for he is so bold as to follow us in the Streets , and t●… attempt to put us to shame before all men ; that is , to make us ashamed of that which is good : but if he was not himself audacious , he would never at empt to do as he does , but let us still resist him : for notwithstanding all his Bravadoes , he promoteth the Fool , and none else . The Wise shall Inherit Glory , said Solomon , but shame shall be the promotion of Fools . Faith. I think we must cry to him for help against shame , that would have us be valtant for the Truth upon the Earth . Chr. Iou say true . But did you meet no body else in that Valley ? Faith. No not I , for I had Sun-shine all the rest of the way , through that , and also through the Valley of the shadow of death . Chr. 'T was well for you , I am sure it ●…ed f●…r otherwise with me . I had for a long s●…ason , as soon almost as I entred into that Valley , a dreadful Combat with that foul ●…nd Apollyon : Yea , I thought verily he would have killed me ; especially when he got me down , and crusht me under him , as if he would have crusht me to pieces . For as he threw me , my Sword flew out of my hand ; nay he told me , He was sure of me : but I crie●… to God , and he heard me , and delivered me out of all my troubles . Then I entred into the Val●…ey of the shadow of death , and had no light for almost half the way through it . I thought I should a been killed there , over , a●…d over ; But at last , day brake , and the Sun rise , and I went through that which was behind with far more ease and q●…iet Moreover , I saw in my Dream , that as they went on , Faithful , as he chanced to look on one side , saw a Man whose name is Talkative , walking at a distance besides them , ( for in this place , there was room enough for them all to walk ) He was a tall Man , and somthing more comely at a distance then at hand . To this Man , Faithful addressed himself in this manner . Faith. Friend , Whither away ? Are you going to the Heavenly Countrey ? Talk. I am going to that same place . Faith. That is well : Then I hope we may have your good Company . Talk. With a very good will , will I be your Companion . Faith. Come on then , and ●…et us go together , and let us spend our time in discoursing of things that are profitable . Talk To talk of things that ar●… good , to me is very acceptable , wi●… you , or with any other ; and I am glad that I have met with those that incline to so good a work . For to speak the truth , there are but few that care thus to spend their time ( as they are in their travels ) but chuse much rather to be speaking of things to no profit , and this hath been a trouble to me . Faith. That is indeed a thing to be l●…mented , for what things so wort by of the use of the tongue and mouth of men on E●…th , as are the things of the God of ●…ven ? Talk. I like you wonderful well , for your saying is full of conviction ; and I will add , What thing so pleasant , and what so profitable , as to talk of the things of God ? What things so pleasant ? ( that is , if a man hath any delight in things that are wonderful ) for instance : If a man doth delight to talk of the History or the Mystery of things , or if a man doth love to talk of Miracles , Wonders or Signs , wh●…re shall he find things Recorded so delightful , and so sweetly penned , as in the holy Scripture ? Faith. That 's true : but to be profited by such things in our talk , should be that which we design . Talk. That is it that I said : for to talk of such things is most pro●…itable , for by so doing , a Man may get knowledge of many things , as of the vanity of earthly things , and the be fit of things above : ( thus in general ) but more particularly , By this a man may learn the necessity of the New-birth , the insufficiency of our works , the need of Christs righteousness , &c. Besides , by this a man may learn by talk , what it is to repent , to believe , to pray , to suffer , or the like : by this also a Man may learn what are the great promises & consolations of the Gospel , to his own comfort . Further , by this a Man may learn to refute false opinions , to vindicate the truth , and also to instruct the ignorant . Faith. All this is true , and glad am I to hear these things from you . Talk. Alas ! the want of this is the cause that so few understand the need of faith , and the necessity of a work of Grace in their Soul , in order to eternal life : but ignorantly live in the works of the Law , by which a man can by no means obtain the Kingdom of Heaven . Faith. But by your leave , Heavenly knowledge of these , is the gift of God ; no man attaineth to them by humane industry , or only by the talk of them . Talk. All this I know very well , for a man can receive nothing except it be given him from Heaven ; all is of Grace , not of works : I could give you an hundred Scriptures for the confirmation of this Faith. Well then , said Faithful , what is that one thing , that we shall at this time found our discourse upon ? Talk. What you will : I will talk of things Heavenly , or things Prophanes ; things Moral , or things Evang 〈◊〉 ; things Sacred , or things Prophanes ; things past , or things to come ; thing forraign , or things at home ; things more Essential , or things Circumstantial : provid●…d that all be done to our profit . Faith. Now did Faith●…ul begin to wonder ; and stepping to Christian , ( for he walked all this while by himse●… , ) he said to him , ( but softly ) What a brave Companion have we got ! Surely this man will make a very excellen●… Pilgrim . Chr. At this Christian modestly smiled , and said , This man with whom you are so taken , will 〈◊〉 with this tongue of his , twenty of th●…m that know him not . Faith : Do you know him then ? Chr. Know him ! Yes , better th●…n he knows himself . Faith. Pray what is he ? Chr. His name is Talkative , he dwelleth in our Town ; I wonder that you should be a stranger to him , only I consider that our Town is large . Faith. Whose Son is he ? And whereabout doth he dwell ? Chr. He is the Son of one Saywell , he dwelt in Prating-row ; and he i●… known of all that are acquainted with him , by the name of Talkative in Prating-row : and notwithstanding his fine tongue , he is but a sorry fellow . Faith. Well , he 〈◊〉 to be a very pretty man. Chr. That is , to them that have not through acquaintance with him , for he is b●…st abroad , n●…ar home he is ugly 〈◊〉 : your saying , That he is a 〈◊〉 , brings to my mind what I have observ●…d in the work of the Painter , whose Pictures shews best at a distance ; but very near , more unpleasing . Faith. But I am reddy to think 〈◊〉 do but jest , because you smiled . Chr. God-forbid that I should fest , ( though I smiled ) in this matter , or that I should accuse any falsely ; I will give you a further discovery of him : This man is for any company , and for any talk ; as he talketh now with you , so will he ●…alk when he is on the Ale-bench : and the more drink he hath in his crown , the more of these things he hath in his mouth : Religion hath no place in his heart , or house , or conversation ; all he hath , lieth in his tongue , and his Religion is to make a noise therewith . Faith Say you so ! Then am I in this man greatly d●…eived Chr Deceived ! you may be sure of it . Remember the Proverb , They say and do not : but the Kingdom of God is not in word , but in power . He ●…alketh of Prayer , of Repentance , of Faith , and of the New birth : but he knows but only to talk of them . I have been in his Family , and have observed him both at home and abroad ; and I know what I say of him is the truth . His house is as empty of Religion , as the white of an Egg is of savour . There is there , neither Prayer , nor sign of Repentance for sin : Yea , the bruit in his kind serves God far better then he . He is the very stain , reproach , and shame of Religion to all that know him ; it can hardly have a good word in all that end of the Town where he dwells , through him . Thus say the common People that know him , A Saint abroad , and a Devil at home : His poor Family finds it so , he is such a churl , such a railer at , and so unreasonable with his Servants , that they neither know how to do for , or speak to him . Men that have any dealings with him , say 't is better to deal with a Turk then with him , for sairer dealing they shall have at their hands . This Talkative , if it be possible , will go beyond them , defraud , beguile , and over-reach them . Besides , he brings up his Sons to follow his stops ; and if he findeth in any of them a foolish timorousness ( for so he calls the first appearance of a tender conscience ) he calls them fools and blockheads ; and by no means will imploy them in much , or speak to their commendations before others . For my part I am of opinion , that he has by his wicked life caused many to stumble and fall ; and will be , if God prevent not , the ruine of many more . Faith. Well , my Brother , I 〈◊〉 bound to believe you ; not only because you say you know him , but also because like a Christian , you make your reports of men . For I cannot think that you speak these things of ill will , but because it is even so as you say . Chr. Had I known him no more than you , I might perhaps have thought of him as at the first you did : Yea , had he received this report at their hands only that are enemies to Religion , I should have thought it had been a slander : ( A Lot that often falls from bad mens mouths upon good mens Names and Professions : ) . But all these things , yea and a great man●… more as bad , of my own knowledge I can prove him guilty of . Besides , good men are ashamed of him , they can neither call him Brother nor Friend ; the very naming of him among them , makes them blush , if they know him . Fa. Well , I see that Saying and Doing are two things , and hereafter I shall better observe this distinction . Chr. They are two things indeed , and are as diverse as are the Soul and the Body : For as the Body without the Soul , is but a dead Carkass ; so , Saying , if it be alone , is but a dead Carkass also . The Soul of Religion is the practick part : Pure Religion and undefiled , before God and the Father , is this , To visit the Fatherless and Widows in their affliction , and to keep himself unspoted from the World. This Talkative is not aware of , he thinks that bearing and saying will make a good Christian , and thus he deceiveth his own Soul. Hearing is but as the sowing of the Seed ; talking is not sufficient to prove that fruit is indeed in the heart and life ; and let us assure our selves , that at the day of Doom , men shall be judged according to their fruits . It will not be said then , Did you believe ? but , Were you Doers , or Talkers only ? and accordingly shall they be judged . The end of the World is compared to our Harvest , and you know m●…n at Harvest regard nothing but Fruit. Not that any thing can be accepted that is not of Faith : But I speak this , to shew you how insignificant the profession of Talkative , will be at that day . Fa. This brings to my mind that of Moses , by which he describeth the beast that is clean . He is such an one that parteth the Hoof , and cheweth the 〈◊〉 : Not that parteth the Hoof only , 〈◊〉 that cheweth the Cudonly . The Hare cheweth the Cud , but yet is unclean , because he parteth not the Hoof. And this truly resembleth Talkative ; he cheweth the Cud , he seeketh knowledge , he cheweth upon the Word , but he divideth not the Hoof , he parteth not with the way of sinners ; but as the Hare , retaineth the foot of a Dog , or Bear , and therefore he is unclean . Chr. You have spoken , for ought I know , the true Gospel sense of those Texts , and I will add an other thing . Paul calleth some men , yea and those great Talkers too , sounding Brass , and Tinckling Cymbals ; that is , as he Expounds them in another place , Thin●…s without life , giving sound . Things without life , that is , without the true Faith and Grace of the Gospel ; and consequently , things that s●…all never be placed in the Kingdom of Heaven among those that are the Ch●…ldren of life : Though their sound by their talk , be as if it were the Tongue or voice of an Angel. Fait . Well , I was not so fond of his Company as first , but I am as sick of it now . What shall we do to be rid of him ? Chr. Take my advice , and do as I bid you , and you shall find that he will soon be sick of your Company too , except God shall touch his heart and turn it . Fait . What would you have me to do ? Chr. Why , go to him , and enter into some serious discourse about the power of Religion : And ask him plainly ( when he has approved of it , for that he will ) whether this thing be set up in his Heart , House or Conversation . Fait . Then Faithful stept forward again , and said to Talkative : Come , what chear ? how is it now ? Talk. Thank you , Well . I thought we should have had a great deal of Talk by this time . Fait . Well , if you will , we will fall to it now ; and since you left it with me to state the question , let be this : How doth the saving grace of God discover it self , when it is in the heart of man ? Talk. I perceive then that our talk must be about the power of things ; Well , 't is a very good question , and I shall be willing to answer you . And take my answer in brief thus . First , Where the Grace of God is in the heart , it causeth there a great out-cry against sin . Secondly Fait . Nay hold , let us consider of o●…e at once : I think you should rather say , It showes it self by inclining t●…e So●…l to abhor its sin . Talk. Why , what diff●…nce is there between crying out again●…t and abhoring of sin ? Fait . O●… ! a great deal ; a man may cry out a●…ainst sin , of policy ; but he c●…nnot abhor it , but by vertue of a G●…dly antipathy a●…ainst it : I have 〈◊〉 〈◊〉 cry out against sin in the 〈◊〉 〈◊〉 〈◊〉 yet can abide it well enough in 〈◊〉 〈◊〉 〈◊〉 , and house , and conversation . Josephs Mistris cried out with aloud voice , as if she had been very holy ; but she would willingly , notwithstanding that , have committed uncleanness with him . Some cry out against sin , even as t●…e Mother cries out against 〈◊〉 〈◊〉 in her lap , when she calleth it 〈◊〉 〈◊〉 naughty Girl , and then falls to hugging and kissing it . Talk. You lie at the catch , I perceive . Fait . No not I , I am only f●…r seting things right . But what is the second thing whereby you would prove a discovery of a work of grac : in the heart ? Talk. Great knowled●…e of Gospel Mysteries . Fai●… . This signe should have been first , but first or l●…st , it is also false ; for , Knowledge , great knowledge , may be obtained in the mysteries of the Gospel , and yet no work of grace in the Soul. Yea , if a man have all knowledge , he may yet be nothing , and so consequently be no child of God. When Christ said , Do you know all th●…se things ? And the Disciplés had a●…swered , Yes : He addeth , Blessed ar●… ve if vedo them . He doth not lay 〈◊〉 〈◊〉 〈◊〉 in the knowing of them , but in 〈◊〉 〈◊〉 〈◊〉 them . For there is a know●… 〈◊〉 〈◊〉 attended with doing : He 〈◊〉 〈◊〉 his Masters will , and 〈◊〉 〈◊〉 . A man may know ●…ike an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be no Christia●… ; therefore you sign is not true . Indeed to know , is a 〈◊〉 that pleaseth Talkers and Boasters ; but to do , is that which pleaseth God. Not that the heart can be good without knowledge , for without that the heart is naught : There is therefore knowledge , and knowledge . Knowledge that resteth in the bare speculation of things , and knowled●…e that is accompanied with the grace of ●…aith and love , which puts a 〈◊〉 upon doing even the will of God from the heart : the first of these will serve the Talker , but without the other the true Christian is not content . Give me understanding , and I shall keep thy Law , yea I shall observe it with , my whole heart , Psal. 119. 34. Talk. You lie at the catch again , this is not for edification . Fait . Well , if you please propound another sign how this work of grace discovereth it self where it is . Talk. Not I , for I see we shall not agree . Fait . Well , if you will not , will you give me leave to do it ? Talk. You may use your Liberty . Fait . A work of grace in the soul di●…covereth it self , either to him that hath it , or to standers by . To him that hath it , thus . It gives him conviction of sin , especially of the defilement of his nature , and the sin of unbelief , ( for the sake of which he is sure to be damned , if he findeth not mercy at Gods hand by faith in Jesus Christ. ) T●…is sight and sense of things workers in hi●… sorrow and shame for sin ; he findeth moreover revealed in hi●… the Saviour of the World , and the absolute necessity of closing with him for life , at the which he findeth hungrings and thirstings after him , to which h●…grings , &c. the promise is made N●…●…ccording to the strength or weakness of his faith in his Saviour , so is his joy and peace , so is his love to holiness , so are his desires to know him more , and also to serve him in this World. But though I say it discovereth it self thus unto him ; yet it is but seldom that he is able to conclude that this is a work of Grace , because his corruptions now , and his abused reason , makes his mind to mis-judge in this matter ; therefore in him that hath this work , there is required a very sound Judgement , before he can with steddiness ●…onclude that this is a work of Grace . To others it is thus discovered . 〈◊〉 . By an experimental confession of his Faith in Christ. 2. By 〈◊〉 life answerable to that confession , to wit , a life of holiness ; heart-holiness , family-holiness ( if he hath a Family ) and by Conversation-holiness in the World : which in the general teacheth him , inwardly to abhor his Sin , and himself for that 〈◊〉 , to suppress it in his Family , and to promote holiness in the World ; ●…ot by talk only , as an Hypocrite or Talkative Person may do : but by a practical Subjection in 〈◊〉 , and Love , to the power of the word : And now Sir , as to this brief description of the work of Grace , and also the discovery of it , if you have ou●…t to object , object : if not , then give me leave to propound to you a second question . Talk. Nay , my part is not now to object , but to hear , let me therefore have your second question . Faith. It is this , Do you experience the first part of this description of it ? and doth your life and conversation testifie the same ? or standeth your Religion in Word or in Tongue , and not in Deed and Truth ? pray , if you incline to answer me in this , say no more then you know the God above will say Amen to ; and also , nothing but what your Conscience can justifie ●…ou in . For , not he that commendeth himself is approved , but whom the Lord commen●… deth . Besides , to say I am thus , and thus , when my Conversation , and all my Neighbours tell me , I lye , is great wickedness . Talk. Then Talkative at first began to blush , but recovering himself , Thus he replyed , You come now to Experience , to Conscience , and God : and to appeals to him for justification of what is spoken : This kind of discourse I did not expect , nor am I disposed to give an answer to such questions , because , I count not my self bound thereto , unless you take upon you to be a Catechizer ; and , though you should so do , yet I may refuse to make you my Judge : But I pray will you tell me , why you ask me such questions ? Faith. Because I saw you forward to talk , and because I knew not that you had ought else but notion . Besides , to tell you all the Truth , I have heard of you , that you are a Man whose Religion lies in talk , and that your Conversation gives this your Mouth-profession , the lye . They say You are a spot among Christians , and that Religion fareth the worse for your ungodly conversation , that some already have stumbled at your wicked ways , and that more are in danger of being destroyed thereby ; your Religion , and an Ale-House , and Covetousness , and uncleanness , and swearing , and lying , and vain Company-keeping ; &c. will stand together The proverb is true of you , which is said of a Whore ; to wit , That she is a shame to all Women ; so you are ashame to all Professors Talk. Since you a●…e ready to take up reports , and to judge so rashlas you do ; I cannot but conclude you are some peevish , or melancholly Man , not fit to be discou●…sed with ; and so adieu . Chr. Then came up C●…ristian , and said to his Brother , I told you how it would happen , your words and his lusts could not agree ; he had rather leave your company , then reform his life : but he is gone as I said , let him go ; the loss is no mans but his own , he has saved us the trouble of going from him ; for 〈◊〉 continuing , as I suppose he will do , as he is , he would have been but a blot in our Company : besides , the Apostle says , From such withdraw thy self . Faith. But I am glad we had this little discourse with him , it may happen that he will think of it again ; however , I have deals plainly with him ; and so am clear of his blood , if he perisheth . C●…r You did well to talk so plainly to him as you did , there is but little of this faithful dealing with men now a days ; and that makes Religion so stink in the nostrills of many , as it doth : for they are these Talkative Fools , whose Religion is only in word , and are debauched and vain in their Conversation , that ( being so much admitted into the Fellowship of the Godly ) do stumble the World , blemish Christianity , and grieve the Sincere . I wish that all Men would deal with such , as you have done , then should they either be made more conformable to Religion , or the company of Saints would be too hot for them . How Talkative at first lifts up his Plumes ! How bravely doth he speak ! how he presumes To drive down all before him ! but so soon As Faithful talks of Heart-work , like the Moon That 's past the full , into the wain he 〈◊〉 And so 〈◊〉 , 〈◊〉 he that Heart work k●…ows . Thus they went on talking of what they had seen by the way ; and so made that way easie , which would otherwise , no doubt , have been tedious to them : for now they went through a Wilderness . Then I saw in my Dream , that when they were got out of the Wilderness , they presently saw a Town before them , and the name of that Town is Vanity ; and at the Town there is a ●…air kept , called VanityFair : It is kept all the Year long , it beareth the name of Vanity Fair , because the Town where t is kept , is lighter then Vanity ; and also , because all that is there sold , or that cometh thither , is Vanity . As is the saying of the wise , All that cometh is vanity . This Fair is no new erected business , but a thing of Ancient standing ; I will shew you the original of it . Almost five thousand years agone , there were Pilgrims walking to the Coelestial City , as these two honest persons are ; and 〈◊〉 , Apollyon , and Legion , with thei●… Companions , perceiving by the path that the Pilgrims made , that their way to the City lay through this Town of Vanity , they contrived , here to set up a Fair ; a Fair wherein should be sold of all ●…orts of Va●…ty , and that it should last all the year long . Therefore at this Fair are all such Merchandize sold , As Houses , Lands , Trades , Places , Honours , Preferments , Titles , Countreys , Kingdoms , Lusts , Pleasures and Delights of all sorts , as Whores , Bauds , Wives , Husbands , Children , Masters , Servants , Lives , Blood , Bodies , Souls , Silver , Gold , Pearls , p●…ecious Stones , and what not . And moreover , at this Fair there is at all times to be seen Juglings , chea●… , Games , Plays , Fools , Apes , Knaves , and Rogues , and that of all sorts . Here are to be seen , and that for nothing , Thefts , Murders , Adultries , False-swearers , and that of a blood-red colour . And as in others fairs of less moment , there are the several Rows and Streets , under their proper names , where such and such Wares are vended : So here likewise , you have the proper Places , Rows , Streets , ( viz. Countreys , and Kingdoms , ) where the Wares of this Fair are ●…oonest to be found : Here is the Brittain ●…ow , the French Row , the Itali●… Row , the Spanish Row , the German Row , where several sorts of Vanities are to be sold. But as in other fairs some one Commodity is as the chief of all the fair , so the Ware of Rome and her Merchandize is greatly promoted in this fair : Only our English Nation , with some others , have taken a d●…slike thereat . Now , as I said , the way to the Caelestial City lyes just thorow this Town , where this lusty Fair is kept ; and he that will go to the City , and yet not go thorow this Town , must n●…ds go out of the World. The Prin●…e of Princes himself , when here , went through this Town to his own Countrey , and that upon a Fai●…-day too : Yea , and as I think , it was ●…eelzebub the chief Lord of this Fair , that invited him to buy of his Va●… ; yea , would have made him Lord of the Fair , would he but have done him Reverence as he went thorow the Town . Yea , because he was such a person of Honour , Reelzebub had him from Street to Street , and shewed him all the Kingdoms of the World in a little time , that he might , if possible , alure that Blessed One , to cheapen and buy some of his Vanities . But he had no mind to the Merchandize , and therefore left the Town , without laying out so much as one Farthing upon these Vanities . This Fair therefore is an Ancient thing , of long standing , and a very great Fair. Now these Pilgrims , as I said , must needs go thorow this fair : Well , so they did ; but behold , even as they entred into the fair , all the people in the fair were moved , and the Town it self as it were in a Hubbub about them ; and that for several reasons : For , First , The Pilgrims were cloathed with such kind of Rai●…ent , as was diverse from the Rai●…ent of any that Traded in that fair . The people therefore of the fair made a great gazing upon them : Some said they were Fools , some they were Bedlams , and some they are Outlandish-men . Secondly , And as they wondred at their Apparel , so they did likewise at their Speech , for few could understand what they said ; they naturally spoke the Language of Can●…an , but they that kept the fair , were the men of this World : So that from one end of the fair to the other , they seemed Barbarians each to the other . Thirdly , But that which did not a little amuse the Merchandizers , was , that these Pilgrims set very light by all their Wares , they cared not , so much as to look upon them : and if they called upon them to buy , they would put their fingers in their ears , and cry , Turn away mine eyes from beholding vanity ; and look upwards , signifying that their Trade and Traf●…ick was in Heaven . One chanced mockingly , beholding the carriages of the men , to say unto them , What will ye buy ? but they , looking gravely upon him , said , We buy the Truth . At that , there was an occasion taken to despise the men the more ; some mocking , some ●…aunting , some speaking reproachfully , and some calling upon others to smite them . At last things came to an hubbub and great stir in the fair , in so much that all order was confounded . Now was word pr●…sently brought to the great one of the fair , who quickly came down , and deputed some of his most trusty friends to take these men into examination , about whom the fair was almost overturned . So the men were brought to examination ; and they that sat upon them , asked them whence they came , whether they went , and what they did there in such an unusual Garb ? The men told them , that they were Pilgri●…s and Strangers in the World , and that they were going to their own Countrey , which was the Heavenly Jerusalem ; and that they had giv●…n none occasion to the men of the Town , nor yet to the Merchandizers , thus to abuse them , and to let them in their Journey . Except it was , for that , when one asked them what they would buy , they said they would buy the Truth . But they that were appointed to examine them , did not believe them to be any other then Bedlams a●…d Mad , or else such as came to put all things into a confusion in the fair . Therefore they took them and beat them , and besmeared them with dirt , and then put them into the Cage , that they might be made a Sp●…ctacle to all the men of the fair . There therefore they lay for some time , and were made the objects of any mans sport , or malice , or revenge . The great one of the fair laughing still at all that befel them . But the men being patient , and not rendering railing for railing , but contrary wise blessing , and gi●…ng good words for bad , and kin 〈◊〉 for injuries done : Some 〈◊〉 in the fair that were more 〈◊〉 , 〈◊〉 less prejudiced then the ●…est , b●…gan to check and blame the base●…●…rt for their continual abuses done 〈◊〉 them to the men : They therefor●… in angry manner let fly at them again , counting them as bad as the men 〈◊〉 the Cage , and telling them that ●…ey seemed confederates , and should be made partakers of their misfortun●…s . The other replied , That for ought they could see , the men were quiet , and sober , and intended no body any harm ; and that there were many that Traded in their fair , that were more worthy to be put into the Cage , yea , and Pillory too , th●…n were the men that they had abused . Thus , after divers words had passed on both sides , ( the men themselves behav ng themselves all the while very wisely and soberly before them , ) they fell to some Blows , and did harm one to another . Then were these two poor men brought before their Examiners again , and there charged as being guilty of the late Hubbub that had been in the fair . So they beat them pitifully , and hanged Irons upon them , and led them in Chaines , up and down the fair , for an example and a terror to others , lest any should further speak in their behalf , or joyn thems●…lves unto them . But Christian and Faithful behaved themselves yet more wisely , and received the ignominy and shame that was cast upon them , with so much meekness and patience , that it won to their side ( though but few in comparison of the rest ) several of the men in the fair : This put the other party yet into a greater rage , insomuch that they concluded the death of these two men . Wherefore they threatned that the Cage nor Irons should serve their turn , but that they should die , for the abuse they had done , and for deluding the men of the fair . Then were they remanded to the Cage again until further order should taken with them . So they put them in , and made their feet ●…ast in the Stocks . Then a convenient time being appointed , they brought them forth to their Tryal in order to their Condemnation . When the time was come , they were brought before their Enemies and arraigned ; the Judge's name was Lord Hategood . Their Indictment was one and the same in substance , though somewhat varying in form , the Contents whereof was this . That they were enemies to , and sturbers of their Trade ; that they had made Commotions and Divisions in the Town , and had won a party to their own most dangerous opinions , in contempt of the Law of their Prince . Then Faithful began to answer , That he had only set himself against that which had set it self against him that is higher then the highest . And said he , As for disturbance , I make none , being my self a man of Peace ; the Party that were won to us , were won by beholding our Truth and Innocence , and they are only turned from the worse to the better . And as to the King you talk of , 〈◊〉 he is Beelzebub , the Enemy of our Lord , I defie him and all his Angels . Then Proclamation was made , that they that had ought to say for their Lord the King against the Prisoner at the Bar , should sorthwith appear and give in their evidence . So there came in three Witnesses , to wit , Envy , Superstition , and Picktbank . They was then asked , If they knew the Prisoner at the Bar ? and what they had to say for their Lord the King against him . Then stood forth Envy , and said to this effect ; My Lord , I have known this man a long time , and will attest upon my Oath before this honourable Bench , That he is — Jud●…e . Hold , give him his Oath ; So they sware him . Then he said , My Lord , This man , notwithstanding his plausible name , is one of the vilest men in our Countrey ; He neither regardeth Prince nor People , Law nor Custom : but doth all that he can to possess all men with certain of his disloyal notions , which he in the general calls Principles of Faith and Holiness . And in particular , I heard ●…im once my self affirm , That Christianity , and the Customs of our Town of Vanity , were Diametrically opposi●…e , and could not be reconciled . By which saying , my Lord , he doth at once , not only condemn all our laudable doings , but us in the doing of them . Judg. Then did the Judge say to him , Hast thou any more to say ? Env. My Lord I could say much more , only I would not be tedious to the Court. Yet if need be , when the other Gentlemen have given in their Evidence , rather then any thing shall be wanting that will dispatch him , I will enlarge my Testlmony against him . So he was bid stand by . Then they called Superstition , and bid him look upon the Prisoner ; they also asked , What he could say for th●…ir Lord the King against him ? Then they sware him , so he began . Super. My Lord , I have no great acquaintance with this man , nor do I desire to have further knowledge of him ; However this I know , that he is a very pestilent fellow , from some discourse that the other day I had with him in this Town ; for then talking with him , I heard him say , That our Religion was naught , and such by which a man could by no means please God : which sayings of his , my Lord , your Lordship very well knows , what necessarily thence will follow , two wit , That we still do worship in vain , are yet in our Sins , and finally shall be damned ; and this is that which I have to say . Then was Pickthank sworn , and bid say what he knew , in behalf of their Lord the King against the Prisoner at the Bar. Pick. My Lord , and you Gentlemen all , This fellow I have known of a long time , and have heard him speak things that ought not to be spoke . For 〈◊〉 〈◊〉 rai●…ed on our noble 〈◊〉 〈◊〉 , and hath spoke 〈◊〉 〈◊〉 of his honourable 〈◊〉 , whose names are the Lord Oldm●…n , the Lord 〈◊〉 ac●…ght , the Lord Luxurious , the Lord Desire of V●…in - 〈◊〉 , my old Lord Lechery , Sir Having Greedy , with all the rest of our 〈◊〉 ; and he hath said moreover , that if all men were of his mind , if possible , there is not one of these noble Men should have any longer a being in this Town . Besides , he hath not been afraid to rail on you , my Lord , who are now appointed to be h●…s Judge , calling you an ungod●…y Villian , with many other such like vilify●…ng terms , by which he hath bespatter●…d most of the G●…ntry of our Town . When this Pickthank had told h●…s ●…ale , the Judge directed his speech to the Prisoner at the Bar , saying , Thou Runagate , Heretick , and Traitor , hast thou h●…ard what th●…se hone it Gentlemen have witness●…d against thee ? Faith. May I speak a few words in my own defence ? Judg. Sirrah , Sirrah , thou deservest to live no longer , but to be slain imm●…diately upon the place ; yet that all men may see our gentlen●…ss towards th●…e , let us see what thou hast to say . Fa●…th . 1. I say then in answer to what Mr. Envy hath spok●…n , I never said ought but this , That what Rule , or L●…ws , or Custom , or People , were flat against the Word of God , are diametrically opposite to Christianity . If I have said a miss in this , convince me of my errour , and I am ready here before you to make my recantation . 2. As to the second , to wit , Mr. 〈◊〉 , and his charge against me , I said only this , That in the worship of God there is required a divine Faith ; but there can be no divine Faith , without a divine Revelation of the will of God : therefore whatever is thrust into the worship of God , that is not agreeable to a divine Revelation , cannot be done but by an humane Faith , which Faith will not profit to Eternal life . 3. As to what Mr. Pickthank hath said , I say , ( avoiding terms , as that I am said to rail , and the like ) That the Prince of this Town , with all the Rablement his Attendants , by this Gentlemen named , are more fit for a being in Hell , then in this Town and Countrey ; and so the Lord have mercy upon me . The●… the Judge called to the Jury ( who all this while stood by , to hear a●…d observe ) Gentlemen of the Jury , you see this man about whom so great an uproar hath been made in this Town : you have also heard what these worthy Gentlemen have witnessed against him ; also you have heard his reply and confession : It lieth now in your brests to hang him , or save his life . But yet I think meet to instruct you into our Law. There was an Act made in the days of Pharaoh the Great , Servant to our Prince , That lest those of a contrary Religion should multiply and grow too strong for him , their Males should be thrown into the River . There was also an Act made in the days of Nebuchadnezzar the Great , another of his Servants , That whoever would not fall down and worship his golden Image , should be thrown into a fiery Furnace . There was also an Act made in the days of Darius , That who so , for some time , called upon any God but his , should be cast into the Lions Den. Now the substance of these Laws this Rebel has broken , not only in thought ( which is not to be born ) but also in word and deed ; which must therefore needs be intollerable . For that of Pharaoh , his Law was made upon a supposition , to prevent mischief , no Crime being yet apparent ; but here is a Crime apparent . For the second and third , you see he disputeth against our Religion ; and for the Treason he hath confessed , he deserveth to die the death . Then Then went the Jury out , whose names were Mr. Blind-man , Mr. No-good , Mr. Malice , Mr. Love lust , Mr. Live-loose , Mr. Heady , Mr. High-mind , Mr. Enmity , Mr. Lyar , Mr. Cruelty , Mr. Hate-light , and Mr. Implacable , who every one gave in his private Ve●…dict against him among themselves , and afterwards unanimously concluded to bring him in guilty before the Judge . And first Mr. Blind-man , the foreman , said , I see ●…learly that this man is an Heretick . Then said Mr. No-good , Away with such a fellow from the Earth . Ay , said Mr. Malice , for I hate the very looks of him . Then said Mr. Love-lust , I could never indure him . Nor I , said Mr. Live-loose , for he would alwayes be condemning my way . Hang him , hang him , said Mr. Heady . A sorry Scrub , said Mr. High-mind . My heart riseth against him , said Mr. Enmity . He is a Rogue , said Mr. Lyar. Hanging is too good for him , said Mr. Cruelty . Le ts dispatch him out of the way , said Mr. Hate-light . Then said Mr. Implacable , Might I have all the World given me , I could not be reconciled to him , therefore let us forthwith bring him in guilty of death : And so they did , therefore he was presently Condemned , To be had from the place where he was , to the place from whence he came , and there to be put to the most cruel death that could be invented . They therefore brought him ou●… , to do with him according to their Law ; and first they Scourged him , then they Buffetted him , then they Lanced his flesh with Knives ; after that , they Stoned him with Stones , then prickt him with their Swords , and last of all they burned him to Ashes at the Stake . Thus came Faithful to his end . Now , I saw that there stood behind the multitude , a Chariot and a couple of Horses , waiting for Faithful , who ( so soon as his adversaries had dispatched him ) was taken up into it , and straightway was carried up through the Clouds , with sound of Trumpet , the nearest way to the Coelestial Gate . But as for Christian , he had some respit , and was remanded back to prison , so he there remained for a space : But he that over-rules all things , having the power of their rage in his own hand , so wrought it about , that Christian for that time escaped them , and went his way . Well Faithful , thou hast faithfully profest Unto thy Lord : with him thou shalt be blest ; When Faithless ones , with all their vain delights , Are crying out under their hellish plights Sing , Faithful , sing ; and let thy name survive , For though they kill'd thee , thou art yet alive . Now I saw in may Dream , that Christian went not forth alone , for there was one whose name was Hopeful , ( being made so by the beholding of Christian and Faithful in their words and behaviour , in their sufferings at the fair ) who joyned himself unto him , and entering into a brotherly covenant , told him that he would be his Companion . Thus one died to make . Testimony to the Truth , and another rises out of his 〈◊〉 to be a Companion with Christian. This Hopeful also told Christian , that there were many more of the men in the fair that would take their time and follow after . So I saw that quickly after they were got out of the fair , they overtook one that was going be●…ore them , whos●… name was By-ends ; so they said to 〈◊〉 ; What Countrey-man , Sir ? and how far go you this way ? He told th●…m , That he came from the Town of Fair-speech , and he was going to the Coeles●…ial City , ( but told them not his name . ) From Fair-speech , s●…d Christian ; is there 〈◊〉 that be good live ther●… ? By-ends . Yes , said By-ends , I hope . Chr. Pray Sir , what ma●… I call you ? By-ends . I am a Stran●… to you , and you to me , if you 〈◊〉 going this way , I shall be glad of your Company ; if not , I must be content . Chr. This Town of Fair-speech , I have heard of it , and , as I remember , they say us a Wealthy pl●…ce . Byends . Yes , I will assure you that it is , and I have very many Rich Kind●…d there . Chr. Pray who are your Kindred there , if a man may be so bold ? By-ends . To tell you Truth , I am a Gentleman of good Quality ; yet my Great Grand-father was but a Water-man , looking one way , and Rowing another ; and I got most of my Estate by the same occupation . Chr. Are you a Married man ? By-ends . Yes , and my Wife is a very Virtuous woman , the Daughter of a Virtuous woman : She was my Lady Fainings Daughter , therefore she came of a very Honourable Family , and is arrive●… to such a ●…tch of Breeding , that sh●… knows how to carry it to all , even to Prince and Peasant . 'T is true , we somewhat differ in Religion from those of the stricter sort , yet but in two small points : First , we never strive against Wind and Tide . Secondly , we are alwayes most zealons when Religion goes in his Silver Slippers ; we love much to walk with him in the Street , if the Sun shines , and the people applaud it . Then Christian stept a little a to-side to his Fellow Hopeful , saying , It runs in my mind that this is one By-ends of Fair-speech , and if it be he , we have as very a Knave in our Company , as dwelleth in all these parts . Then said Hopeful , Ask him ; methinks he should not be ashamed of his name . So Christian came up with him again , and said , Sir , you talk as if you knew something more then all the World doth , and if I take not my mark amiss , I deem I have half a guess of you : Is not your name Mr. ●…y ends of Fair-speech ? By-ends . That is not my name , but indeed it is a Nick-name that is given me by some that cannot abide me , and I must be content to bear it as a reproach , as other good men have born theirs before me . Chr. But did you never give an ●…ccasion to men to call you by this name ? By-ends . Never , never ! The worst that ever I did to give them an occasion to give me this name , was , That I had alwayes the luck to j●…mp in my Judgement with the present way of the times , whatever it was , and my chance was to get thereby ; but if things are thus cast upon me , let me count them a blessing , but let not the malicious load me therefore with reproach . Chr. I thought indeed that 〈◊〉 ; 〈◊〉 the man that I had heard of , and to tell you what I think , I fear this name belongs to you more properly then you are willing we should think it doth . By-ends . Well , If you will thus imagine , I cannot help it . You shall find me a fair Company-keeper , if you will still admit me your a●…ociate . 〈◊〉 . If you will go with us , you 〈◊〉 go 〈◊〉 Wind and Tide , the which , I 〈◊〉 , 〈◊〉 against your 〈◊〉 You mu●… also ●…wn Rel●…gion in his 〈◊〉 , as well a●… when in his Silver S●…ppers , and sta●…a by him , 〈◊〉 , w●…en bound in Irons , as well as when he walketh 〈◊〉 Streets with applause . By-ends . You must not impose , nor Lord it over my Faith ; leave me to my liberty , and let me go with you . Chr. Not a step further , unless you will do in what I propound , as we . Then said By-ends , I shall never desert my old Principles , since they are harmless and profitable . If I may not go with you , I must do as I did before you overtook me , even go by my self , untill some overtake me that will be glad of my Company . Then Christian and Hopeful out-went him , and went till they came at a delicate Plain , called Ease , where they went with much content ; but that plain was but narrow , so they were quickly got over it . Now at the further side of that plain , was a little Hill called Lucre , and in that Hill a Silver-Mine , which some of them that had formerly gone that way , because of the rarity of it , 〈◊〉 ●…ed aside to see ; but going too n●…ar the brink of the pit , the ground b●…ing deceitful under them , b●…oke , and they were slain ; some al●…o had be●…n maimed there , and could not to their dying day be their own 〈◊〉 again . Then I 〈◊〉 〈◊〉 ●…y Dr●…am , that a little 〈◊〉 the roa●… , 〈◊〉 against the Silver-Mi●… , stood 〈◊〉 , Gentleman-like , ) to call to 〈◊〉 to come and 〈◊〉 : Who said to Christian and his Fellow , Ho , turn 〈◊〉 hither , and I will shew you a thing . Chr. What thing so deserving , as to turn us out of the way ? De. Here is a Silver - Mine , and some digging in it for Treasure ; if you will come , with a little paines you may richly provide for your selves . Hopef. Then said Hopeful , Let us go see . Chr. Not I , said Christian , I have heard of this place before now , and how many have there been slain ; and besides , that Treasure is a snare to those that seek it , for it hindreth them in their Pilgrimage . Then Christian called to Demas , saying , Is not the place dangerous ? hath it not hindred many in their Pilgrimage ? De. Not very dangerous , except to those that are careless : but withal , he blushed as he spake . Chr. Then said Christian to Hopeful , Let us not stir a step , but still keep on our way . Hope . I will warrant you , when By-ends comes up , if he hath the same invitation as we , he will turn in thither to see . Chr. No doub●… thereof , for his principles lead him that way , and a hundred to one but he dies there . De. Then Demas called again , saying , But will you not come over and see ? Chr. Then Christian roundly answered , saying , Demas , Thou art an Enemy to the right ways of the Lord of this way , and hast been already condemned for thine own turning aside , by one of his Majesties Judges ; and why seekest thou to bring us into the like condemnation ? Besides , if we at all turn aside , our Lord the King will certainly hear thereof ; and will there put us to shame , where we would stand with boldness before him . Demas cried again , That he also was one of their fraternity ; and that if they would ●…arry a little , he also himself would walk , with them . Cor. Then said Christian , What is thy name ? is it not it by the which I have called thee ? Ce. Yes , my name is Demas , I am the Son of Abraham . Chr. I know you , Gehazi was your Great Grandfather , and Iudas your Father , and you have trod their steps . It is but a devilish prank that thou usest : Thy Father was hanged for a Traitor , and thou deservest no better reward . Assure thy self , that when we come to the King , we will do him word of this thy behaviour . Thus they went their way . By this time By-ends was come again within sight , and ●…eat the first beck went over to Demas . Now whether he fell into the Pit , by looking over the brink thereof ; or whether he went down to dig , or whether he was smothered in the bottom , by the damps that commonly arise , of these things I am not certain : But this I observed , that he never was seen again in the way . By-ends and Silver-Demas both agree ; One calls , the other runs , that he may be , A sharer in his Lucre : so these two Take up in this World , and no further go . I saw then , that they went on their way to a pleasant River , which David the King called the River of God ; but John , The River of the water of life : Now their way lay just upon the bank of the River : here therefore Christian and his Companion walked with great delight ; They drank also of the water of the River , which was pleasant and enlivening to their weary Spirits : besides , on the banks of thi●… River on either side were green Trees , that bore all manner of Fruit ; and the leaves of the Trees were good for Medicine ; with the Fruit of these Trees they were also much delighted ; and the leaves they eat to prevent Su●…feits , and other Diseases that are incident to those that hear their blood by Travels . On either side of the River was also a Meadow curiously beautified with Lilies ; And it was green all the year long . In this Meadow they lay down and slept , for here they might lie down safely . When they awoke , they gathered again of the Fruit of the Trees , and drank again of the Water of the River : and then lay down again to sleep . Thus they did several days and nights . Behold ye how these Christal streams do glide ( To comfort Pilgrims ) by the High-way side ; The Meadows green , besides their fragrant smell , Yield dainties for them : And he that can tell What pleasant Fruit , yea Leaves , these Trees do yield , Will soon sell all , that he may buy this Field . So when they were disposed to go on ( for they were not , as yet , at their Journeys end ) they eat and drank , and departed . Now I beheld in my Dream , that they had not journied sar , but the River and the way , for a time , pàrted . At which they were not a little sorry , yet they durst not go out of the way . Now the way from the River was rough , and their seet tender by reason of their Travels ; So the soul of the Pilgrims was much discouraged , because of the way . Wherefore still as they went on , they wished for better way . Now a little before them , there was on the left hand of the Road , a Meadow , and a Stile to go over into it , and that Meadow is called By-Path-Meadow . Then said Christian to his fellow , If this Meadow lieth along by our way side , le ts go over into it . Then he went to the Stile to see , and behold a Path lay along by the way on the other side of the sence . 'T is according to my wish said Christian , here is the easiest going ; come good Hopeful , and lets us go over . Hop . But how if this Path should lead us out of the way ? Chr. That 's not like , said the other ; look , doth it not go along by the way side ? So Hopeful , being per swaded by his fellow , went after him over the Stile . When they were gone over , and were got into the 〈◊〉 , they found it very 〈◊〉 sor 〈◊〉 feet ; and withal , they looking besore them , espied a Man walking as they did , ( and his name was Vain-confidence ) so they called after him , and asked him whither that way led ? he said , To the Coelestial Gate . Look , said Christian , did not I tell you so ? by this you may see we are right : so they followed , and he went before them . But behold the night came on , and it grew very dark , so that they that were behind , lost the sight of him that went before . He therefore that went before ( Vain-confidence by name ) not seeing the way before him , fell into a deep Pit , which was on purpose there made by the Prince of those grounds , to catch vain-glorious fools withall ; and was dashed in pieces with his fall . Now Christian and his fellow heard him fall . So they called , to know the matter , but there was none to answer , only they heard a groaning . Then said Hopeful , Where are we now ? Then was his fellow silent , as mistrusting that he had led h m out of the way . And now it began to rain , and thunder , and lighten in a very dreadful manner , and the water rose 〈◊〉 . Then Hopeful groaned in himself , saying , Oh that I had kept on my way ! Chr. Who could have thought that this path should have led us out of the way ? Hope . I was afraid on 't at very first , and therefore gave you that gentle caution . I would have spoke plaine●… , but that you are older then I. Chr. Good Brother be not osfended , I am sorry I have brought thee out of the way , and that I have put thee into such eminent danger ; pray my Brother forgive me , I did not do it of an evil intent . Hope . Be comforted my Brother for I forgive thee ; and believe too , that this shall be for our good . Chr. I am glad I have with me a merciful Brother : But we must not stand thus , let 's try to go back again . Hope . But good Brother let me go before . Chr. No , if you please , let me go first ; that if there be any danger , I may be first therein , because by my means we are both gone out of the way . Hope . No , said Hopeful , you shall not go first , for your mind being troubled , may lead you out of the way again . Th●…n for their encouragement , they heard the voice of one saying , Let thine heart be towards the High-way , even the way that thou wentest , turn again : But by this time the Waters were greatly risen , by reason of which , the way of going back was very dangeròus . ( Then I thought that it is easier going out of the way when we are in , then going in when we are out . ) Yet they adventured to go back ; but it was so dark , and the flood was so high , that in their going back , they had like to have been drowned nine or ten tim●…s . Neither could they , with all the skill they had , get again to the Stile that night . Wherefore , at last , lighting under a little shelter , they sat down there till the day brake ; but being weary , they fell asleep . Now there was not far from the place where they lay , a Castle , called Doubting-Castle , the owner whereof was Giant Despair , and it was in his grounds they now were sleeping ; wherefore he getting up in the morning ea●…ly , and walking up and down in his Fields , caught Christian and Hopeful asleep in his grounds . Th●…n with a grim and surly voice he bid them awake , and asked them whence they were ? and what they did in his grounds ? They told him , they were Pilgrims , and that they had lost their way . Then said the Giant , You have this night trespassed on me , by trampling in , and lying on my grounds , and therefore you must go along with me . So they were forced to go , because he was stronger then they . They also had but little to say , for they knew themselves in a fault . The Giant therefore drove them before him , and put them into his Castle , into a very dark Dungeon , nasty and stinking to the spirit of these two men : Here then they lay , from Wednesday morning till Saturday night , without one bit of bread , or drop of drink , or any light , or any to ask how they did . They were therefore here in evil case , and were far from friends and acquaintaoe . Now in this place , Christian had double sorrow , because 't was through his unadvised haste that th●…y were brought into this distress . Well , on Saturday about midnight they began to pray , and continued in Prayer till almost break of day . Now a little before it was day , good Christian , as one half amazed , brake out in this passionate Speech , What a fool , qu●…th he , am I th●… to lie in a stinking Dungeon , w●…en I may as well walk at liberty ? I have a Key in my bosom , called Promise , that will , I am perswaded , open any Lock in Doubting Castle . Then said Hopeful , That 's good News ; good Brother pluck it out of thy bosom and try : Then Christian pulled it out of his bosom , and began to try at the Dungion door , whose bolt ( as he turn●…d the Key ) gave back , and the door flew open with ease , and Chri●…tian and Hopeful both came out . Then he went to the outward door that leads into the Castle yard , and with hi●… Key opened the door also . After he went to the Iron Gate , for that must be opened too , but that Lock went damnable hard , yet the Key did open it ; then they thrust open the Gate to make their escape with speed , but that Gate , as it opened , made such a creaking , that it waked Giant Despair , who hastily rising to pursue his Prisoners , felt his Limbs to fail , fo that he could by no means go after them . Then they went on , and came to the Kings high way again , and so were safe , because they were out of his Jurisdiction . Now when they were gone over the Stile , they began to contrive with themselves wh●…t they should do at that Stile , to prevent those that should come after , from falling into the hands of Giant Despair . So they consented to er●…ct there a Pillar , and to engrave upon the side thereof , Over this Stile is the way to Doubting - Castle , which is kept by Giant Despair , wh●… despiseth the King of the C●…lestial Countrey , and seeks to destroy his holy Pilgri●…s . Many therefore that followed after , read what was written , and escaped the danger . This done , they sang as follows . Out of the way we went , and then 〈◊〉 found What 't was to tread upon forbidden ground : And let them that come after have a care , Lest heedlesness makes them , as we , to fare : Lest they , for trespassing , his prisoners are , Whose Castle 's Doubting , and whose name 's Despair . They went then , till they came to the delectable Mountains , which Mountains belong to the Lord of that Hill , of which we have spoken before ; so they went up to the Mountains , to behold the Gardens and Orchards , the Vineyards , and Fountains of water , where also they drank , and washed themselves , and did freely eat of the Vineyards . Now there was on the tops of these Mountains , Shepherds feeding their flocks , and they stood by the high-way side . The Pilgrims therefore went to them , and leaning upon their staves , ( as is common with weary Pilgrims , when they stand to talk with any by the way , ) they asked , Whose delectable Mounta●…ns are these ? and whose be the sheep that feed upon them ? Shep. These Mountains are Immanuels Land , and they are within sight of his City , and the sheep also are his , and he laid down his life for them . Chr. Is this the way to the Coelestial City ? Shep. You are just in your way . Chr. How far is it thither ? Shep. Too far for any , but those that shall get thither indeed . Chr. Is the way safe , or dangerous ? Shep. Safe for those for whom it is to be safe , but transgressors shall fall therein . Chr. Is there in this place any relief for Pilgrims that are weary and faint in the way ? Shep. The Lord of these Mountains hath given us a charge , Not to be forgetful to entertain strangers : Therefore the good of the place is even before you . I saw also in my Dream , that when the Shepherds perceived that they were way-fairing men , they also put questions to them , ( to which they made answer as in other places , ) as , Whence came you ? and , How got you into the way ? and , By what means have you so persevered therein ? For but few of them that begin to come hither , do shew their face on these Mountains . But when the Shephe●…ds heard their answers , being pleased therewith , they looked very lovingly upon them ; and said , Welcome to the de●…ectable Mountains . The Shepherds , I say , whose names were , Knowledge , Experience , Watchful , and Sincere , took them by the hand , and had them to their Tents , and made them pa●…take of that which was ready at present . They said moreover , We would that you should stay here a while , to acquaint with us , and yet more to solace your selves with the good of these delectable Mountains . They told them , That they were content to stay ; and so they went to their rest that night , because it was very late . Then I saw in my Dream , that in the morning , the Shepherds called up Christian and Hopeful to walk with them upon the Mountains : So they went forth with them , and walked a while , having a pleasant prospect ●…n every side . Then said the Shepherds one to another , Shall we shew these Pilgrims some wonders ? So when they had concluded to do it , they had them first to the top of an Hill called Errour , which was very steep on the furthest side , and bid them look down to the bottom . So Christian and Hopeful lookt down , and saw at the bottom several men dashed all to pieces by a fall that they had from the top . Then said Christian , What meaneth this ? The Shepherds answered ; Have you not heard of them that were made to ●…rr , by harkening to Hymeneus , and Philetus , as concerning the Faith of the Resurrection of the Body ? They answered , Yes . Then said the Shepherds , Those that you see lie dashed in pieces at the bottom of this Mountain , are they : and they have continued to this day unburied ( as you see ) for an example to others to take heed how they clamber too high , or how they come too near the brink of this Mountain . Then I saw that they had them to the top of another Mountain , and the name of that is Caution ; and bid them look a far off . Which when they did , they perceived as they thought , several men walking up and down among the Tombs that were there . And they perceived that the men were blind , because they stumbled sometimes upon the Tombs , and because they could not get out from among them . Then said Christian , What means this ? The Shepherds then answered , Did you not see a little below these Mountains a Stile that led into a Meadow on the left hand of this way ? They answered , Yes . Then said the Shepherds , From that Stile the●…e goes a Path that leads directly to Doubting-Castle , which is kept by Giant Despair ; and these men ( pointing to them among the Tombs ) came once on Pilgrimage , as you do now , even till they came to that same Stile . And because the right way was rough in that place , they chose to go out of it into that Meadow , and there were taken by Giant Despair , and cast into Doubting-Castle ; where , after they had a while been kept in the Dungeon , he at last did put out their eyes , and led them among those Tombs , where he has left them to wander to this very day ; that the saying of the wise Man might be fulfilled , He that wandereth out of the way of understanding , shall remain in the Congregation of the dead . Then Christian and Hopeful looked one upon another , with tears gu●…ing out ; but yet said nothing to the Shepherds . Then I saw in my Dream , that the Shepherds had them to another place , in a bottom , where was a door in the side of an Hill ; and they opened the door , and bid them look in . They looked in therefore , and saw that within it was very dark , and smoaky ; they also thought that they heard there a lumbring noise as of fire , and a cry of some tormented , and that they smelt the scent of Brimstone . Then said Christian , What means this ? The Shepherds told them , saying , This is a By-way to Hell , a way that Hypocrites go in at ; namely , such as sell their Birth-right , with Esau : such as sell their Master , with Judas : such as blaspheme the Gospel , with Alexander : and that lie and dissemble , with Ananias and Saphira his wife . Hopef. Then said Hopeful to the Shepherds , I perceive that these had on them , even every one , a shew of Pilgrimage as we have now ; had they not ? Shep. Yes , and held it a long time too . Hopef. How far might they go on Pilgrimage in their day , since they notwithstanding were thus miserably cast away ? Shep. Some further , and some not so far as these Mountains . Then said the Pilgrims one to another , We had need cry to the Strong for strength . Shep. Ay , and you will have need to use it when you have it , too . By this time the Pilgrims had a desire to go forwards , and the Shepherds a desire they should ; so they walked together towards the end of the Mountains . Then said the Shepherds one to another , Let us here shew to the Pilgrims the Gates of th●… Coelestial City , if they have skill to look through our Perspective Glass . The Pilgrims then lovingly accepted the motion : So they had them to the top of an high Hill called Clear , and gave them their Glass to look . Then they essayed to look , but the remembrance of that last thing that the Shepheards had shewed th●…m , made their hand shake , by means of which imp●…diment , they could not look steddily through the Glass ; yet they thought they saw somthing like the Gate , and also some of the Glory of the place , Tous by the Shepherds , Secrets are reveal'd , Which from all other men are kept conceal'd : Come to the Shepherds then , if you would see Things deep , things bid , and that mysterious be . When they were about to depart , one of the Sh●…pherds gave th●…m a note of the way , Another of them , bid them beware of the flatterer , The third , bid them take heed that they sleep not upon the Inchanted Ground , and the fourth , bid them God speed . So I awoke from my Dream . And I slept , and Dreamed again , and saw the same two Pilgrims going down the Mountains along the High-way towards the City . Now a little below these Mountains , on the left hand , lieth the Countrey of Conceit , from which Countrey there comes into the way in which the Pilgrims walked , a little crooked Lane. Here therefore they met with a very brisk Lad , that came out of that Countrey ; and his name was Ignorance . So Christian asked him , From what parts he came ? and whither he was going ? Ign. Sir , I was born in the Countrey that lieth off there , a little on the left hand ; and I am going to the Coelestial City . Chr. But how do you think to get in at the Gate , for you may find some difficulty there ? Ign. As other good People do , said he . Chr. But what have you to shew at that Gate , that may cause that the Gate should be opened to you ? Ign. I know my Lords will , and I have been a good Liver , I pay every man his own ; I Pray , Fast , pay Tithes , and give Alms , and have left my Countrey , for whither I am going . Chr. But thou camest not in at the Wicket-gate , that is at the head of this way , thou camest in hither through that same crooked Lane , and therefore I fear , however thou mayest think of thy self , when the reckoning day shall come , thou wilt have laid to thy charge , that thou art a Theif and a Robber , instead of admitance into the City . Ignor. Gentlemen , ye be utter strangers to me , I know you not , be content to follow the Religion of your Countrey , and I will follow the Religion of mine . I hope all will be well . And as for the Gate that you talk of , all the World knows that that is a great way off of our Countrey . I cannot think that any man in all our parts doth so much as know the way to it ; nor need they matter whether they do or no , since we have , as you see , a fine pleasant green Lane , that comes down from our Countrey the next way into it . When Christian saw that the man was wise in his own conceit , he said to Hopeful , whisperingly , There is more hopes of a fool then of him . And said moreover , When he that is a fool walketh by the way , his wisdom faileth him , and he saith to every one that he is a fool . What , shall we talk further with him ? or out-go him at present ? and so leave him to think of what he hath heard already ; and then stop again for him afterwards , and see if by degrees we can do any good of him ? Let Ignorance a little while now muse On what is said , and let him not refuse Good Counsel to imbrace , lest he remain Still Ignorant of what 's the chiefest gain . God saith , Those that no understanding have , ( Although he made them ) them he will not save . Hop . It is not good , I think , to say all to him at once , let us pass him by , if you will , and talk to him anon , even as he is able to bear it . So they both went on , and Ignorance he came after . Now when they had passed him a little way , they entered into a very dark Lane , where they met a man whom seven Devils had bound with seven strong Cords , and were carrying of him back to the door that they saw in the side of the Hill. Now good Christian began to tremble , and so did Hopeful his Companion : Yet as the Devils led away the man , Christian looked to see if he knew him , and he thought it might be one Turn away that dwelt in the Town of Apostacy . But he did not perfectly see his face , for he did hang his head like a Thief that is found : But being gone past , Hopeful looked after him , and espied on his back a Paper with this Inscription , Wanton Professor , and damnable Apostate . Then said Christian to his Fellow , Now I call to remembrance that which was told me of a thing that happened to a good man hereabout . The name of the man was Little-Faith , but a good man , and he dwelt in the Town of Sincere . The thing was this ; at the entering in of this passage there comes down from Broad-way-ga●…e a Lane called Dead-mans-lane ; so called , because of the Murders that are commonly done there . And this Little-Faith going on Pilgrimage , as we do now , chanced to sit down there and slept . Now there happened , at that time , to come down that Lane from Broadway-gate three . Sturdy Rogues , and their names were Faint-heart , Mistrust , and Guilt , ( three brothers ) and they espying Little-faith wherehe was , came galloping up with speed : Now the good man was just awaked from his sleep , and was getting up to go on his Journey . So they came all up to him , and with threatning Language bid him stand . At this , Little faith lookt as white as aClout , and had neither power to fight nor flie . Then said Faint-heart , Deliver thy Purse ; but he making no haste to do it , ( for he was loth to lose his Money , ) Mistrust ran up to him , and thrusting his hand into his Pocket , pull'd out thence a bag of Silver . Then he cried out , Thieves , thieves . With that , Guilt with a great Club that was in his hand , strook Little-Faith on the head , and with that blow fell'd him flat to the ground , were he lay bl●…eding as one that would bleed to death . All this while the Thieves stood by : But at last , they hearing that some were upon the Road , and fearing lest it should be one Great-grace that dwells in the City of Good-confidence , they betook themselves to their heels , and left this good man to shift for himself . Now after a while , Little●…aith came to himself , and getting up , made shift to scrabble on his way . This was the story . Hopef. But did they take from him all that ever he had ? Christ. No : the place where his Jewels were , they never ransak t , so those he kept still ; but as , I was told , the good man w●…s much afflicted for his loss . For the Thieves got most of his spending Money . That which they got not ( as I said ) were Jewels , also he had a little odd Money left , but scarce enough to bring him to his Journeys end ; nay , if I was not mis-informed ) he was forced to beg as he went , to keep himself alive , ( for his Jewels he might not sell. ) But beg , and do what he could , he went ( as we say ) with many a hungry belly , the most part of the rest of the way . Hopef. But is it not a wonder they got not from him his Certificate , by which ●…e was to receive his admittance at the Coelestial gate ? Chr. No , they got not that : though thy mist it not through any good cunning of his , for he being dismayed with their coming upon him , had neither power nor skill to hide any thing ; so 't was more by good Providence then by his Indeavour , that they mist of that good thing . Hopef. But it must needs be a comfort to him , that they got not this Jewel from him . Chr. It might have been great comfort to him , had he used it as he should ; but they that told me the story , said , That he made but little use of it all the rest of the way ; and that because of the dismay that he had in their taking away his Money : indeed he forgot it a great part of the rest of the Journey ; and besides , when at any time , it came into his mind , and he began to be comforted therewith , then would fresh thoughts of his loss come again upon him , and those thoughts would swallow up all . Hope . Alas poor Man ! this could not but be a great grief unto him . Chr. Grief ! Ay , a grief indeed ! would it not a been so to any of us , had we been used as he , to be Robbed and wounded too , and that in a strange place , as he was ? 'T is a wonder he did not die with grief , poor heart ! I was told , that he scattered almost all the rest of the way with nothing but doleful and bitter complaints . Telling also to all that over-took him , or that he over-took in the way as he went , where he was Robbed , and how ; who they were that did it , and what he lost ; how he was wounded , and that he hardly escaped with life . Hope . But 't is a wonder that his necessities did not put him upon selling , or pawning some of his Jewels , that he might have wherewith to relieve himself in his Journey . Chr. Thou talkest like one upon whose head is the Shell to this very day : For what should he pawn them ? or to whom should he sell them ? In all that Countrey where he was Robbed , his Jewels were not accounted of , nor did he want that relief which could from thence be administred to him ; besides , had his Jewels been missing at the Gate of the Coelestial City , he had ( and that he knew well enough ) been excluded from an Inheritance there ; and that would have heen worse to him then the appearance and villany of ten thousand Thieves . Hope . Why art thou so tart my Brother ? Esau sold his Birth-right , and that for a mess of Pottage ; and that Birth-right was his greatest Jewel : and if he , woy might not Little-Faith do so too ? Chr. Esau did sell his Birth right indeed , and so do many besides ; and by so doing , exclude themselves from the chief blessing , as also that Caytiff did . But you must ●…ut a difference betwixt Esau and Little-Faith , and also betwixt their Estates . Esau's Birth-right was Typical , but Little-faith's Jewels were not so . Esau's belly was his God , but Little-faith's belly was not so . Esau's want lay in his fleshly appetite , Little-faith's did not so . Besides , Esau could see no ●…ther then to the fulfilling of his Lusts. For I am at the point to dye , said he , and what good will this Birth-right do me ? But Little-faith , though it was his lot to have but a little faith , was by his little faith kept from such extravagancies ; and made to see and priz●… his Jewels more , then to fell them , as Esau did his Birth-right . You read not any where that Esau had faith , no not so much as a little : Therefore no marvel , if where the flesh only bears sway ( as it will in that Man where no faith is to resist ) if he sells his Birth-right , and his Soul and all , and that to the Devil of Hell ; for it is with such , as it is with the Ass , Who in her occasions cannot be turned away . When their minds are set upon their Lusts ; they will have them what ever they cost . But Little-faith was of another t●…mper , his mind was on things Divine ; his livelyhood was upon things that were Spiritual , and from above ; Therefore to what end should he that is of such a temper sell his Jewels , ( had there been any that would have bought them ) to fill his mind with empty things ? Will a man give a penny to fill his belly with Hay ? or can you perswade the Turtle-dove to live upon Carrion , like the Crow ? Though faithless ones , can for carrial Lusts , pawn , or morgage , or sell what they have , and themselves o●…t right to boot ; yet they that ●…ave faith , saving faith , though but ●…ttle of it , cannot do so . Here therefore , my Brother , is thy mistake . Hopef. I acknowledge it ; but yet your severe reflection had almost made me angry . Chr. Why , I did but compare thee to some of the Birds that are of the brisker sort , who will run to and fro in ●…roden paths with the shell upon their heads : but pass by that , and consider the matter under debate , and all shall be ●…ell betwixt thee and me . Hopef. But Christian , These three fellows , I am perswaded in my heart , are but a company of Cowards : would they have run else , think you , as they did , at the noise of one that was coming o●… the road ? Why did not Little-faith pluck up a great heart ? He might , methinks , have stood one brush with them , and have yielded when there h●…d been no remedy . Chr. That they are Cowards , many have said , but few have found it so in the time of Trial. As for a great heart , Little-faith had none ; and I perceive by thee , my Brother , hadst thou been the Man concerned , thou art but ●…or a brush , and then to yield . And verily , since this is the height of thy Stomach now they are at a distance from us , should they appear to thee , as they did to him , they might put thee to second thoughts . But consider again , they are but Journey-men Thieves , they serve under the King of the Bot omless pit ; who , is need be , will come in to their aid himself , and his voice is as the roaring of a Lion. I my self have been Ingaged as this Little-faith was , and I found it a terrible thing . These three Villains set upon me , and I beginning like a Christian to resist , they gave but a call , and in came their Master : I would , as the saying is , have given my life for a penny ; but that , as God would have it , I was cloathed with Armour of proof . Ay , and yet though I was so harnessed , I found it hard work to quit my self like a man ; no man can tell what in that Combat attends us , but he that hath been in the Battle himself . Hopef. Well , but they ran you see , when they did but suppose that one Great-Grace was in the way . Chr. True , they often fled , both they and their Master , when Great-grace grace hath but appeared , and no marvel , for he is t●…e Kings Champion : But I t●…o , you will put some differen●…e between L●… - 〈◊〉 and the Kings Champion ; all the Kings Subjects are not his Champions : nor can they , when tried , do such feats of War as he . Is it meet to think that a little child should handle Goliah as David did ? o●… that there should be the strength of an Ox in a Wren ? Some are strong , some are weak , some have great faith , some have li●…tle : this man was one of the weak , and therefore he went to the walls Hopef. I would it had been Great-grace , for their sakes . Chr. If it had been he , he might have had his hands full : For I must tell you , That though Great-grace is excellent good at his Weapons , and has and can , so long as he keeps them at Swords point , do well enough with them : yet if they get within him , even Faint-heart , Mistrust , or the other , it shall go hard but they will throw up his heels . And when a man is down , you know what can he do . Who so looks well upon 〈◊〉 face , shall see those Scars and Cuts there , that shall easily give demonstration of what I say . Yea once I heard he should say , ( and that when he was in the Combat ) We despaired even of life : How did these sturdy Rogues and their Fellows make David groan , mourn , and roar ? Yea Heman , and Hezekiah too , though Champions in their day , were forced to bestir them , when by these assaulted ; and yet , that notwithstanding , they had their Coats soundly brushed by them . Peter upon a time would go try what he could do ; but , though some do say of him that he is the Prince of the Apostles , they handled him so , that they made him at last afraid of a sorry Girle . Besides , their King is at their Whistle , he is never out of hearing ; and if at any time they be put to the worst , he , if possible , comes in to help them : And , of him it is said , The Sword of him that layeth at him cannot hold the Spear , the Dart , nor the Habergeon ; he este●…th Iron as Straw , and Brass as ro●…en Wood. The Arr●…w cannot make him flie , Slingstones are 〈◊〉 with him into stubble , Darts are counted as stubble , h●… laugheth at the shaking of a Spear . What can a man do in this case ? 'T is t●… , if a man co●…ld at every turn have Jobs Horse , and had skill and courage to 〈◊〉 him , he might do notable things . For his neck is clothed with Thund●…r , he w●…l 〈◊〉 〈◊〉 afraid as the 〈◊〉 , the glory o●… his Nosrils is 〈◊〉 , he paweth in the Valley , 〈◊〉 in his strength , and goeth ou●… to m●…et the armed men . He m●…th 〈◊〉 ●…r , and is not 〈◊〉 , n●…ther tu●…neth b●…k from the Sword. The quiv●…r 〈◊〉 ●…st him , the glit●…ring Sp●…r , and the shield . He swalloweth t●…e gro●…d with fierceness and rage , 〈◊〉 bel●…veth he that it is the sound of t●… T●…mpet . He saith among the Trumpets , Ha , ha ; and he smelleth the Battel a far off , the thundring of the Captains , and the shoutings . But for such footmen as thee and I are , let us never d●…sire to m●…et with an en●…my , nor va●…nt as if we could do better , when we hear of others that they have been foiled , nor be tickled at the thoughts of our own manhood , for such commonly come by the worst when tried . Witness Peter , of whom I made mention before . He would ●…wagger , Ay he would : He would , as his vain mind prompted him to say , do better , and stand more for his Master , then all men : But who so 〈◊〉 , and run down with these Villains , as he ? When th●…refore we h●…ar that such Robberi●…s are done on the Kings High-way , two things become us to do : first to go out Harnessed , and to be sure 〈◊〉 〈◊〉 Shield with us : For it was for want of that , that he that laid so Iustily at Leviatha●… could not make him yield . For indeed , if that be wanting , he fears us not at all . Therefore he that had skill , hath said , Above all take the Shield of ●…aith , wherewith ye shall be able to quench all the fiery darts of the wicked . 'T is good also that we desire of the King a Convoy , yea that he will go with us himself . This made David rejoyce when in the Valley of the shaddows of death ; and Moses was rather for dying where he stood , then to go one step without his God. O my Brother , if he will but go along with us , what need we be afraid of ten thousands that shall set themselves against us , but without him , the proud helpers fall under the slain . I for my part have been in the fray before now , and though ( through the goodness of him that is best ) I am as you see alive : yet I cannot bo●…st of my manhood . Glad shall I be , if I meet with no more such brunts , though I fear we are not got beyond all danger . However , since the Lion and the Bear hath not as yet devoured me , I hope God will also deliver us from the next uncircumcised Philistine . Poor Little-faith ! Hast been among the Thieves ! Wast robb'd ! Remember this , Who so believes And gets more faith , shall then a Victor be Over ten thousand , else scarce over three . So they went on , and Ignoranc●… followed . They went then till they came at a place where they saw a way put it self into their way , and seemed withal , to lie as straight as the way whi●…h they should go ; and here they knew ●…ot which of the two to take , for both seemed straight before them ; therefore here they stood still to consider . And as they were thinking about the way , b●…hold a man black of flesh , but covered with a very light Robe , came to them and asked them , Why they stood there ? They answered , They were going to the Coelestial City , but knew not which of these ways to take . Follow me , said the man , it is thither that I am going . So they followed him in the way that but now came into the road , which by degr●…es turned , and turned them so from the City that they desired to go to , that in little time their faces were turned away from it ; yet they followed him . But by and by , before they were aware , he led them both w●…thin the compass of a Net , in which they were both so entangled that they knew not what to do ; and with that , the white Robe fell off the black mans back ; then they saw where they were . Wherefore there they lay crying sometime , for they could not get themselves out . C●… . Then said Christian to his fellow , Now do I see my self in an errour . Did not the Shepherds bid us beware of the flatterers ? As is the saying of the Wise man , so we have found it this day : A man that flattereth his Neighbour , spreadeth a Net for his feet . Hopef. They also gave us a note of directions about the way , for our more sure finding thereof : but therein we have also forgotten to read , and have not kept our selves from the Paths of the destroyer . Here David was wiser then wee ; for saith he , Concerning the works of men , by the word of thy lips , I have kept me from the Paths of the destroyer . Thus they lay bewailing themselves in the Net. At last they espied a shining One coming towards them , with a whip of small cord in his hand . When he was come to the place where they were , He asked them whence they came ? and what they did there ? They told him , That they were poor Pilgrims going to Sion , but were led out of their way , by a black man , cloathed in white , who bid us , ●…aid they , follow him ; for he was going thither too . Then said he with the Whip ; it is Flatteror , a false Apostle , that hath transformed himself into an Angel of light . So he rent the Net and let the men out . Then said he to them , Follow me , that I may set you in your way again ; so he led them back to the way , which they had left to follow the Flatterer . Then he asked them , saying , Where did you lie the last night ? They said , with the Shepherds upon the delectable Mountains . He asked them then , If they had not of them Shepherds a note of direction for the way ? T●…ey answered , Yes . But did you , said he , when you was at a stand , pluck out and read your note ? They answered , No. He asked them why ? They said they forgot . He asked moreover , If the Shepherds did not bid them beware of the Fla●…terer ? They answered , Yes : But we did not imagine , said they , that this fine-spoken man had been he . Then I saw in my Dream , that he commanded them to lie down ; which when they did , he chastized them ●…ore , to teach them the good way ●…in they should walk ; and as 〈◊〉 ch●…stized them , he said , As 〈◊〉 as I love , I rebuke and chasten ; be zealous therefore , and repent . This done , he bids them go on their way , and take good heed to the other directions of the Shepherds . So they thanked him for all his kindness , and went softly along the right way . Come hither , you that walk along the way ; See how the Pilgrims fare , that go a stray ! They catched are in an intangling Net , 'Cause they good Counsel lightly did forget : 'T is true , they rescu'd were , but yet you see They 're scourg'd to boot : Let this your caution be . Now after a while , they perceived afar off , one coming softly and alone , all along the High-way to meet them . Then said Christian to his fellow , Yonder is a man with his back toward Sion , and he is coming to meet us . Hopef. I see him , let us take heed to our selves now , left he should prove a Flatterir also . So he drew nearer and nearer , and at last came up unto them . His name was Atheist , and he asked them whether they were going . Chr. We are going to the Mount Sion . Then Atheist fell into á very great Laughter . Chr. What is the meaning of your Laughter ? Atheist . I Laugh to see what ignorant persons you are , to take upon you so tedious a Journey ; and yet are like to have nothing but your travel for your pai●…s . Chr. Why man ? Do you think we shall not be received ? Athist . Received ! There is no such place as you Dream of , in all this World. Chr. But there is in the World to come . Atheist . When I was at home in mine own Countrey , I heard as you now affirm , and ●…om that hearing went out to see , and have been seeking this City this twenty years : But find nomore of it , then I did the first day I set out . Chr. We have both heard and believe that there is such a place to be found . Atheist . Had not I , when at home , believed , I had not come thus far to seek : But finding none , ( and yet I should , had there been such a place to be found , for I have gone to seek it further then you ) I am going back again , and will seek to refresh my self with the things that I then cast away , for hopes of that which I now see is not . Chr. Then said Christian to Hopeful his Fellow , Is it true which this man hath said ? Hopef. Take heed , he is one of the Flatterers ; remember what it hath cost us once already for our harkning to such kind of Fellows . What! no Mount Sion ! Did we not see from the delectable Mountains the Ga●… of the City ? Also , are we not now to walk by Faith ? Let us go on , said Hopeful , left the man with the Whip overtakes us again . You should have taught me that Lesson , which I will round you in the ●…ars w. thall ; Cease , my Son , to hear the Instruction that causeth to err from the words of knowledge . I say my Brother , cease to hear him , and lot us believe to the saving of the Soul. Chr. My Brother , I did not put the question to thee , for that I doubted of the Truth of our belief my self : But to prove thee , and to fetch from thee a fruit of the honesty of thy heart . As for this man , I know that he is blinded by the god of this World : Let thee and I go on , knowing that we have belief of the Truth , and no lie is of the Truth . Hopef. Now do I rejoyce in hope of the Glory of God : So they turned away from the man ; and he , Laughing at them , went his way . I saw then in my Dream , that they went till they came into a certain Countrey , whose Air naturally tended to make one drowsie , if he came a stranger into it . And here Hopeful began to be very dull and heavy of sleep , wherefore he said unto Christian , I do now begin to grow so drowsie , that I can sc●…cely hold up mine eyes ; let us lie down here and take one Nap. Chr. By no means , said the other , lest sleeping , we never awake more . Hopef. Why my Brother ? sleep is sweet to the Labouring man ; we may be refreshed if we take a Nap. Chr. Do you not remember that one of the Shepherds bid us beware of the 〈◊〉 ground ? He meant by that , that we should beware of sleeping ; wherefore let us not sleep as do others , but let us watch and be sober . Hopef. I acknowledge my self in fault , and had I been here alone , I had by sleeping run the danger of of death . I see it is true that the wise man saith , Two are better then one . Hitherto hath thy Company been my mercy ; and thou shalt have a good reward for thy labour . Chr. Now t●…en , said Christian , to prevent drowsiness in this place , let let us fall into good discourse . Hopef. With all my heart , said the other . Chr. Where shall we begin ? Hopef. Where God began with us . But do you begin , if you please . When Saints do sleepy grow , let them come hither , And hear how these two Pilgrims talk together : Ye a , let them learn of them , in any wise , Thus to keep ope their drowsie slumbring eyes . Saints fellowship , if it be manag'd well , Keeps them awake , and that in spite of hell . Chr. Then Christian began and said , I will ask you a question . How came you to think at first of doing as you do now ? Hopef. Do you mean , How came I at first to look after the good of my Soul ? Chr. Yes , that is my meaning . Hopef. I continued a great while in the delight of those things which were seen and sold at our fair ; things which , as I believe now , would have ( had I continued in them still ) drownded me in perdition and destruction . Chr. What things were they ? Hopef. All the Treasures and Riches of the World. Also I delighted much in Rioting , Revelling , Drinking , Swearing , Lying , Uneleanness , Sabbath-breaking , and what not , that tended to destroy the Soul. But I found at last , by hearing and considering of things that are Divine , which indeed I heard of you , as also of beloved Faithful , that was put to death for his Faith and good-living in Vanityfair , That the end of these things is death . And that for these things sake , the wrath of God cometh upon the children of disobedience . Chr. And did you presently fall under the power of this conviction ? Hopef. No , I was not willing presently to know the evil of sin , nor the damnation that follows upon the commission of it , but endeavoured , when my mind at first began to be shaken with the word , to shut mine eyes against the light thereof . Chr. But what was the cause of your carrying of it thus to the first workings of Gods blessed Spirit upon you ? Hopef The causes were , 1. I was ignorant that this was the work of God upon me . I never thought that by awaknings for sin , God at first begins the conversion of a sinner . 2. Sin was yet very sweet to my fl●…sh , and I was loth to leave i●… . 3. I could not tell how to part with mine old Companions , their presence and actions were so desirable unto me . 4. The hours in which convictions were upon me , were such troublesome and such heart-affrighting hours , that I could not bear , no not so much as the remembrance of them upon my heart . Chr. Then as●…it seems , sometimes you got rid of your trouble . Hopef. Yes verily , but it would come into my mind again , and then I should be as bad , nay worse , then I was before . Chr. Why , what was it that brought your sins to mind again ? Hopef. Many things , As , 1. If I did but meet a good man in the Streets ; or , 2. If I have heard any read in the Bible ; or , 3. If mine Head did begin to Ake ; or , 4. I were told that some of my Neighbours were sick ; or , 5. If I heard the Bell Toull for some that were dead ; or , 6. If I thought of dying my self ; or , 7. If I heard that suddain death happened to others . 8. But especially , when I thought of my self , that I must quickly come to Judgement . Chr. And could you at any time with ●…ase get off the guilt of sin , when by any of these wayes it came upon you ? Hopef. No , not latterly , for then they got faster hold of my Conscience And then , if I did but think of going back to sin ( though my mind was turned against it ) it would be double torment to me . Chr. And how d●…dyou you do then ? Hopef. I thought I must endeavour to mend my l●…e , for else thought I , I am sure to be damned . Chr. And did you indeavour to mend ? Hopef. Yes , and fl●…d from , not only my sins , but sinful Company too ; and betook me to Religious Duties , as Praying , Reading , w●…eping for Sin , speaking Truth to my Neighbours , &c. Th●…se things I did , with many others , too much h●…e to relate . Chr. And did you think your self well then ? Hopef. Yes , for a while , but at the last my trouble cam●… tumbling upon me again , and that over the neck of all my Reformations . Chr. How came that about , since you was now Reformed ? Hopef. There were several things brought it upon me , especially such sayings as these ; All our righteousnesses are as filthy rags . By the works of the Law no man shall be justified . When you have done all things , say , We are unprofitable : with many more the like . From whence I began to reason with my self thus : If all my righteousnesses are filthy rags , if by the deeds of the Law , no man can be justified ; And if , when we have done all , we are yet unprofitable : Then t is but a folly to think of Heaven by the Law. I further thought thus : If a man runs an 100 l. into the Shop-keepers debt , and after that shall pay for all that he shall fetch , yet his old debt stands still in the Book uncrossed ; for the which the Shop-keeper may sue him , and cast him into Prison till he shall pay the debt . Chr. Well , and how did you apply this to your self ? Hopef. Why , I thought thus with my self ; I have by my sin●… run a great way into Gods Book , and that my now reforming will not pay o●…f that score ; therefore I should think still under all my present amendments , But how shall I be freed from that damnation that I have brought my self in danger of by my former transgressions ? Chr. A very good application : but pray go on . Hope Another thing that hath troubled me , even since my late amendments , is , that if I look narrowly into the b●…t of what I do now , I still see sin , n●…w sin , mi●…ng it self with the best o●… that I do . So that now I am forced to conclude , that notwithstanding my former fond conceits of my self and duties , I have committed sin enough in on●… duty to send me to Hell , though my former life had be●… fault ●…ss . Chr. And what did you do then ? Hopef. Do ! I could not tell what to do , till I brake my mind to Faithful ; for he and I were w●…ll acquainted : And he told me , That unless I could obtain the righteousness of a man that never had sinned , neither mine own , nor all the righteousness of the World could save me . Chr. And did you think he spake true ? Hopef. Had he told me so when I was pleased and satisfied with mine own amendments , I had called him Fool for his pains : but now , since I see my own infirmity , and the sin that cleaves to my best performa●…ce , I have been forceed to ●…e of his opinion . Chr. But did you think , when at first he suggested it to you , that there was such a man to be found , of whom it might justly be said , That he never committed sin ? Hopef. I must confess the words at first sounded strangely , but after a little more talk and company with him , I had full conviction about it . Chr. And did you ask ●…im w●…at man this was , and how you must be justifi●…d by him ? Hopef. Yes , and he told me it was the Lord Jesus , that dwelleth on the right hand of the most High : And thus , said he , you must be justified by him , even by trusting to what he hath done by himself in the days of his flesh , and suffered when he did hang on the Tree . I asked him further , How that mans righteousness could be of that efficacy , to justifie another before God ? And he told me , He was the mighty God , and did what he did , and died the death also , not for himself , but for us ; to whom his doings , and the worthiness of them should be imputed , if I believed on him . Chr. And what did you do then ? Hope . I mad●… my objections against my believing , for that I thought he was not willing to save me . Chr. And what said Faithful to you then ? Hopes He bid me go to him an●… see : Then I said , It was presumption : but he said , No : for I was invited to come . Then he gave me a Book of Jesus his i●…diting , to incourage me the mor●…●…ely to come : And he said concerning that Book , That every jot and tittle there of stood firmer then Heaven and earth . Then I asked him , What I must do when I came ? and he told me , I must intreat upon my knees with all my h●…art and soul , the Father to reveal him to me . Then I asked him furth●…r , How I must make my supp●…ication to him ? And h●… sa●…d , Go , and thou shalt find him upon a mercy-seat , where he sits all the year long , to give pardon and forgiveness to them that come . I told him that I knew not what to say when I came : and he bid me say to this effect , God be merciful to me a sinner , and make me to know and believe in Jesus Christ ; for I see that if his righteousness had not been , or I have not faith in that righteousness , I am utterly cast away : Lord , I have heard that thou art a merciful God , and hast ordained that thy Son Jesus Christ should be the Saviour of the World ; and moreover , that thou art willing to bestow him upon such a poor sinner as I am , ( and I am a sinner indeed ) Lord take therefore this opportunity , and magnifie thy grace in the Salvation of my soul , through thy Son Jesus Christ , Am●…n . Chr. And did you do as you were bidden ? Hopef. Yes , over , and over , and over . Chr. And did the Father reveal his Son to you ? Hopes . Not at the first , nor second , nor third , nor fourth , nor fifth , no , nor at the sixth time neither . Chr. What did you do then ? H●…pef . What! why I could not tell what to do . Chr. Had you not thoughts of leaving off praying ? Hopef. Yes , an hundred times , twice told . Chr. And what was the reason you did not ? Hopef. I believed that that was true wh●…ch had been told me , to wit , That without the righteousness of this Christ , all the World could not save me : And therefore thought I with my self , If I leave off , I die ; and I can but die at the Throne of Grace . And withall , this came into my mind , If it tarry , wait for it , because it will surely come , and will not tarry . So I continued Praying untill the Father shewed me his Son. Chr. And how was he revealed ●…nto you ? Hopef. I did not see him with my bodily eyes , but with the eyes of min●… understanding ; and thus it was . One day I was very sad , I think sader then at any one time in my life ; and this sadness was through a fresh ●…ight of the greatness and vileness of my sins : And as I was then looking for nothing but Hell , and the everlasting damnation of my ●…oul , suddenly , as I thought , I saw the Lord Jesus look down from Heaven upon me , and saying , Believe on the Lord J●…sus Christ , and thou shalt be saved . But I replyed , Lord , I am a great , a very great sinner ; and he answered , My grace is sufficient for thee . Then I said ; But Lord ; what is believing , And then I saw from that saying , [ He , th●… cometh to me sh●…l never hunger , and 〈◊〉 that believeth on 〈◊〉 shall never thirst ] That believing and coming was all one , and that he that came , that is , run out in his heart and affections after salvation by Christ , he indeed believed in Christ. Then the water stood in mine eyes , and I asked further , But Lord , may such a great sinner as I am , be indeed accepted of thee , and be saved by thee ? And I heard him say , And him that cometh to me , I will in no wise cast out . Then I said , But how , Lord , must I consider of thee in my coming to thee , that my faith may be placed aright upon thee ? Then he said , Christ Jesus 〈◊〉 into the World to save sinners . He is the 〈◊〉 of the Law for righteousness to every one that believes . He died for 〈◊〉 sins , and rose again for our justification ; He loved us , and washed us fr●… our si●…s in his own blood : He is 〈◊〉 〈◊〉 between God and us . He ever li●… to 〈◊〉 intercession for us . From all which I gathered , that I must look for righteousness in his person , and for satisfaction for my sins by his blood ; that what he did in obedience to his Fathers Law , and in submitting to the penalty thereof , was not for himself , but for him that will accept it for his Salvation , and be thankful . And now was my heart full of joy , mine eyes full of tears , and mine affections running over with love to the Name , People , and Ways of Jesus Christ. Chr. This was a Revelation of Christ to your soul indeed : But tell me particularly what effect this h●…d upon your spirit . Hopef. It made me see that all the World , notwithstanding all the righteousness thereof , is in a state of condemnation . It made me see that God the Father , though he be just , can justly justifie the coming sinner : It made me greatly ashamed of the vileness of my former life , and confounded me with the sence of mine own Ignorance ; for there never came thought into mine heart before now , that shewed me so the beauty of Jesus Christ. It made me love a holy life , and long to do something for the Honour and Glory of the name of the Lord Jesus . Yea I thought , that had I now a thousand gallons of blood in my body , I could spill it all for the sake of the Lord Jesus . I then saw in my Dream , that Hopeful looked back and saw Ignorance , whom they had left behind , coming after . Look said he to Christian , how far yonder Youngster l●…reth behind . Chr. Ay , Ay , I see him ; he careth not for our Company . Hopef. But I tro , it would not have hurt him , had he kept pace with us hitherto . Chr. That 's true , but I warrant you he thinketh otherwise Hope . That I think he doth , but however let us tarry for him . So they did . Then Christian said to him , Come away man , why do you stay so behind ? Igno. I take my pleasure in walking alone , even more a great deal then in Company , unless I like it the better . Then said Christian to Hopeful ( but softly ) Did I not tell you , he cared ●…t for our Company : But however , come up , and let us talk away the time in this solitary place . Then directing his Speech to Ignorance , he said , Come , how do you ? how stands it between God and your Soul now ? Ignor. I hope well , for I am al ways ●…ull of good motions , that come into my mind to comfort me as I walk . Chr. What good motions ? pray tell us . Ignor. Why , I think of God and Heaven . Chr. So do the Devils and damned Souls . Ignor. But I think of them , and desire them . Chr. So do many that are never like to come there : The Soul of the Sluggard desires and hath nothing . Ignor. But I think of them , and leave all for them . Chr. That I doubt , for leaving of all is an hard matter , yea a harder matter then many are aware of . But why , or by what , art thou perswaded that thou hast left all for God and Heaven ? Ignor. My heart tells me so . Chr. The wise man sayes , He that trusts his own heart is a fool . Ignor. That is spoken of an evil heart , but mine is a good one . Chr. But how dost thou prove that ? Ignor. It comforts me in the hopes of Heaven . Chr. That may be , through its deceitfulness , for a mans heart may 〈◊〉 ster comfort to him in the hopes of that thing , for which he yet has no ground to hope . Ignor. But my heart and life agree together , and therefore , my hope is well grounded . Chr. Who told thee that thy heart and life agrees together ? Ignor. My heart tells me so . Chr. Ask 〈◊〉 Fellow if I be a Thief : Thy heart tells thee so ! Except the word of God beareth witness in this matter , other Testimony is of no value . Ignor. But is it not a good heart that has good thoughts ? And is not that a good li●…e that is according to Gods Commandments ? Chr. Yes , That is a good heart that hath good thoughts , and that is a good life that is according to Gods Commandments : But it is one thing indeed to have 〈◊〉 , and another thing only to think so . Ignor. Pray what count you good thoughts , and a life according to Gods Commandments ? Chr. There are good thoughts of divers kinds , some respecting our selves , 〈◊〉 God , some Christ , and some other things . Ignor. What be good thoughts respecting our selves ? Chr. Such as agree with the Word of God. Ignor. When does our thoughts of our selves agree with the Word of God ? Chr. When we pass the same Judgement upòn our selves wh●…ch the Word passes , To explain my self . The Word of God saith of persons in a nat●…ral condition , There is none Righteous , there is none that doth good . It saith also , That every imagination of the heart of man is only evil , and that continually . And again , The imagination of mans heart is evil from his Youth . Now then , when we think thus of our selves , ●…aving sense thereof , then are our thoughts good ones , because according to the Word of G●…d . Ignor. I will never believe that my heart is thus bad . Chr. Therefore thou never badst one good thought concerning thy self in thy life . But let me go on : As the Word passeth a 〈◊〉 upon our HEART , so it 〈◊〉 a Judgement upon 〈◊〉 WAYS ; and when our thoughts of our HEARTS and WAYS agree with the Judgm●…nt which the W●…rd giveth of both , then are both good , because agreeing thereto . Ignor. Make out your meaning . Chr. Why , the Word of God saith , That mans ways are crooked ways , not good , but perverse : It saith , they are naturally out of the good way , that they have not known it . Now when 〈◊〉 man thus thinketh of his ways , I say when 〈◊〉 doth sensibly , and with hea●…d-●…militation thus think , then hath 〈◊〉 good thoughts of his own ways , because his thoughts now agree with the judgment of the Word of God. Ignor. What are good thoughts concerning God ? Chr. Even ( as I have said concerning our selves ) when our thoughts of God do agree with what the Word saith of him . And that is , when we think of his : 〈◊〉 and Attribut●…r at the Word hath taught : Of which I cannot now discourse at large . But to speak of him with reference to us , Then we have right thoughts of God , when we think that he knows us better then we know our selves , 〈◊〉 can see 〈◊〉 in 〈◊〉 , when and where we can see none in our selves ; when we think he knows 〈◊〉 in-most thoughts , and 〈◊〉 our heart with all its depths is alwayes open unto his eyes : Also when we think that all our Righteousness 〈◊〉 in his Nostrils , and that therefore 〈◊〉 cannot abide to see us stand before ●…im in any confidence even of all our best performances . Ignor. Do you think that I am such a fool , as to think God can see no further then I ? or that I would come to God in the best of my performances ? Chr. Why , how dost 〈◊〉 think on this matter ? Ignor. Why , to be short , I think I must believe in Christ for Justification . Chr. How ! think thou 〈◊〉 believe in Christ , when thou seest not thy need of him ! Thou neither seest thy original , or actual 〈◊〉 , but hast such an opinion of thy self , and of 〈◊〉 thou doest , as plainly renders thee to be one that did never ses a necessity of Christs personal righteousness to justifie thee before God : How then dost thou say , I believe in Christ ? Ignor. I believe well enough for all that . Chr. How doest thou believe ? Ignor. I believe that Christ died for sinners , and that I shall be justified before God from the curse , through his gracious acceptance of my obedience to his Law : Or thus , Christ makes my Duties that are Roligious , acceptable to his Father by vertue of his Merits ; and so shall I be justified . Chr. Let me give an answer to this confession of thy faith . 1. Thou believest with a Fantastical Faith , for this faith is no where described in the Word . 2. Thou believest with a False Faith , because it taketh Justification from the personal righteousness of Christ , and applies it to thy own . 3. This faith maketh not Christ a Justifier of thy person , but of thy actions ; and of thy person for thy actions sake , which is false . 4. Therefore this faith is deceitful , e●…en such as will leave thee under wrath , in the day of God Almi . ●…ty . For true Justifying Fa●…th puts the soul ( as sensible of its lost condition by the Law ) upon flying for refuge unto Christs righteousness : ( Which righteousness of his , is not an act of grace , by which he maketh for Justification thy obedience ac●…epted with God , but his personal obedience to the Law in doing and suffering for us , what that required at our hands ) This righteousness , I say , true faith accepteth , under the skirt of which , the soul being shrouded , and by it presented as spotless before God , it is accepted , and acquit from condemnation . Ignor. What! would you have us trust to what Christ in his own person has done without us ! This conceit would loosen the reines of our lust , and tollerate us to live as we list : For what matter how we live , if we may be Justified by Christs personal righteousness from all , when we believe it ? Chr. Ignorance is thy name , and as thy name is , so art thou ; even this thy answer demonstrateth what I say . Ignorant thou art of what Justifying righteousness is , and as ignorant how to secure thy soul through the faith of it , from the heavy wrath of God. Yea , thou also art ignorant of the true effects of saving . faith in this righteousness of Christ , which is , to bow and win over the heart to God in Christ , to love his Name , his Word , Ways , and People ; and not as thou ignorantly imaginest . Hop . Ask him if ever he had Christ revealed to him from Heaven ? Ignor. What! you are a man for revelations ! I believe that what both you , and all the rest of you say about that matter , is but the fruit of distracted braines . Hop . Why man ! Christ is so hid in God from the natural apprehensions of all flesh , that he cannot by any man be savingly known , unless God the Father reveals him to them . Ignor. That is your faith , but not mine ; yet mine I doubt not , is as good as yours : Though I have not in my head so many whimzies as you . Chr. Give me leave to put in a word : You ought not so slightly to speak of this matter : for this I will boldly affirm ( even as my good ComCompanion hath done ) that no man can know Jesus Christ but by the Re●… of the Father : yea , and saith too , by which the soul layeth hold upon Christ ( if it be right ) must be wrought by the exceeding greatness of his mighty power ; the working of which faith , I perceive , poor Ignorance , thou art ignorant of . Be awakened th●…n , see thine own wretchedness , and flie to the Lord Jesus ; and by his righteousness , which is the righteousness of God , ( for he hims●…lf is God ) thou shalt be deli●… from cond●…mnation . Igno. You go so fast , I cannot keep pace with you ; do you go on before , I must stay a while behind . Well Ignorance , wilt thou yet foolish be , To flight good Counsel , ten times given thee ? And if thou yet refuse it , thou shalt know Ere long the evil of thy doing so : Remember man in time , stoop , do not fear , Good Counsel taken well , saves ; there sore hear : But if thou yet shalt slight it , thou will be The loser ( Ignorance ) 〈◊〉 warrant 〈◊〉 . Chr. Well , come my good Hopeful , I perceive that thou and I must walk by our selves again . So I saw in my D●…eam , that they went on a pace before , and I●…norance he came hobling after . Then said Christian to his companion , It p●…ties me much for this poor man , it will certainly go ill with him at last . Hope . A●…as , there are abundance in our Town in his condition ; whole Families , ●…ea , whole Streets , ( and that of Pilgrims too ) and if there be so many in our parts , how many think you , must there be in the place where he was born ? Chr Indeed the Word saith , He hath blinded their eyes , lest they should see , &c. But now we are by our selves , what do you think of such men ? Have they at no time , think you , convictions of sin , and so consequently fears that their state is dangerous ? Hopef. Nay , do you answer that question your self , for you are the elder man. Chr. Then I say sometimes ( as I think ) they may , but they being naturally ignorant , understand not that such convictions tend to their good ; and therefore they do desperately seek to stifle them , and presumptuously continue to flatter themselves in the way of their own hearts . Hopef. I do believe as you say , that fear tends much to Mens good , and to make them right , at their beginning to go on Pilgrimage . Chr. Without all doubt it dot 〈◊〉 , if it be right : for so says the word , The fear of th●… Lord is the beginning of Wisdom . Hopef. How will you describe right fear ? Chr. True , or right fear , is discovered by three things . 1. By its rise . It is caused by saving convictions for sin . 2. It driveth the soul to lay fast hold of Christ for Salvation . 3. It begetteth and continueth in the soul a great reverence of God , his word , and ways , keeping 〈◊〉 tender , and making it afraid to turn from them , to the right hand , or to the left , to any thing that may dishonour God , break its peace , grieve the Spirit , or cause the Enemy to speak reproachfully . Hopef. Well said , I believe you have said the truth . Are we now almost got past the Inchanted ground ? Chr. Why , are you weary of this discourse ? Hopef. No verily , but that I would know where we are . Chr. We have not now above two Miles further to go thereon . But let us return to our matter . Now the Ignorant know not that such convictions that tend to put them in fear , are for their good , and therefore they seek to stifle them . Hopef. How do they seek to stifle them ? Chr. 1. They think that those fears are wrought by the Devil ( though indeed they are wrought of God ) and thinking so , they resist them , as things that directly tend to their overthrow . 2. They also think that these fears tend to the spoiling of their faith , ( when alas for them , poor men that they are ! they have none at all ) and therefore they harden their hearts against them . 3. They presume they ought not to fear , and therefore , in despite of them , wax presumptuously confident . 4. They see that these 〈◊〉 tend to take away from them the●… pitiful old self-holiness , and therefore they resist them with all their might . Hope . I know something of this my self ; for before I knew my self it was so with me . Chr. Well , we will leave at this tim eour Neighbour Ignorance by him-himself , and fall upon another profit able question . Hopef. With all my heart , but you shall still begin . Chr. Well then , Did you not know about ten years ago , one Temporary in your parts , who was a forward man in Religion then ? Hope . Know him●… Yes , he dwelt in Graceless , a Town about two miles off of Honesty , and he dwelt next door to one Turn-back . Chr. Right , he dwelt under the sa●… roof with him . Well , that man was much awakened once ; I believe that then he had some fight of his sins , and of the wages that was 〈◊〉 thereto . H●…e . I am of your mind , for ( my H●…se not being above three mile●… from him ) he would ost times come to me , and that with many tears . Truly I pitied the man , and was not altogether without hope of him ; 〈◊〉 one may 〈◊〉 it is 〈◊〉 〈◊〉 one that cries , Lor●… , 〈◊〉 . Chr. He told me 〈◊〉 , That 〈◊〉 〈◊〉 resolved to go on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; but all of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one 〈◊〉 , 〈◊〉 〈◊〉 he 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 . Hope . Now 〈◊〉 we are 〈◊〉 about him , let us a little enquire into the reason of the 〈◊〉 back●…ding of him and such others Chr. It 〈◊〉 be 〈◊〉 pro●… , 〈◊〉 〈◊〉 yo●… 〈◊〉 . Hope . Well then , there are in my judgement four reasons for it . 1. Though the 〈◊〉 of such 〈◊〉 are awaken●…d , yet their 〈◊〉 are not changed : there●… when the pow●… of guilt 〈◊〉 away , that which provoked them to be Religious , ceaseth . Wherefore they 〈◊〉 turn to their own course again : even 〈◊〉 we see the Dog that is sick of what he hath eaten , so 〈◊〉 as his sickness 〈◊〉 , he vomits and 〈◊〉 up all ; not that he doth this of a free mind ( if we may say a Dog has a mind ) but because it troubleth his Stomach , but now 〈◊〉 his 〈◊〉 〈◊〉 over , and so his Stomach eased , his desires being not at all alienate from his vomit , he turns him about and licks upall . And so it is true which is written , The Dog is turned to his own vomit again . This I say being hot for Heaven , by virtue only of the sense and fear of the torments of Hell , as their sense of Hell , and the fears of damnation chills and cools , so their desires for Heaven and Salvation cool also . So then it comes to pass , that when their guilt and fear is gone , their desires for Heaven and Happiness die ; and they return to their course again . 2ly . Another reason is , They have slavish fears that do over-master them . I speak now of the fears that they have of men : For the fear of m●…n bringeth a snare . So then , though they seem to be hot for Heaven , so long as the flames of Hell are about their ears , yet when that terrour is a little over , they betake themselves to second thoughts ; namely , that 't is good to be : wise , and not to run ( for they know not what ) the hazard of loosing all ; or at least , of bringing themselves into unavoidable and un-necessary troubles : and so they fall in with the world again . 3ly . The shame that attends Religion , lies also as a block in their way ; they are proud and haughty , and Religion in th●…ir eye is low and contemptible : Therefore when they have lost their sense of Hell and wrath to come , they return again to their former course . 4ly . Guilt , and to meditate terrour , are grievous to them , they like not to see their misery before they come into it . Though perhaps the sight of it first , if they loved that sight , might make them flie whither the righteous flie and are safe ; but because they do , as I hinted before , even shun the thoughts of guilt and terrour , therefore , when once they are rid of their awakenings about the terrors and wrath of God , they harden their hearts gladly , and chuse such ways as will harden them more and more . Chr. You are pretty near the business , for the bottom of all is , for want of a change in their mind and will. And therefore they are but like the Fellon that standeth before the Judge , he quakes and trembles , and seems to repent most heartily ; but the bottom of all is , the fear of the 〈◊〉 , not of any detestation of the offence ; as is evident , because , let but this man have his liberty , and he will be a T●…ief , and so a Rogue still ; whereas , if his mind was changed , he would be otherwise . Hope . Now I have shewed you the reasons of their going back , do you shew me the manner thereof . Chr. So I will willingly . 1. They draw off their thoughts all that they may , from the remembrance of God , Death , and Judgement to come . 2. Then they cast off by degrees private Duties , as Closet-Prayer , curbing their lusts , watching , sorrow for sin , and the like . 3. Then they shun the company of lively and warm Christians . 4. After that , they grow cold to publick Duty , as Hearing , R●…ading , Godly Confe●…ence , and the like . 5. Then they beginto pick holes , as we say , in the Coats of some of the Godly , and that devisishly ; that they may have a seeming colour to throw Religion ( for the sake of some infirmity they have spied in them ) behind their backs . 6. Then they begin to adhere to , and associate themselves with carnal loose and wanton men . 7. Then they give way to carnal and wanton discourses in secret ; and glad are they if they can see such things in any that are counted honest , that they may the more boldly do it through their example . 8 After this , they begin to play with little sins openly . 9. And then , being hardened , they shew themselves as they are . Thus being lanched again into the gulf of misery , unless a Miracle of Grace prevent it , they everlastingly perish in their own deceivings . Now I saw in my Dream , that by this time the Pilgrims were got over the Inchant●…d Ground , and entering in the Countrey of Beulah , whose Air was very sweet and pleasant , the way lying directly through it , they solaced themselves there for a season . Yea , here they heard continually the singing of Birds , and saw every day the flowers appear in the earth : and heard the voice of the Turtle in the Land. In this Countrey the Sun shineth night and day ; wherefore this was beyond the Valley of the shadow of death , and also out of the reach of Giant Despair ; neither could they from this place so much as see Doubting-Castle . Here they were within sight of the City they were going to : also here met them some of the Inhabitants thereof . For in this Land the shining Ones commonly walked , because it was upon the Borders of Heaven . In this Land also the contract between the Bride and the Bridgroom was renewed : Yea here , as the 〈◊〉 rejoyceth over the Bride , so 〈◊〉 God rejoyce over them . Here they had no want of Corn and Wine ; for in this place they met with abundance of what they had sought in all their Pilgrimage . Here they heard voices from out of the City , loud voices ; saying , Say ye to the daughter of Zion , Behold thy Salvation cometh , behold his reward is with him . Here all the Inhabitants of the Countrey called them , The holy People , The redeemed of the Lord , Sought out , &c. Now as they walked in this Land , they had more rejoycing then in parts more remo●…e from the King●…om to which they were bound ; and drawing near to the City , they had yet a more perfect view thereof . It was builded of Pearls and precious Stones , also the Street thereof w●…s paved with Gold , so that by reason of the natural glory of the City , and the reflection of the Sun-beams upon it , Christian , with desire sell sick , Hopeful also had a fit or two of the same Disease : Wherefore here they lay by it a while , crying out because of th●…ir pangs , If you see my Beloved , tell him that I am sick of love . But being a little strengthened , and better able to bear their sickness , they walked on their way , and came yet nearer and nearer , where were Orchards , Vineyards and Gardens , and their Gates opened into the High-way . Now as they came up to these places , behold the Gardener stood in the way ; to whom the Pilgrims said , Whose goodly Vineyards and Gardens are these ? He answered , They are the Kings , and are planted here for his own delights , and also for the solace of Pilgrims . So the Gardiner ha●… them into the Vineyards , and bid them refresh themselves w●…th the Dainties ; he also shewed them there the Kings walks , and the Arbons where he delighted to be : And here they ●…arried and 〈◊〉 . Now I beheld in my Dream , that they talked more in their sleep at this time , then ever they did in all their Journey ; and being in a muse there-about , the Gardiner sa d even to me , Wherefore muse●…t thou at the matter ? It is the nature of the fruit of the Gra●…es of these Vineyards to go down so sweetly , as to cause the lips of them that are asleep to speak . So I saw that when they awoke , they addressed themselves to go , up to the City . But. as . I said , the reflections of the Sun upon the City ( for the City was pure Gold ) was so , extreamly glorious , that they could not , as yet , with open sace behold : it , but through an Instrument made for that purpose . So I saw , that as they went on , there met them two men , in ●…aiment that shone like Gold , also , their saces shone as the light . These men asked the ●…ilgrims whence they came ? and they told them ; they also asked them , Where they had lodg'd , what 〈◊〉 , and dangers , what comforts and pleasures they had met in the way ? and they told them . Then said the men that met them , You have but two 〈◊〉 more to meet with , and then you are in the City . Christian then and his Companion asked the men to go along with them , so they told th●…m they would ; but , 〈◊〉 they , you must obtain it by your own faith . So I saw in my Dream that they went on together till they came within sight of the Gate . Now I further saw that 〈◊〉 them and the Gate was a ●…iver , but there was no Bridge to go over , the River was very deep ; at the sight therefore of this River , the ●…ilgrims were much 〈◊〉 , but the men that went with them said . You must go through , or you cannot come at the Gate . The ●…ilgrims them began to enquire if there was no other way to the Gate ; to which they answered , Yes , but there hath not any , save two , to wit , Enoch and Elijah , been permitted to tread that path , since the foundation of the World , nor shall , untill the last Trumper shall sound . The Pilgrims then , especially Christian , began to 〈◊〉 in his mind , and looked this wav and that , but no way could be found by them , 〈◊〉 which they might escape the River . Then they 〈◊〉 the men , if the Waters were all of a depth . They said , No ; 〈◊〉 they could not help them in that Case , for said they : You shall find it 〈◊〉 or shallower , as you 〈◊〉 in 〈◊〉 〈◊〉 of 〈◊〉 place . They then addressed themselves to the 〈◊〉 ; and entring , Christian 〈◊〉 to sink , and 〈◊〉 out to his good Friend 〈◊〉 ; he said , I sink in deep Waters , the Billows go over my head , all his Waves go over me , Selah . Then said the other , Be of good chear , my Brother , I feel the bottom , and it is good . Then said Christian , Ah my friend , the sorrows of death have compassed me about , I shall not see the Land that flows with Milk and Honey . And with that , a great darkness and 〈◊〉 fell upon Christian , so that he could not see before him ; also here he in great measure lost his senses , so that he could neither remember nor orderly talk of any of those sweet refreshments that he had met with in the way of his Pilgrimage . But all the words that he spake , still tended to discover that he had horror of mind , and hearty fears that he should die in that River , and never obtain entrance in at the Gate : here also , as they that stood by , 〈◊〉 , he was much in the troublesome thoughts of the sins that he had committed , both since and before he began to be a Pilgrim . 'T was also observed , that he was troubled with apparitions of Hogoblins and Evil Spirits . For ever and anon he would intimate so much by words . Hopeful therefore here had much adoe to keep his Brothers head above water , yea sometimes he would be quite gone down , and then ere a while he would rise up again half dead . Hopeful also would endeavour to comfort him , 〈◊〉 , Brother , I see the Gate , and men 〈◊〉 by it to receive us . But Christian would answer : 'T is you , 't is you they wait for , you have been Hopeful ever since I knew you ; and so have you , said he to Christian. Ah Brother , said he , surely if I was right , he would now arise to help me ; but sor my sins he hath brought me into the snare , and hath left me . Then said Hopeful , My Brother , you have quite forgot the Text , where it s said of the wicked , There is no band in their death , but their strength is firm , they are not troubled as other men , neithet are they plagued like other men . These troubles and 〈◊〉 that you go through in these Waters , are no sign that God hath forsaken you , but are sent to try you , whether you will call to mind that which heretofore you have received of his goodness , and live upon him in your distresses . Then I saw in my Dream , that Christian was as in a muse a while ; To whom also Hopeful added this word , Be of good chear , Jesus Christ maketh 〈◊〉 whole : And with that , Christian brake out with a loud voice , Oh I see him again ! and he tells me , When thou passest through the waters , I will be with thee , and through the Rivers , they shall not overflow thee . Then they both took courage , and the enemy was after that as 〈◊〉 as a stone , untill they were gone over . Christian therefore presently sound ground to stand upon ; and so it followed that the rest of the River was but shallow . Thus they got over . Now upon the bank of the River , on the other side , they saw the two 〈◊〉 men again , who there waited for them . Wherefore being come up out of the River , 〈◊〉 saluted them saying , We are 〈◊〉 Spirits , sent forth to minister for those that shall be Heirs of Salvation . Thus they went along towards the Gate , now you must note that the City stood upon a mighty hill , but the Pilgrims went up that hill with ease , because they had these two men to lead them up by the Arms ; also they had left their Mortal Garments behind them in the River ; for though they went in with them , they came out without them . They therefore went up here with much agility and speed , though the foundation upon which the City was 〈◊〉 was higher then the Clouds . They th●…refore went up through the R●…gions of the Air , sweetly talking as they went , being comforted , because they safely got o●…er the River , and had such glorious Companions to attend them . The talk they had with the shining Ones , was about the Glory of the place , who told them , that the beauty , and glory of it was inexpressible . Ther●… , said they , is the Mount Sion , the Heavenly Jerusalem , the inumerable Company of Angels , and the Spirits of Just men made perfect : You are going now , said they , to the Paradi●…e of God , wherein you shall see the Tree of Life , and eat of the never-fading fruits thereof : And when you come there you shall have white Robes given you , a●…d your walk and talk shall be every day with the King , even all the days of Eternity . There you shall not see again , such things as ●…ou saw when you were in the lower Region upon the Earth , to wit , sorrow , sickness , affliction , and death , for the form●…r things are passed away , You are going now to Abraham , to Jacob , and Jacob , and to the ProProphets ; men that God hath taken away from the evil to come , and that are now resting upon their Beds , each one walking in his tighteousness . The men then asked , What must we do in the holy place ? To whom it was answered , You must there receive the comfort of all your toil , and have joy for all your sorrow ; you must reap what you have sown , even the fruit of all your Prayers and Tears , and sufferings for the King by the way . In that place you must wear Crowns of Gold , and enjoy the perpetual sight and Visions of the Holy One , for there you shall see him as he is . There also you shall serve him continually with praise , with shouting and thanksgiving , whom you desired to serve in the World , though with much difficulty , because of the infirmity of your flesh . There your eyes shall be delighted with seeing , and your ears with hearing , the pleasant ●…oice of the mighty One. There you shall enjoy your friends again , that are got thither before you ; and there you shall with joy receive , even every one that follows into the Holy Place after you : There also you shall be 〈◊〉 with Glory and Majesty , and put into an equipage fit to ride out with the King of Glo●…y . When he shall come with sound of Trumpet in the Clouds , as upon the wings of the Wind , you shall come with him ; and when he shall sit upon the Throne of Judgement , you shall sit by him ; yea , and when he shall pass Sentence upon all the workers of Iniquity , let them be Angels or Men , you also shall have a voice in that Judgement , because they were his and your Enemies . Also when he shall again return to the City , you shall go too , with sound of Trumpet , and be ever with him . Now while they were thus drawing towards the Gate , be hold a company of the 〈◊〉 Host came out to meet them : To whom it was said , by the other two shining Ones , These are the men that have loved our Lord , when they were in the World ; and that have left all for his holy Name , and he hath sent us to setch them , and we have brought them thus far on their desired Journey ; that they may go in and look their Redeemer in the face with joy Then the Heavenly Host gave a great shout , saying , Blessed are they that are called to the Marriage supper of the Lamb : and th●…s they came up to the Gate . Now when they were come up to the Gat●… , there was written over it , in Letters of Gold , Blessed are they that do his commandments , that they may have right to the Tree of life ; and may enter in through the Gates into the City . Then I saw in my Dream . that the shining men bid them call at the Gate , the which when they did , some from above looked over the Gate ; to wit , Enoch , Moses , and Elijah , &c. to whom it was said , These Pilgrims , are come from the Cit●… of Destruction , for the love that they bear to the King of this place : and th●…n the Pilgrims gave in unto them each man his Certificate , which they had received in the beginning ; Those therefore were carried into the King , who when he had read them , said , Where are the men ? to whom it was answered , They are standing without the Gate , the King then commanded to open the Gate ; That the 〈◊〉 Nation , said he , that 〈◊〉 T●…uth may enter in . Now I saw in my Dream , that these two men went in at the Gate ; and loe , as they ente●…ed , they were transfigured , and they had Raiment put on that shone like Gold. There was al o that met them with Harps and Crowns , and gave them to them ; The Ha●…p to praise withall , and the Crowns in token of honour ; Then I heard in my Dream that all the Bells in the City Rang for joy : and that it was said ●…nto them , Enter ye into the joy of your Lord. I also heard the men themselves , that they sang with a loud voice , saying , Blessing , Honour , Glory and Power , be to him that 〈◊〉 upon the Throne , and to the Lamb for ever and ever . Now just as the 〈◊〉 ●…ere opened to let in the men , I look●…d in after them ; 〈◊〉 behold , the City shone like the Sun , ●…he St●…eets also were paved with ●…old , and in them walked ma●…y 〈◊〉 w●…th 〈◊〉 on their h●…ads , 〈◊〉 in th●…ir hands , and golden 〈◊〉 to sing praises withall . There were also of them that had wings , and they answered one another without intermission , saying , Holy , Holy , Holy , is the Lord. And after that , they shut up the Gates : which when I had seen , I wished my self among them . Now while I was gazing upon all these things , I turned my head to look back , an●… saw Ignorance come up to the River side ; but he soon got over , and that without half that dif●…iculty which the other two men met with . For it happened that there was then in that plac●… 〈◊〉 Vain-hope a Ferry-man , that with his Boat helped him over : so he , as the other I saw , did ascend the Hill to come up to the Gate , only he came alone ; neither did any man m●…et him with the least incouragement . When he was come up to the Gate , he looked up to the writing that was above ; and then began to knock , supposing that entrance should have been quickly administered to him : But he was asked by the men that lookt over the top of the Gate , Whence came you ? an●… what would you have ? He answered , I have eat and drank in 〈◊〉 〈◊〉 of the King , and he has taught in our Streets . Then they asked him for his Certificate , that they might go in and shew it to the King. So he sumbled in his bosom for one , and found none . Then said they , Have you none ? But the man answered never a word . So they told the King , but he would not come down to see him ; but commanded the two shining Ones that conducted Christian and Hopeful to the City , to go out and take Ignonorance and bind him hand and foot , and have him away . Then they took him up , and carried him through the air to the door that I saw in the side of the Hill , and put him in there . Then I saw that there was away to Hell , even from the Gates of Heave●… as well as from the City of Destruction . So I awoke , and behold it was a Dream . FINIS . The Conclusion . NOw Reader , I have told my Dream to thee ; See if thou 〈◊〉 Interpret it to me ; Or to thy self , or Neighbour : but take ●…eed Of mis-interpreting : for that , instead Of doing good , will but thy self abuse : By mis-interpreting 〈◊〉 . Take heed also , that thou be not extream , In playing with the out-side of my Dream : Nor let my figure , or 〈◊〉 〈◊〉 〈◊〉 Put thee into a 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 Leave this for Boys and Fools 〈◊〉 for thee , Do 〈◊〉 the substance of my 〈◊〉 〈◊〉 Put by the Curtains , 〈◊〉 within 〈◊〉 Vail ; Turn 〈◊〉 my Metaphors and do not fail : There , if thou seekest them , such things to find , As will be helpfull to an honest mind . What of my dross thou findest there , be bold To throw away , but yet preserve the Gold. What if my Gold be wrapped up in Ore ? None throws away t●…e Apple for the Core : But if thou shalt cast all away as vain , I know not but 't will make me Dream again . THE END . Notes, typically marginal, from the original text Notes for div A30170-e2990 * Isa. 64. 6. Lu. 14. 33 Ps. 38. 4. Hab. 2. 3. Act. 16. 31. * Heb. 9. 27. * Job . 2●… 21 22 * Ezek. 22. 14. * Isa. 30. 33 , * Mat. 3 7. * Mat. 7. Psal. ●…9 . 0●… . * Christ & the way to hi●… cannot be 〈◊〉 without the ●…ord . 2 Pe 〈◊〉 . 29. * Christ & the way to him cannot be 〈◊〉 without the ●…ord . * Luk. 14. 16. * Gen. 19. 17. * They that fly from the 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 A Gazing-Stock to the world . Jer. 20. 10. * Obstinate . * Christian * 2 Cor. 4. 18 , * Luk. 15. * 1 Pet. 1. 4 * Heb. 11. 62. * Luk. 9. 6●… † Heb. 13. 20. 21. * Talk between Christian , and Pliable . † Tit. 1. 〈◊〉 * Is. 4. 5. 17 John. ●…0 . 27 , 28. 29. † 2 Tim. 4 8. Rev. 3. 4 Matth 13. * Isa 25. 8. Rev 7. 16. 17. Cap. 21. 4. * Isa 6. 2. 1 T●… . 4. 16. 17. Rev. 7. 17. † Rev. 4. 4. † Cha. ●…4 . 12 , 3 , 4 , 5 a Joh. 12. 25. b 2 Cor 5. 2 , 3 , 5. c Isa. 55. 12. Joh. 7. 〈◊〉 . Chap. 6. 37. Rev. 〈◊〉 . 6. Ch. 22. 17 d It is n●…t enough to be Pliable . e Christian in trouble , seeks still to get further from his own House . f The Pro●…s . g 〈◊〉 . 40. 2 : h Isa. 35. 3 , 4. i The Promises of foreiveness and accep●…nce to life by faith in Christ. k 1 Sa 12. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l Mat. 7. 8 , m The Gate will be opened to broken bearted sin●…rs . n Satan en●…ies those that enter the straight Gate . o A Man may have Company when he sets out for Heaven . & yet go thither alone . q There is no deliverance from the guilt , and burden of sin , but by the deat●… & blood of Christ. q Christian comes to the House of the Interpreter . r He is ●…tertained . s Illumination . t Christian sees a brave Picture . u The fashion of the Picture . x Cor. 4. 15 y Gal. 4. 19 1 Thes. 〈◊〉 . 9 a The meaning of the Picture . b Why be 〈◊〉 him 〈◊〉 〈◊〉 〈◊〉 . d Ro. 7. 6. e 1 Cor. 15 ●…6 . f Ro. 5. 20. Joh. 15. 3 Eph. 5. 16. Act 1●… 19. R●…m . 16. 2●… . 26. h He 〈◊〉 him Passion & Patience . Joh. 15. 2. Passion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i 〈◊〉 〈◊〉 〈◊〉 . k Passion has his desire . l And quickly 〈◊〉 all away . m The matter expounded . n The Worldly Man for a Bird in 〈◊〉 hand . o Patience ha●… the best Wisdom . Things that are first must give place , but things that are last , are lasting . q ●…uk . 16. Dives had his g●…od things first 2 Cor 4. 18 The first 〈◊〉 t●…ngs arbut T●…po ral . 2 Cor. 12. 9 Act. 14 , 〈◊〉 x Despair like 〈◊〉 Iron Cage . y Heb. 6. 6. z Luk. 19. 14. a Heb. 10. 28 , 29. 1 Cor. 15. 1 Thcss. 4. Jude 15. 2 Thes. 1. 8 Joh 5. 28. Rev. 20. 11 12 , 13 , 14. Is●… 26. 21. Mic. 7. 16. 17 Ps. 5. 1 , 2 , 3 Dan. 7. 10. c Mat. 3. 12 Ch. 13. 30. Mal. 4. 1. d 1 Thes 4. 16 , 17. Ro. 2. 14 , 15. e When God releases us of our guilt and burden , we are as those that leap for joy . f Zech. 1●… . 10. A Christian can ●…ng the alo●… , when God doth 〈◊〉 him the joy of his heart a Simple , Sloth , and Presumption . b There is no persuasion will do , is God openeth not the eyes , ●…oh . 10 1. d They that com●…●…nto ●…e way , but not by the door , think that they can say something in vindication of their own Practice . c G●… . 1. 16. f Christian has got his Lords Coat on his back and is comforted there with , he is comforted also with his Mark and his Roll. g He comes to the hill Difficulty . h The 〈◊〉 〈◊〉 of turning out of the way . i A ward of grace . i He that sleeps is a l●…r . k Christian miss●…d ●…is Roll , wherein he used to take comfort . l Christian bewails his foolish sleeping . ●…ev . 2. 2. m Mar. 13 a How Christian was driven out of his own Countrey . b How he g●…t into the way to Sion . c 〈◊〉 of what ●…e s●…w in the way . d Christians thoughts of his Native Countrey . Heb. 〈◊〉 . 15 , 16. e Christian distasted with carnal cogitations . f Christians choice . g Christians golden hours h How Christian gets power against hu corruptions . i Why Christian would vt at Mount Zion . k What Christian had to his supper . l Their talk at supper time a Christ makes Princes of Beggars . Christians Bed-Chamber . c Christian had into the Study , and what he saw there . d Heb. 11. 33 , 34. e Christian had into the Armory . f Christian is made to see Ancient things . g Christian shewed the delectable Mountains h Isa. 33. 16 , 17. Christian s●…ts forward . k Christian s●…nt away Arm●…d : i Now Christian and the Porter greet at parting . Christians resolution at the approach of Apollyo●… . l 〈◊〉 〈◊〉 Christian ard Apollyon . m Apollyons ●…attery . n Apollyon 〈◊〉 alues Christs service . Apollyon pretends to be merciful Apollyon pleads the grievous ends of Christ : to di Chri 〈◊〉 〈◊〉 Apollyon pleads ●…ristians 〈◊〉 〈◊〉 Apollyon in a rage ●…alls upo●… Christian. Christian wounded in his understanding , ●…ith ond conversation . Apollyon 〈◊〉 down to the ground the Christian . Christians victory over Apollyon . Jam. 4. 7. A brief relation of the Combat by the spectator . Christian ` gives God thanks for deliveranc●… a Christian goes on his Journey with his Sword drawn in hic ●…and . b Jer. 2. 6 : c The children of the Spies go back . Ps. 44. 19. Ps. 107. 10. d Job . 3. 5. ch . 10. 22. e Jer. 2. 6. Ps. 69. 14. f Eph. 6. 18 Ps. 116. 3. Christian put to a stand , but for a whil●… a Christian made believe that he spake blasphemies , when 't was Satan that suggested them into his mind . Ps. 23. 4. Iob. 9. 10. Amos 5. 〈◊〉 . Christian glad at break of day . Job 29. 3. Christian overtakes Faithful . Christians fall , makes Faithful and he golovingly together . Their talk about the 〈◊〉 from 〈◊〉 they came . How Plyable was accounted of when he got home . Jer. 29. 18 19. The Dog and Sow . Faithfull assaulted by Wanton . a Pro : 〈◊〉 14. Pre. 5. 5. Job 3●… . 1. He is 〈◊〉 by Adam the ●…irst . b Eph. 4. 22. c 1 Joh. 216. d Rom. 7. 24. e The temper of Moses . Faithfull 〈◊〉 〈◊〉 Discontent . 〈◊〉 〈◊〉 〈◊〉 Discontent He is 〈◊〉 〈◊〉 〈◊〉 1 Cor. 1. 26. cha . 〈◊〉 . 18. Phi. 3. 7 , 8 Mar. 8. 8. Pro 3 35 : Talkative described . Faithful a●…d Talkative enter discourse . Talkaives 〈◊〉 of bad discourse . Talkatives sine discourse . O brave Talkative O brave Talkative Faithful 〈◊〉 by Talkative . Christian makes a discovery 〈◊〉 Talkative , telling Faithful who he was . Mat. 23. 1 Cor. 4. 20. Talkative talks , but does not . His house is empty o●… Religion . He is a ●…air to Religion . Rom. 2. 24. 25. The proverb that goes of him Men shun to deal with him . T●… Car-ka●…s of Religion . Jam. 1. 27. see 〈◊〉 . 2 , 23 , 24 , 25 , 26. See Mat. 13. and ch . 25. Levit. 11. Deut. 14. Faithful convinced of the bad●… of Tal●…etive . 1 Cor. 13. 1. 2 , 3. 〈◊〉 . 14. 7 Talka●… like 〈◊〉 things t●…at 〈◊〉 〈◊〉 〈◊〉 . Talkatives ●…alfe discovery of a work of grace . To c●…y 〈◊〉 agai●…t 〈◊〉 , no si●…n of Grace Great knowledge no sign of grace . 1 Cor. 13. Knowledge and knowledge . 〈◊〉 know ledge attended wit●… endeavours One good sign of gr●…e 〈◊〉 Joh. 16. 8. R●…m . 7. 24 Joh. 16. 9 Mar. 16 16 Ps 38 18 Jer. 31. 19 Cal 2. 15. Act 4. 12. Mat. 5 6. Rev 21. 6. Ro. 10. 1●… . Phi. 1. 27. Mat. 5. 9. Jo. 24. 15. Ps. 50. 23. Job . 42. 〈◊〉 . 6. Ezek. 29. 43. Another good sign of Grace . Talkative not pleased with Faithfuls question . The reasons why Faithful put to him that question . Faithfuls plain dealing to Talkative . Talkative flings a●…●…rom Faithful . A g●…od ri●…nce Isa 40. 17 Eccl. 1. ch●…p . 2. 11 17. The Antiquity of this Fair. The Merchandize o●… this Fair. ●…he Streets of this fair 1 Cor. 5. 10. Christ went t●…rough this fair . M●…t . 4. 8. Luk. 4 , 5. 6 , 7. Christ bought nothing in this fair . The Pilgrims enter the fair The fair in a hubbub about them The first cause of the 〈◊〉 . 1 Cor. 2. 7 , 8. 2d Cause of the hubbub . Psal. 119. 37. Phil. 3. 19. 20. Pr. 23 , 2●… , T●…ey are mocked . 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 . They are examined . They te●…t who they are and whence they came . They are not believed . They are put in the Cage . Their be●…aviour in the Cage . The men of the fair do fall out among them selves about these two men . They are made the Authors of this disturbance . They are led up and down the fair in Chaines for a terror to others . Some of the men o●… the fair w●…n to them . Their adversaries resolve to kill them . They are again put into the Cage and after brought to Tryal . T●…eir Indi●…ment . Faithfuls answer for himself . Pickth●…nks T●…imony . Sins are 〈◊〉 Lords and Great ones . F●…ithfuls defe●…ce of him●…f . The Judge his 〈◊〉 to the Jury . Exod. 1. Dan. 3. Dan. 6. The Cruel death of Faithful . Christian is still ali●…e . Christian has another Companion . There is more of the men of the fair will follow ●…ey overtake by-ends . By-ends 〈◊〉 to 〈◊〉 〈◊〉 na●…e . The wife and Kindred of By-ends . Where By-ends differs from others in Religion . How By-ends got his name . . The ease that Pilgrims have is but little in this life Lucre Hill dangerus Hill. Hopeful tempted to go , but Christian bolds him back . Hos. 4. 18. Christian roundeth up Demas . 2 Tim. 4. 10. 2 Kings 5 10. Mat. 26. 14 , 15. chap. 17. 1 , 2 , 3 , 4 , 5. By-ends goes over to Demas . A River Ps. 6●… 9. Rev. ●…2 . Ezek. 47. Trees by the River . The Fruit and leaves of the Trees A Meadow in 〈◊〉 they lie down to sleep . Ps. 22. Isa. ●…4 . 30. Numb . 21. 4 By PathMeadow . One temptation does make way for another Strong Christians may lead weak ones out of the way . Isa. 9. ●…6 A Pit to catch the vain-glorious in . Reasoning between Christian and Hopeful Christians 〈◊〉 for leading of his Broout of the way . Jer. 〈◊〉 1. They are iu danger of drowning as they go back . T●…ey sleep in the grounds of Giant Despair . He finds them in his ground , and carries them to Doubting Castle , The Grievousness of their Imprisonment Ps. 88. 18. A K●…y in Christians 〈◊〉 called Promise , opens any Lock in Doubt-●…g Castle . The delectable mountains They a●…e refreshed in the mountains : Joh. 10. 11 Hos. 14. 9 : Heb. 13. 1 , 2. The Mountain of Errour . Mount Cautio●… : Pr. 21. 26. A by-way to Hell. The fruit of 〈◊〉 fear . The Countrey of Conceit , out of which came Ignorance . Christian and Ignorance hath some talk . He saith to every one , that be is a foul . Pr. 26. 12. Eccl. 10. 3. How to carry it to a fool . Mat. 12. 45. Prov. 5. 22. The destruction of one Turn-away . Christian telleth his Companion a story of Little-Faith . Broad-way gate . Dead mans Lane. Little-faith robbed by Faint-heart , Mistrust and Guilt . They g●…t away 〈◊〉 Silver , and knockt him down . Little-faith ●…st not his best things . 1 Pet , 4. 18. Little-faith forced to beg to his Journeys ●…nd . He kept not his best things by his own ●…unning . 2 Tim. 1. 14. 2 Pet. 1. 9. He is pittied by both . Christian s●…ibbeth his fellow for unadvised speaki●…g . Heb. 12. 16. A dis●…ourse about Esau and Little-Faith . Esau was ruled by his lusts . Gen. 〈◊〉 : 32. Esau never had faith Jer. 2. 24. Little-faith could not live upon Esaus P●…ttage . A comp●…rison between the Turtle-dove and the Crow . Hopeful 〈◊〉 . No great heart for God , where there is but little faith We have more courage when o●…t , then when we a●…e in Ps●…l 5. 8. Christian 〈◊〉 〈◊〉 〈◊〉 expe●…ience in tois case . The Kings Champion . Job . 41. ●…6 Leviathans 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 t●…t is i●… Jo●…s Ho●…e Jo●… . 39. 19 Eph. 6. 16. ' 〈◊〉 good 〈◊〉 〈◊〉 a Convoy Ex 33. 15. Psal. 3 5 , 6 , 7 , 8. Psal. 27. 1 , 2 , 3. Isa. 10. 4. A way , ●…d away . Christian and his ●…llow deluded . They are taken in a Net. They 〈◊〉 their conditions . Pro. 29. 5. Ps●…l . 1●… 4. A 〈◊〉 one ●…mes to them with a w●…p 〈◊〉 band . Pro. 29. 〈◊〉 . Da 11. 32. 2 Cor. 11. 13 , 14. They are examined , a●…d ●…onvicted of forgetf●…lness . Deceivers fine spoken . Ro , ●…6 . 18. Deu. 25. 2. 2 Chron. 6. 25 , 27. Rev , 3. 19 They are whipt , and sent on their way . The Atheist meets them He Laughs at them . They reason together : Jer. 22 : 13 : Ec. 10. 15. The Atheist takes u●… his content in this World. Christian proveth hu Brother . Hopefuls gracious answer . 2 Cor. ●…7 . Prov. 19. ●…7 . Heb. 10. 39. A ●…ruit of an honest heart . 1 Joh 2. 11 They are come to the inchanted ground Hopeful begins to be drowsie Christian keeps him awake . 1 Thes. 5. 6 He is 〈◊〉 . Eccl. 4. 9. To prevent drowsine●…s they fall to good discourse . Good discourse prevents 〈◊〉 Rom. 6. 21 22 , 23. Eph. 5. 6. ●…sa 64. 6. Gala. 2. 16. Luk. 17. 10 H●…b . 10. Rom. 4. Col 1. 1 Pet. 1. Mat. 11. 18 Mat. 24. 35 Ps. 95. 6. Dan. 6. ●…o Jer. 29. 12 , 13. Ex. 25. 22. Lev. 〈◊〉 . Nn. 7. 89. Heb 4. 6. Habb . 2. 3. Eph. 1. 18 , 19. Act. 16. 30 31. 2 Cor. 12. 9 Joh. 6. 35. Joh. 6. 38 1 Ti. 1. 15 Rom. 10. 4. chap. 4. Heb 7. 24 , 25. Young Ignorance comes up again : Their talk : Pr. 28. 29. Rom. 3. Gen. 6. 8. Ps. 125. 5. Pro. 2. 15. Rom. 3. Mat 11. 18 1 Co. 12. 3. Eph. 1. 18 , 19. The tal●… broke up . The 〈◊〉 use of 〈◊〉 Job 〈◊〉 . 29. 〈◊〉 . 〈◊〉 . 〈◊〉 . Pro. 17 ch . 9. 10. 〈◊〉 〈◊〉 . Talk abo●… 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 . 2 Pet. 2 : 22. Pro. 19. 25 How t●…e Apostate goes back . Isa. 62. 4. Cant. 2. 10 , 11 , 12. Angels Isa. 62. 5. ver . 3. ver . 11. ver . 12. Deut. 23. 24. Revel . 21. 18. 1 Cor. 3. 18. Death . Death is not welcome to nature though 〈◊〉 it we 〈◊〉 out of this world into glory . 1 Cor. 15. 51 , 52. . . Psal. 33. 4 , 5. Christian delivered from 〈◊〉 tears in death Isa. 40. 2. The 〈◊〉 do wait 〈◊〉 them so 〈◊〉 as they are passed 〈◊〉 〈◊〉 this world . They 〈◊〉 put off mortality . Heb. 12. 2 , 23. 24. Rev. 2. 7. Rev 3 4. R●…v . 21. 1. Isa. 57. 1. 2 Isa 65. 14. Gal. 6. 7. Joh 3. 2. 〈◊〉 . 4 13 , 14 , 〈◊〉 , 10. 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 1 〈◊〉 . 6 2 , 3. Rev●…l . 19. Re. 〈◊〉 . 14. Isa. 26. 2. Rev. 5. 13. 14. 
A30202	----	Seasonable counsel, or, Advice to sufferers by John Bunyan. Bunyan, John, 1628-1688. 1684 Approx. 278 KB of XML-encoded text transcribed from 131 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A30202 Wing B5592 ESTC R3858 13677084 ocm 13677084 101243 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A30202) Transcribed from: (Early English Books Online ; image set 101243) Images scanned from microfilm: (Early English books, 1641-1700 ; 839:2) Seasonable counsel, or, Advice to sufferers by John Bunyan. Bunyan, John, 1628-1688. [22], 238, [1] p. Printed for Benjamin Alsop ..., London : 1684. Errata: p. [21] at beginning. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Christian life -- Early works to 1800. 2005-02 TCP Assigned for keying and markup 2005-05 SPi Global Keyed and coded from ProQuest page images 2005-06 Emma (Leeson) Huber Sampled and proofread 2005-06 Emma (Leeson) Huber Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion Seasonable Counsel : OR , ADVICE TO Sufferers . BY JOHN BUNYAN . LONDON , Printed for Benjamin Alsop , at the Angel and Bible in the Poultry . MDCLXXXIV . TO THE CHRISTIAN READER . BEloved , I thought it convenient , since many at this day are exposed to sufferings , to give my advice touching that to thee . Namely , that ( thou wouldest take heed to thy self , and keep thy Soul diligently , and not suffer thy self to be entangled in those snares that God hath suffered to be laid in the World for some . Beware of men , is the counsel of Christ , for they will deliver you up . ( Mat. 10 17. ) Keep thou therefore within the bounds of uprightness and integrity towards both God and man : for that will fortifie , that will preserve thee , if not from , yet under the rage of men , in a comfortable and quiet frame of heart . Wherefore do that , and that only , that will justifie they innocency , and that will help thee , not with forced Speech , but with good Conscience ( when oppressed ) to make thy appeals to God , and to the Consciences of all men . This is the advice that ( I thank God. ) I have taken my self : for I find that there is nothing , next to God and his Grace by Christ , that can stand one in such stead , as will a good and harmless Conscience . I hope I can say God has made me a Christian : and a Christian must be a harmless Man , and , to that end , must imbrace nothing but harmless Principles . A Christian business , as a Christian , is to believe in Jesus Christ and in God the Father by him , and to seek the good of all about him , according as his place , state and capacity in this World will admit , not medling with other mens matters , but ever following that which is good . A Christian is a Child of the Kingdom of God , and that Kingdom ( take it as it begins in Grace , or as it is perfected in Glory , ) is not of this World but of that which is to come : and though ( men of old as ) some may now be afraid of that Kingdom : yet that Kingdom will hurt no man , neither with its Principles , nor by it self . To instance somewhat . Faith in Christ : what harm can that do ? A life regulated by a moral Law , what hurt is in that ? Rejoycing in Spirit for the hope of the life to come , by Christ , who will that harm ? Nor is the instituted worship of our Lord of any evil tendency , Christianity teaches us also to do our enemies good , to love them that hate us , and to pray for them that despitefully use us and persecute us , and what evil can be in that . This is the summ of the Christian Religion , ( as by the word may be plainly made appear : ) wherefore I counsel thee to keep close to these things , and touch with nothing that jostleth therewith . Nor do thou marvel ( thou living thus ) if some should be so foolish as to seek thy hurt , and to afflict thee , because thy works are good . ( 1 John 3.12 . ) For there is need that thou shouldest at sometimes be in manifold temptations , thy good and innocent life notwithstanding . ( 1 Pet. 1.6 . ) For , to omit other things , there are some of the graces of God that are in thee , that as to some of their Acts , cannot shew themselves , nor their excellency , nor their power , nor what they can do : but as thou art in a suffering state . Faith and Patience , in persecution , has that to do , that to shew , and that to perform , that cannot be done , shewed , nor performed any where else but there . There is also a patience of hope ; a rejoycing in hope , when we are in tribulation , that is , over and above that which we have when we are at ease and quiet . That also that all graces can endure , and triumph over , shall not be known , but when , and as we are in a state of affliction . Now these Acts of our Graces are of that worth and esteem with God , also he so much delighteth in them : that occasion thorough his righteous Judgment , must be ministred for them to shew their beauty , and what bravery there is in them . It is also to be considered that those Acts of our Graces , that cannot be put forth , or shew themselves in their splendor , but when we Christianly suffer ; will yield such fruit to those whose Tryals call them to exercise , that will in the day of God , abound to their comfort and tend to their perfection an glory . ( 1 Pet. 1.7 . 2 Cor. 4.17 . ) Why then should we think th●t our innocent lives will exempt us from sufferings , or that troubles shall do us such harm ? For verily it is for our present and future good that our God doth send them upon us . I count therefore , that such things are necessary for the health of our Souls , as bodily pains and labour are for the Body . People that live high , and in idleness , bring diseases upon the Body : and they that live in all fulness of Gospel-Ordinances , and are not exercised with Tryals , grow gross , are diseased and full of bad humours in their Souls . And though this may to some seem strange : yet our day has given us such an experimental proof of the truth thereof , as has not been known for some ages past . Alas we have need of those bitter , pills , at which we so whinch and shuck : and it will be well if at last we be purged as we should thereby . I am sure we are but little the better as yet , though the Physician has had us so long in hand . Some bad humo●rs may , possibly ere long be driven out : but at present the disease is so high , that it makes some professors fear more a Consumption will be made in their purses by these Doses , than they desire to be made better in their Souls thereby . I see that I still have need of these Tryals , and if God will by these , judge me as he judges his Saints , that I may not be condemned with the World , I will cry , Grace , Grace for ever . The consideration also that we have deserved these things , much silence me as to what may yet happen unto me . I say , to think that we have deserved them of God ( though against men we have done nothing ) makes me lay my hand upon my mouth , and causes me to hold my tongue . Shall we deserve correction ? And be angry because we have it ! Or shall it come to save us ? and shall we be offended with the hand that brings it . Our sickness is so great that our enemies take notice of it ; let them know too that we also take our Purges patiently . We are willing to pay for those Potions that are given us for the health of our Body , how sick soever they make us : and if God will have us pay too for that which is to better our Souls , why should we grudge thereat ? Those that bring us these Medicines have little enough for their pains : for my part , I profess , I would not for a great deal , be bound , for their wages , to do their work . True , Physicians are for the most part chargeable , and the niggards are too loth to part with their Money to them : but when necessity says they must either take Physick , or die : of two evils they desire to chuse the least . Why , affliction is better than sin , and if God sends the one to cleanse us from the other , let us thank him , and be also content to pay the messenger . And thou that art so loth to pay for thy sinning , and for the means that puts thee upon that exercise of thy graces , as will be for thy good hereafter : take heed of tempting of God lest he doubleth this Potion unto thee . The Child by eating of raw Fruit stands in need of Physick , but the Child of a childish humour refuseth to take the Potion , what follows but a doubling of the affliction , to wit frowns , chides , and further threatnings and a forcing of the bitter Pills upon him . But let me , to perswade thee to lie down and take thy Potion , tell thee , 't is of absolute necessity , to wit for thy spiritual and internal health . For , First , Is it better that thou receive judgment in this World , or that thou stay for it to be condemned with the ungodly in the next ? Secondly , Is it better that thou shouldest , as to some acts of thy Graces , be foreign , and a stranger , and consequently that thou shouldest lose that far more exceeding , and eternal weight of glory that is prepared as the reward thereof ? or that thou should'st receive it at the hand of God , when the day shall come that every man , shall have praise of him for their doings ? Thirdly , And I say again , since chastisements are a sign of senship , a token of love : and the contrary a sign of Bastardy , and a token of hatred . ( Heb. 12.6 , 7 , 8. Hos. 4.14 . ) Is it not better that we bear those tokens and marks in our flesh that bespeak us to belong to Christ , than those that declare us to be none of his . For my part , God help me to chuse rather to suffer affliction with the people of God , than to enjoy the pleasures of sin for a season : and God of his mercy prepare me for his will. I am not for running my self into sufferings : but if Godliness will expose me to them , the Lord God make me more godly still : for I believe there is a World to come . But Christian Reader , I would not detain thee from a sight of those sheets in thy hand : only let me beg of thee , that thou wilt not be offended either with God , or men , if the cross is laid heavy upon thee . Not with God , for he doth nothing without a cause : nor with men , for they are the hand of God : and will they , will they ; they are the servants of God to thee for good . ( Psal. 17.14 . Jer. 24.5 . ) Take therefore what comes to thee from God by them , thankfully . If the messenger that brings it is glad that 't is in his power to do thee hurt , and to afflict thee ; if he skips for joy at thy calamity : be sorry for him ; pity him , and pray to thy Father for him : he is ignorant and understandeth not the judgment of thy God , yea he sheweth by this his behaviour , that though he as Gods ordnance serveth thee by afflicting of thee : yet means he nothing less than to destroy thee : by the which also he prognosticates before thee that he is working out his own damnation by dong of thee-good . Lay therefore the woful state of such to heart , and render him that which is good for his evil ; and love for his hatred to thee : then shalt thou shew that thou art acted by a Spirit of holiness , and art like thy heavenly Father . And be it so , that thy pity and Prayers can do such an one no good , yet they must light some where : or return again , as Ships come loaden from the Indies , full of blessings into thine own bosome . And besides all this , is there nothing in dark Providences for the sake of the sight , and observation of which , such a day may be rendred lovely , when 't is upon us . Is there nothing of God , of his Wisdom and Power and goodness to be seen in Thunder , and Lightning , in Hailstones ? in Storms , and darkness and tempests ? Why , then is it said , he hath his way in the whirlwind and storm . ( Nahum 1.3 . ) ? And why have Gods servants of old made such notes , and observed from them , such excellent and wonderful things . There is that of God to be seen in such a day as cannot be seen in another . His power in holding up some , his wrath in leaving of others ; his making of Shrubs to stand , and his suffering of Cedars to fall ; his infatuating of the Counsels of men , and his making of the Devil to out witt himself ; his giving of his presence to his people , and his leaving of his foes in the dark ; his discovering the uprightness of the hearts of his sanctified ones , and laying open the Hypocrisie of others , is a working of spiritual Wonders in the day of his wrath , and of the whirlwind and storm . These days ! these days are the days that do most aptly give an occasion to Christians , of any , to take the exactest measures and scantlings of our selves . We are apt to overshoot , in days that are calm , and to think our selves far higher , and more strong than we find we be , when the trying day is upon us . The mouth of Gaal and the boasts of Peter were great and high before the Tryal came , but when that came , they found themselves to fall far short of the courage they thought they had . ( Judges 9.38 . ) We also , before the temptation comes , think we can walk upon the Sea , but when the winds blow , we feel our selves begin to sink . Hence such a time is rightly said to be a time to try us , or to find out what we are , and is there no good in this ? Is it not this that rightly rectifies our judgment about our selves , that makes us to know our selves , that tends to cut off those superfluous spriggs of pride and self-conceitedness , wherewith we are subject to be overcome ? Is not such a day , the day that bends us , humbleth us , and that makes us bow before God , for our faults committed in our prosperity ? and yet doth it yield no good unto us ? we could not live without such turnings of the hand of God upon us . We should be overgrown with flesh , if we had not our seasonable Winters . 'T is said that in some Countreys Trees will grow , but will bear no fruit , because there is no Winter there . The Lord bless all seasons to his peop●● and help them rightly to behave themselves under all the times that go over them . Farewel . I am thine to serve thee in the Gospel , John Bunyan . Ingenious Reader , BY reason of the Authors absence , some small faults are escaped , notwithstanding the diligence of the Printer ; which thou art desired to mend with thy Pen : And particularly in Page 192. l. 25. for buffeted read butted . p. 194. l. 13. r , so I could , ADVICE TO SUFFERERS . 1 PETER iv . 19 . Wherefore , let them that suffer according to the will of God , commit the keeping of their souls to him in well doing as unto a faithful Creator . THis Epistle was written to Saints in affliction , specially those of the Circumcision , for whom this Peter was an Apostle . And it was written to them to counsel , and comfort them in their affliction . To counsel them as to the cause , for which they were in afflictions , and as to the right management of themselves , and their cause under their affliction . To comfort them also both with respect to their present help from God , and also with reference to the reward that ( they faithfully continuing to the end ) should of God be bestowed upon them : all which we shall have occasion , more distinctly , to handle in this following discourse . The Text is a conclusion , drawn from the Counsel and comfort which the Apostle had afore given them in their suffering state . As who should say , my Brethren , as you are now afflicted , so sufferings are needful for you , and therefore profitable and advantagious : Wherefore be content to bear them . And that you may indeed bear them with such Christian contentedness , and patience as becomes you ; commit the keeping of your souls to your God , as unto a faithful Creator . Let them that suffer according to the will of God , commit the keeping of their souls unto him as unto a faithful Creator . In this conclusion , therefore , we have three things very fit for sufferers to concern themselves with . 1. A direction to a duty of absolute necessity . 2. A description of the persons , who are unto this so necessary a duty directed . 3. An insinuation of the good effect that will certainly follow to those that after a due manner shall take this blessed advice . The duty so absolutely necessary , is , that sufferers commit the keeping of their souls to God. The sufferers here intended , are those that suffer according to the will of God. The good insinuated , that will be the effect of our true doing of this , is , we shall find God a faithful Creator . We will first , begin with the duty , that sufferers are here directed to , namely the committing of their souls to God : Let them commit the keeping of their soul to him , in well doing . And I find two things in it that first call for explaining before I proceed . 1. What we must here understand by the Soul. 2. What by committing the soul to God. For the First ; The soul , here , is to be taken for that most excellent part of man , that dwelleth in the body ; that immortal , spiritual substance , that is , and will be capable of life , and motion , of sense and reason ; yea , that will abide a rational being , when the body is returned to the dust as it was . This is that great thing , that our Lord Jesus intends , when he bids his Disciples in a day of Tryal , fear him that can destroy both body and soul in Hell. ( Luk. 12.5 . ) That great thing , I say , that he there cautions them to take care of . According to Peter here , Let them commit the keeping of their soul to him in well-doing . Secondly , Now to commit this soul to God , is to carry it to him , to lift it to him , upon my bended knees , and to pray him for the Lord Jesus Christs sake , to take it into his holy care , and to let it be under his keeping . Also , that he will please to deliver it from all those snares that are laid for it , 'twixt this and the next world , and that he will see that it be forth coming , safe and sound , at the Great and Terrible judgment , notwithstanding so many have ingaged themselves against it . Thus David committed his soul to God , when he said Arise , O Lord , disappoint him : cast him down : deliver my soul , O Lord , from the wicked , which is thy Sword. And again , Be pleased , O Lord , to deliver me , O Lord , make hast to help me : let them be ashamed and confounded together , that seek after my soul to destroy it . ( Psal. 17.13 . Psal. 40.13 , 14. ) Thus , I have shewed you what the soul is , and what it is to commit the soul to God. This then is the duty that the Apostle here exhorteth the sufferers to , namely , to carry their soul to God , and leave it with him while they ingage for his name in the World. Now from the Apostles Exhortation to this great duty , I will draw these following conclusions . First , That when persecution is raised against a people , there is a design laid for the ruin of that peoples souls . This , I say , doth naturally follow from the exhortation . Why else , need they to commit the keeping of their souls to God. For by this word , unto God to keep them , is suggested ; there is , that would destroy them , and that therefore persecution is raised against them . I am not so uncharitable , as to think , that persecuting men design this : But I verily believe that the Devil doth design this , when he stirs them up to so sorry a work . In times of Tryal , says Peter , The Devil your adversary goeth about like a roaring Lyon , seeking whom he may devour . ( 1 Pet. 5.8.9 . ) Alas ! men in their acts of this nature , have designs that are lower , and of a more inferior rank : Some of them look no higher , than revenge upon the carcass ; than the spoiling of their neighbour of his Estate , Liberty , or Life ; than the greatening of themselves in this world , by the ruins of those that they have power to spoil . Their possessors slay them , and hold themselves not guilty ; and they that sell them , say , blessed be the Lord , for I am rich . ( Zech. 11.4 , 5. Ay! But Satan will not be put off thus : 't is not a bag of Money , or the punishing of the carcass of such a people , that will please or satisfie him . 'T is the soul that he aims at ; the ruin of the precious soul that he hath bent himself to bring to pass . 'T is this therefore that Peter here hath his heart concerned with . As , who should say , my Brethren , are you troubled and persecuted for your Faith ? look to it , the hand of Satan is in this thing , and what ever men drive at by doing as they do , the Devil designs no less than the damnation of your Souls . Ware Hawk , saith the Falconer , when the Dogs are coming near her : specially if she be too much minding of her belly , and too forgetful of what the nature of the Dog is . Beware Christian : take heed Christian ; the Devil is desirous to have thee . And , who could better give this exhortation than could Peter himself . Who for not taking heed as to this very thing , had like by the Devil to have been swallowed up alive : as is manifest to them that heedfully read , and consider how far he was gone , when that persecution was raised against his Master . ( Luk. 22 . 31-56 , 57 , 58 , 59 , 60 , 61 , 62. ) When a Tyrant goes to dispossess a neighbouring Prince of what is lawfully his own : the men that he imployeth at Arms to overcome , and get the Land : They fight for Half-Crowns , and the like , and are content with their wages : But the Tyrant is for the Kingdom , nothing will serve him but the Kingdom . This is the case : Men when they persecute , are for the stuff , but the Devil is for the soul , nor will any thing less than that , satisfie him . Let him then that is a sufferer commit the keeping of his soul to God : lest stuff , and soul , and all be lost at once . Secondly , A second conclusion that followeth upon these words , is this ; That sufferers , if they have not a care , may be too negligent as to the securing of their souls with God , even when persecution is upon them . For these words , as they are an instruction , so they are an awakening instruction ; they call as to people in danger ; as to people , not so aware of the danger , or as unto a people that forget ( too much ) that their souls , and the ruin of them , are sought after by Satan , when trouble attends them for the Gospel sake . As , who should say , when troubles are upon you for the Gospel sake , then take heed that you forget not to commit your souls to the keeping of God. We are naturally apt with that good man Gideon , to be threshing out our Wheat , that we may hide it from the Midianites , ( Judge 6.11 . ) but we are not so naturally apt to be busying our selves to secure our souls with God. The reason is , for that we are more flesh than spirit , and because the voice of the world makes a bigger sound in our carnal mind , than the word of God doth . Wherefore Peter , here , calls upon us as upon men of forgetful minds , saying , Let them that suffer according to the will of God , have a care of their souls , and take heed , that the fears of the loss of a little of this world , do not make them forget the fear of the losing of their souls . That Sufferers are subject to this , may appear by the stir , and bustle that at such a time they make to lock all up safe that the hand of man can reach , while they are cold , chill , remiss , and too indifferent about the committing of their soul to God to keep it . This is seen also , in that many , in a time of trouble for their profession , will study more to deceive themselves by a change of notions , by labouring to perswade their consciences to admit them to walk more at large , by harkening to opinions that please and gratifie the flesh , by adhering to bad examples , and taking evil Counsels , than they will to make straight steps for their feet : and to commit the keeping of their souls to God. What shall I say , have their not been many , that so long as peace has lasted , have been great swaggerers for Religion , who yet so soon as the Sun has waxt warm , have flagg●d ; have been discontented , offended , and turned away from him that speaketh from heaven ? All which is because men are naturally apt to be more concerned , for their goods , carnal peace , and a temporal life : than they are about securing of their souls with God. Wherefore I say , these words are spoken to awaken us to the consideration of soul-concerns , and how that should be safely lodged under the care , protection , and mercy of God , by our committing of it to him , for that purpose , by Jesus Christ our Lord. Thirdly , Another conclusion that followeth upon this exhortation , is this : That persecution doth , sometimes , so hotly follow Gods people , as to leave them nothing but a soul to care for . They have had no House , no Land , no Money , no Goods , no Life , no Liberty , left them to care for . All is gone but the soul. Goods have been confiscated , liberty has been in Irons , the life condemned , the neck in a Halter , or the body in the Fire : So then all , to such , has been gone , and they have had nothing left them , to care for , but their soul. Let them commit the keeping of their soul to God. This conclusion , I say , doth naturally flow from the words . For that the Apostle here doth make mention only of the soul , as of that which is left , as of that which yet remains to the sufferer of all that ever he had . Thus they served Christ , they left him nothing but his soul to care for . Thus they served Stephen , they left him nothing but his soul to care for , and they both cared for that . Father into thy hands I commend my spirit , said Jesus . And Lord Jesus receive my spirit , said Stephen ( Luk. 23.46 . Acts 7.59 . ) As for all other things , they were gone . They parted the very cloaths of Christ among themselves , before his face , even while he did hang pouring out his life before them , upon the Tree . They parted my garments among them , said he , and upon my vesture did they cast lots . ( Mat. 27.35 . Mar. 15.24 . Joh. 19.23 , 24. ) This also has oftentimes been the condition of later Christians , all has been gone , they have been stript of all , nothing has been left them but soul to care for . Job said , that he had escaped with the skin of his teeth : and that is but a little : but he doth not escape with so much , that loses all that he has , life and all , we now except the soul. But , Fourthly , Another thing that followeth from the words is this , namely , That when the Devil and wicked men have done what they could , in their persecuting of the godly : they have yet had their souls at their own dispose . They have not been able to rob them of their souls , they are not able to hurt their souls . The soul is not in their power to touch , without the leave of God , and of him whose soul it is . And fear not them , saith Christ , that kill the body , but are not able to kill the soul. ( Mat. 10.28 . ) This , I say , lies clear also in the Text , for the exhortation supposes , that what ever the sufferers there made mention of , had lost : They had yet their souls at their own dispose . Let them that suffer , even to the loss of goods , liberty or life , commit the keeping of their soul to God. As , who should say , though the enemy hath reached them to their all , and stripped them of their all , yet I know , that their soul is not among that all : For their soul is yet free from them , at liberty , and may be disposed of , even as the sufferer will. Wherefore , let him commit the keeping of his soul to God , lest he also through his negligence or carelessness be also spoiled of that . The sufferer therefore hath his soul at his own dispose , he may give that away to God almighty , in spight of all that the Devil and the world can do . He may indeed see men parting his Land , his Houshold stuff , yea , his very Rayment among themselves , but they cannot so dispose of his soul. They have no more that they can do . ( Luk. 12.5 . ) Fifthly . Another conclusion that followeth from these words is this , That a man , when he is a sufferer , is not able to secure his own soul from the hand of hell by any other means , but by the committing of the keeping thereof to God. Do you suffer ? are you in affliction for your profession ? Then keep not your soul in your own hand , for fear of losing that with the rest . For no man can keep alive his own soul , ( Psal. 22.29 . ) No , not in the greatest calm ; no , not when the Lyon is a sleep : how then should he do it at such a time , when the horrible blast of the terrible ones shall bea● against his wall . The consideration of this was that that made holy Paul , who was a man upon whom persecution continually attended , commit his soul to God ( Acts 20.23 . 2 Tim. 1.12 . ) God as I shall shew you by and by , is he , and he alone that is able to keep the soul , and deliver it from danger . Man is naturally a self deceiver , and therefore is not to be trusted , any farther than as the watchful eye of God is over him . But as to hi● soul he is not be trusted with that at all , that must be wholly committed to God , left altogether with him ; laid at his feet , and he also must take the charge thereof , or else 't is gone , will be lost , and will perish for ever and ever . Wherefore 't is a dangerous thing for a man that is a sufferer , to be a senseless man , as to the danger that his soul is in , and a prayerless man , as to the committing of the keeping of it to God. For he that is such , has yet his soul , and the keeping thereof , in his own deceitful hand . And so has he also that stays himself upon his friends , upon his knowledge , the promise of men , or the mercy of his enemies , or that has set in his mind a bound to himself , how far he will venture for Religion , and where he will stop . This is the man , that makes not God his trust , and that therefore will surely fall in the day of his temptation . Satan , who now hunteth for the precious soul to destroy it , has Power , as well as Policy , beyond what man can think . He has power to blind , harden , and to make insensible , the heart . He also can make truth in the eyes of the suffering man , a poor , little , and insignificant thing . Judas had not committed the keeping of his soul to God , but abode in himself , and was left in his Tabernacle : And you by and by see , what a worthy price he set upon himself , his Christ , and Heaven , and all . All to him was not now worth thirty pieces of Silver . And , as he can make truth in thy esteem to be little , so he can make sufferings great , and ten times more terrible , than he that hath committed the keeping of his soul to God , shall ever find them . A Gaol shall look as black as Hell , and the loss of a few Stools and Chairs , as bad as the loss of so many baggs of Gold. Death for the Saviour of the World , shall seem to be a thing both unreasonable and intolerable . Such will chuse to run the hazzard of the loss of a thousand souls , in the way of the world , rather than the loss of one poor sorry , transitory life for the holy word of God. But the reason , as I said , is , they have not committed the keeping of their soul to God. For he that indeed has committed the keeping of his soul to that great one , has shaken his hands of all things here . Has bid adieu to the world , to friends , and life : and waiteth upon God in a way of close keeping to his truth , and walking in his wayes , having counted the cost , and been perswaded to take what cup God shall suffer the world to give him for so doing . Sixthly , Another conclusion that followeth from these words is , That God is very willing to take the charge and care of the soul ( that is committed unto him ) of them that suffer for his sake in the world . If this were not true , the exhortation would not answer the end . What is intended by , Let him commit the keeping of his soul to God , but that the sufferer should indeed leave that great care with him ? but if God be not willing to be concerned with such a charge , what bottom is there for the exhortation . But the exhortation has this for its bottom , therefore God is willing to take the charge and care of the soul of him that suffereth for his name in this world . The Lord redeemeth the soul of his servants , and none of them that trust in him shall be desolate , ( 1 Sam. 25.28 , 29. Psal. 34.22 . ) None , not one that committeth his soul ●o Gods keeping in a way of well doing , but shall find him willing to be concerned therewith . Ay , this , saith the sufferer , if I could believe this , it would rid me of all my fears . But I find my self ingaged for God , for I have made a profession of his name , and cannot arrive to this belief that God is willing to take the charge and care of my soul. Wherefore I fear , that if Tryals come so high , as that life , as well as estate , must go , that both life , and Estate , and soul , and all will be lost at once . Well honest heart , these are thy fears , but let them fly away , and consider the Text again . Let them that suffer according to the will of God , commit the keeping of their souls to him as unto a faithful Creator . These are Gods words , Christs words , and the invitation of the holy Ghost . When therefore thou readest them , be perswaded that thou hearest the Father , and the Son , and the Holy Ghost , all of them joyntly , and severally speaking to thee and saying , Poor sinner , thou art ingaged for God in the world , thou art suffering for his word : leave thy soul with him as with one that is more willing to save it , than thou art willing he should : act faith , trust God , believe his word , and go on in thy way of witness-bearing for him , and thou shalt find all well , and according to the desire of thy heart at last . True , Satan will make it his business to tempt thee to doubt of this , that thy way may be made yet more hard , and difficult to thee . For he knows that unbelief is a soul-perplexing sin , and makes that which would otherwise be light , pleasant , and easie ; unutterably heavy and burdensome to the sufferer . Yea , this he doth in hope to make thee at last , to cast away thy profession , thy Cause , thy Faith , thy Conscience , thy soul and all . But hear what the Holy Ghost saith again . He shall spare the poor and needy , and shall save the souls of the needy . He shall redeem their soul from deceit and violence , and precious shall their blood be in his sight . ( Psal. 72.13 , 14. ) These words also are spoken for the comfort of sufferers . ( ver . 12. ) For he shall delivor the needy when he crieth ; the poor also , and him that hath no helper . Wherefore let them that are Gods sufferers , pluck up a good heart , let them not be afraid to trust God with their souls , and with their eternal concerns . Let them cast all their care upon God , for he careth for them . ( 1 Pet. 5.7 . ) But I am in the Dark . I answer , never stick at that . 'T is most bravely done , to trust God with my soul in the dark , and to resolve to serve God for nothing , rather than give out . Not to see , and yet to believe , and to be a follower of the Lamb , and yet to be at uncertainty , what we shall have at last ; argues Love , Fear , Faith , and an honest mind , and gives the greatest sign of one that hath true sincerity in his soul. 'T was this that made Job and Peter so famous , and the want of it that took away much of the glory of the faith of Thomas . ( Job 1.8 , 9 , 10. Mat. 19.27 . Joh. 20.29 . ) Wherefore believe verily that God is ready , willing , yea , that he looks for , and expects that thou who art a sufferer shouldest commit the keeping of thy soul to him , as unto a faithful Creator . Seventhly , Another conclusion that followeth from these words is this , namely , That God is able as well as willing , to secure the souls of his suffering Saints , and to save them from the evil of all their Tryals , be they never so many , divers , or terrible . [ Let him commit the keeping of his soul to God ] but to what boot . if he be not able to keep it in his hand , and from the power of him that seeks the soul to destroy it ? But my Father that gave them me , saith Christ , is greater than all , and no man is able to pluck them out of my Fathers hand . ( Joh. 10.29 . ) So then there can be no sorrow , affliction , or misery invented , by which the Devil may so strongly prevail , as thereby to pluck the soul out of the hand of him , who has received it , to keep it from falling , and perishing thereby . The Text therefore supposeth a sufficiency of power in God to support , and a sufficiency of comfort and goodness to imbolden the soul to endure for him : let Satan break out , and his instruments too , to the greatest degree of their rage and cruelty . First , There is in God a sufficiency of power to keep them that have laid their soul at his foot to be preserved . And hence he is called the Soul-keeper , the soul-preserver . ( Pro. 24.12 . ) The Lord is thy keeper , the Lord is thy shade , upon thy right hand . The Sun shall not smite thee by day , nor the Moon by night , the Lord shall preserve thee from all evil , he shall preserve thy soul. ( Psal. 1-21 . 5 , 6 , 7. ) The Sun shall not smite thee : that is , persecution shall not dry , and wither thee away to nothing ( Mat. 13.6.21 . ) But that notwithstanding , thou shalt be kept and preserved , carried through and delivered from all evil . Let him therefore commit the keeping of his soul to him , if he is in a suffering condition , that would have it secured and found safe and sound at last . For , 1. Then thine own natural weakness , and timorousness shall not overcome thee . For it shall not be too hard for God. God can make the most soft spirited man , as hard as an Adamant , harder than Flint , yea , harder than the northern Steel . Shall Iron break the northern Iron , and the Steel ? ( Jer. 15.12 . ) The Sword of him is in vain that laies at a Christian , when he is in the way of his duty to God : if God has taken to him the charge and care of his soul , He can sho● him with Brass , and make his hoofs of Iron . He can strengthen the spoiled against the strong : so that the spoiled shall come against the fortress . ( Ezek 13.9 . Deut. 33.25 . Amos 5.8 . He can turn thee into another man , and make thee that which thou never wast . Timorous Peter , fearful Peter , he could make as hold as a Lyon. He that at one time was afraid of a sorry Girl , he could make at another , to stand boldly before the Council . ( Mat. 26.69 . Acts 4.13 . ) There is nothing too hard for God. He can say to them that are of a fearful heart , be strong fear not . He can say , let the weak say I am strong ; by such a word , by which he treated the world . ( Isa. 35.3 , 4. Zech. 12.8 . ) 2. Thine own natural darkness and ignorance shall not cause thee to fall , thy want of wit he can supply : He can say to the fools , be wise ; not only by way of correction , but also by way of instruction too . He hath chosen the foolish things of this world , to confound the wise : yea , things that are despised , and things that are not , hath God chosen to bring to nought things that are . ( 1 Cor. 1.28 . Wisdom and might are his : and when , and where he will work , none can at all withstand him . He can give thee the spirit of Wisdom , and Revelation in the knowledge of his Son. ( Ephes. 1.17 . ) Yea , to do this , is that which he challengeth , as that which is peculiar to himself . Who hath put wisdom in the inward part , or who hath given understanding to the heart . ( Job 30.36 . ) And that he will do this , that he hath promised , yea , promised to do it to that degree , as to make his , that shall be thus concerned for him , to Topp , and overtopp all men that shall them oppose . I , saith he , will give you a mouth and wisdom , that all your adversaries shall not be able to resist , or gain-say . ( Luke 21.15 . ) 3. Thine own doubts and mistrusts , about what he will do , and about whither thou shalt go ) when thou for him hast suffered a while ) he can resolve , yea , dissolve , crush , and bring to nothing . He can make fear flee far away and place heavenly confidence in its room . He can bring invisible , and eternal things to the eye of thy soul , and make thee see that in those things , in which thine enemies shall see nothing , that thou shalt count worth the loss of ten thousand lives to injoy . He can pull such things out of his bosom , and can put such things into thy mouth● yea , can make thee chuse to be gone , though through the flames , than to stay here and die in silken sheets . Yea , he can himself come near , and bring his Heaven and Glory to thee . The spirit of glory and of God resteth upon them that are but reproached for the name of Christ. ( 1 Pet. 4.14 . ) And what the spirit of glory is , and what is his resting upon his sufferers , is quite beyond the knowledge of the world , and is but little felt by Saints at peace : They be they that are engaged , and that are under the lash for Christ ; they are they , I say , that have it and that understand something of it . When Moses went up the first time into the Mount to God , the people reproached him for staying with him so long , saying , As for this Moses , we wot not what is become of him . Well , the next time he went up thither , and came down , the spirit of glory was upon him : his face shone ( though he wist it not ) to his honour , and their amazement . ( Exod. 31.1 . chap. 34 . 29-35 . ) Also while Stephen stood before the Council to be accused , by Suborned men , All that sat in the Council , looking stedfastly on him , saw his face , as it had been the face of an Angel. Act. 6.15 . Those that honour God , he will honour ; yea , will put some of his glory upon them , but they shall be honoured . There is none can tell what God can do . He can make those things , that in themselves are most fearful and terrible to behold , the most pleasant , delightful , and desirable things . He can make a Gaol more beautiful than a palace ; restraint , more sweet by far than liberty . And the reproach of Christ greater riches , than all the treasures in Aegypt . ( Heb. 11.26 . ) 'T is said of Christ , That for the joy that was set before him , he indured the Cross , and despised the shame . ( Heb. 12.2 . ) But , Secondly , As there is in God a sufficiency of power to uphold , so there is in him also a sufficiency of comfort and goodness to imbolden us : I mean communicative comfort and goodness . Variety of , and the terribleness that attends afflictions , call , not only for the beholding of things , but also a laying hold of them by faith and feeling ; now this also is with God to the making of his to sing in the night . Paul and Silas sang in Prison , the Apostle went away from the Council rejoycing , when they had shamefully beaten them for their Preaching in the Temple . ( Acts 5. ) But whence came this , but from an inward feeling by faith of the love of God , and of Christ , which passeth knowledge ? Hence he says to those under afflictions , fear none of those things that you shall suffer . There are things to be suffered , as well as places to suffer in ; and there are things to be let into the soul for its imboldening , as well as things to be shewed to it . ( Rev. 2.20 . Rom. 5.5 . ) Now the things to be suffered are many , some of which are thus counted up , they were Tortured , had cruel mockings and scourgings : they were stoned , were sawn asunder , were slain with the sword , were tempted . They wandred about in Sheep-skins , and Goat-skins , being destitute , afflicted , tormented ( Heb. 11.35 . ) These are some of the things that good men of old have suffered , for their profession of the name of Jesus Christ. All which they were inabled by him to bear , to bear with Patience ; to bear with rejoycing ; knowing in themselves that they had in heaven a better , and an induring substance . ( Heb. 10.32 , 33 , 34 , 35 , 36. ) And it is upon this account that Paul doth call to mind the most dreadfull of his afflictions , which he suffered for the Gospel sake with rejoycing ; and that he tells us that he was most glad , when he was in such infirmities . Yea , it is upon this account that he boasteth , and vaunteth it over Death , Life , Angels , principalities , powers , things present , things to come , height , depth , and every other creature : for he knew that there was enough in that love of God , which was set on him through Christ , to preserve him , and to carry him through all , ( 2 Cor. 12.9 , 10. Rom. 8.37 , 38 , 39. ) That God has done thus , a thousand instances might be given ; and that God will still do thus , for that we have his faithful promise . ( Isa. 43.2 . 1 Cor. 10.13 . ) To the adversaries of the Church these things have also sometimes been shewed , to their amazement and confusion . God shewed to the King of Babylon , that he was with the three children in the Fiery Furnace ; God shewed to the King of Babylon again , that he would be where his were , though in the Lyons Dens ( Dan. 3.24 . chap. 6.24 , 25 , 26. ) Also in later days , who so reads Mr. Fox's Acts and Monuments , will also find several things to confirm this for truth . God has power over all plagues , and therefore can either heighten , or moderate and lessen them at pleasure . He has power over Fire , and can take away the intolerable heat thereof . This those in the Marian days could also testifie , namely , Hauks and Bainham , and others : who could shout for joy , and clap their hands in the very flames for joy . God has power over hunger , and can moderate it , and cause that one meals meat shall go as far as forty were wont to do . This is witnessed in Elias , when he went for his life to the mount of God , being fled from the face of Jezabel . ( 1 King. 19.8 , &c. ) And what a good nights lodging had Jacob , when he fled from the face of his Brother Esau ? When the earth was his Couch , the Stone his pillow , the Heavens his canopy , and the shades of the night his Curtains ? ( Gen. 28.12 , 13 , 14 , 15 , 16. ) I can do all things , said Paul , through Christ strengthening me . And again , I take pleasure in infirmities , in reproaches , in necessities , in persecutions , in distresses for Christs sake . But how can that be , since no affliction for the present seems joyous ? I answer though they be not so in themselves , yet Christ by his presence can make them so . For then his power rests upon us . When I am weak , saith he , then I am strong : then Christ doth in me mighty things . For my strength , saith Christ , is made perfect in weakness , ( in affliction for the Gospel sake . ) For when my people are afflicted , and suffer great distress for me , then they have my comforting , supporting , imboldning and upholding presence to relieve them . An instance of which you have in the three children , and in Daniel , made mention of before . But what think you , did these servants of the God of Jacob feel , feel in their souls of his power and comforting presence , when they , for his name , were suffering of the rage of their enemies . While also one like the Son of God was walking in the Fire with the three , and while Daniel sat and saw that the hands of Angels were made Muzzels for the Lyons mouths . I say , was it not worth being in the Furnace , and in the Den , to see such things as these ? O! the grace of God , and his spirit , and power , that is with them that suffer for him , if their hearts be upright with him : if they are willing to be faithful to him : if they have learned to say , here am I , when ever he calls them , and what ever he calls them to . Wherefore when Peter saith , let them that suffer according to the will of God , commit the keeping of their souls to him in well-doing , as unto a faithful Creator : He concludes , that how outragious , furious , merciless , or cruel soever the enemy is : yet there , with him , they shall find help and succour , relief and comfort . For God is able to make such as do so , stand . Eighthly , We will now come to touch upon that , which may more immediately be called the reason of this exhortation . For although all these things that have been mentioned before , may , or might be called reasons of the point : yet there are , that in my judgment , may be called reasons , which are yet behind . As , First , Because , when a man has by faith and prayer committed the keeping of his soul to God , he has the advantage of that liberty of soul to do , and suffer for God , that he cannot otherwise have . He that has committed his soul to God to keep , is rid of that care , and is delivered from the fear of its perishing for ever . When the Jews went to stone Stephen , they laid their clothes down at a distance from the place , at a young mans feet , whose name was Saul , that they might not be a cumber , or a trouble to them , as to their intended work . So we , when we go about to drive sin out of the world , in a way of suffering for Gods truth against it , we should lay down our souls at the feet of God to care for , that we may not be cumbered with the care of them our selves : also that our care of Gods truth may not be weakned , by such sudden and strong doubts , as will cause us faintingly to say , but what will become of my soul ? When Paul had told his Son Timothy , that he had been before that Lyon Nero , and that he was at present delivered out of his mouth : he adds , And the Lord shall deliver me from every evil work , and will preserve me unto his heavenly kingdom . He shall , and will : here is a man at liberty , here are no cumbersome fears . But how came the Apostle by this confidence of his well-being , and of his share in another world ? Why , he had committed the keeping of his soul to God ; ( compare 2 Tim. 1.12 . with chap. 4.18 . ) For to commit the keeping of the soul to God , if it be done in faith and prayer , it leaves , or rather brings this holy boldness , and confidence into the soul. Suppose a man in the Country were necessitated to go to London , and had a great charge of money to pay in there . Suppose also , that the way thither was become exceeding dangerous because of the high-way-men that continually abide therein : what now must this man do to go on his Journey chearfully ? Why , let him pay in his money to such a one in the Country as will be sure to return it for him at London safely . Why , this is the case , thou art bound for Heaven , but the way thither is dangerous . It is beset every where with evil Angels , who would rob thee of thy Soul. What now ? Why , if thou wouldest go chearfully on in thy dangerous Journey , commit thy treasure , thy Soul to God to keep . And then thou mayest say with comfort , well , that care is over . For whatever I meet with in my way thither , my Soul is safe enough : the Thieves if they meet me , can't come at that ; I know to whom I have committed my Soul , and I am perswaded , that he will keep that to my joy and everlasting comfort against the great day . This therefore is one reason why we should ( that suffer for Christ ) commit the keeping of our Souls to God , because , a doubt about the well-being of that , will be a clog , a burden , and an affliction to our spirit ; Yea , the greatest of afflictions whilest we are taking up our Cross and bearing it after Christ. The joy of the Lord is our strength , and the fear of perishing is that which will be weakning to us in the way . Secondly , we should commit the keeping of our Souls to God , because the final conclusion that merciless men do sometimes make with the servants of God , is all on a sudden . They give no warning before they strike . We shall not need here to call you to mind about the Massacres that were in Ireland , Paris , Piedmont , and other places : where the godly in the night , before they were well awake , had , some of them , their heart blood running on the ground . The savage Monsters crying out , kill , kill , from one end of a street , or a place , to the other . This was sudden , and he that had not committed his Soul to God to keep it , was surely very hard put to it now ; but he that had done so , was ready for such sudden work . Sometimes indeed , the Ax and Halter , or the Faggot , is shewed first ; but sometimes again it is without that warning . Vp , said Saul to Doeg the Edomite , and slay the priests of the Lord , 1 Sam. 22 . 11-19 . Here was sudden work , fall on , said Saul , and Doeg fell upon them , and slew on that day fourscore and five persons that did wear a linnen Ephod . Nob also the ci●y of the Priests he smote with the edge of the sword , both men and women , children , and sucklings , &c. Here was but a word and a blow . Thinkest thou not , who readest these lines , that all of these who had before committed their Soul to God to keep , were the fittest folk to die ? And immedately the King sent an Executioner , and commanded his head to be brought , Mark 6.27 . The story is concerning Herod and John the Baptist . Herod's dancing girl had begged John Baptist's head : and nothing but his head must serve her turn ; well girl , thou shalt have it . Have it ? I , but it will be long first . No , thou shalt have it now , just now , immediately , And immediately he sent an executioner , and commanded his head to be brought . Here is sudden work for sufferers ; here is no intimation before hand . The executioner comes to John ; now , whether he was at dinner or asleep , or whatever he was about , the bloody man bolts in upon him , and the first word he salutes him with , is , Sir , strip , lay down your neck ; For I come to take away your head . But hold , stay , wherefore ? pray , let me commit my Soul to God. No , I must not stay , I am in hast ; slap , says his sword , and off falls the good mans head . This is sudden work , work that stays for no man : work that must be done by and by , immediately or 't is not worth a rush . I will , said she , that thou give me by and by in a charger , the head of John the Baptist. Yea , she came in hast , and as hastily the commandment went forth , and immediately his head was brought . Thirdly , Unless a man commits the keeping of his Soul to God : it is a question whether he can hold out , and stand his ground , and wrestle with all temptations . ( This is the victory , even your Faith : and who is he that overcometh the world , but he that believeth ? &c. And what incouragement has a man to suffer for Christ , whose heart cannot believe , and whose Soul he cannot commit to God to keep it ? ) And our Lord Jesus intimates as much , when he saith , Be thou faithful unto death , and I will give thee a Crown of life . Wherefore saith he thus ? but to encourage those that suffer for his truth in the world , to commit the keeping of their Souls to him , and to believe that he hath taken the charge and care of them . Paul's wisdom was , that he was ready to die , before his enemies were ready to kill him . I am now ready , saith he , to be offered up , and the time of my departure is at hand . 2 Tim. 4.6 , 7 , 8. This is therefore a thing of high concern , to wit , the committing of the Soul to God to keep it . 'T is , I say , of concern to do it now , just now quickly , whether thou art yet engaged or no ; for it is a good preparatory too , as well as profitable in a time of persecution : consider it , I say . The Apostle Paul saith , that he and his companions were hold in their God , to profess and stand to the word of God , 1 Thess. 2.2 . but how could that be , if they had the salvation of their Souls to seek , and that to be sure they would have had , had they not committed the keeping of their Souls to him in well-doing ? But what is committing of the Soul to God ? Answ. I have in general briefly spoken to that already , and now for thy further help , we will a little enlarge . Wherefore , First , To commit , is to deliver up to custody to be kept . Hence prisoners when sent to the Gaol , are said to be committed thither . Thus Paul hated men and women , comitting them to prison . And thus Joseph's master committed all his prisoners to him , to his custody , to be kept there according to the Law. ( Acts 8.3 . Gen. 39.22 . ) Secondly , to commit , is not only to deliver up to custody , but to give in charge , that that which is committed , be kept safe , and not suffered to be lost . Thus Paul was committed to Prison , the Gaoler being charged to keep him safely . ( Acts 16.23 . Luk. 16.11 . ) Thirdly , to commit , is to leave the whole disposal ( sometimes ) of that which is committed , to those to whom such thing is committed . Thus were the Shields of the Temple committed to the Guard , and Jeremiah to the hands of Gadaliah . ( 1 Kings 14.27 Jer. 29.14 . ) And thus thou must commit thy Soul to God , and to his care , and keeping . It must be delivered up to his care , and put under his custody . Thou mayest also ( ' tho I would speak modestly ) give him a charge to take the care of it . Concerning my sons , and concerning my daughters , and concerning the work of my hands , command ye me , Isai 45.11 . Thou must also leave all the concerns of thy Soul , and of thy being an inheritor of the next World , wholly to the care of God. He that doth this in the way that God has bid him , is safe , though the sky should fall . The poor committeth himself unto thee , thou art the helper of the fatherless . Ps. 10.14 . And for encouragement to do this , the Lord has bidden us , the Lord has commanded us , the Lord expecteth that we should thus do . Yea , thou art also bidden to commit thy way unto him , thy work unto him , thy cause unto him , thy Soul to him , and he will take care of all , Psal. 37.5 . Pro. 16.3 . Job 5.8 . And if we do this , as we should , God will not only take care of us , and of our Souls in the general , but that our work and ways be so ordered that we may not fail in either . I have trusted , said David , in the Lord , therefore I shall not slide . Psal. 26.1 . Before I leave this , I will speak something of the way in which this commitment of the Soul to God must be . And that is in a way of well-doing , Let them commit the keeping of their Souls to him in well-doing : or in a way of well-doing . That is therefore the course that a godly man should be found in , at , in , and after he hath committed his Soul to God to keep . And as the Apostle says in an other place , This is but a reasonable service , Rom. 12.1 . For if God be so gracious as to take care of my Soul at my request , why should not I also be so gracious as to be found in a way of well-doing at his bidding ? Take care , Master , of me for meat and wages ; and I will take care , Master , that thy work shall be faithfully done . This is honest , and thus should Christians say to God. And he that heartily in this shall mean as he saith , shall find that God's way shall be strength unto him . A Christian is not to commit his Soul unto God to keep , and so to grow remiss , carnal , negligent , cold and worldly : concluding as if he had now bound God to save him , but set himself at liberty , whether he will longer serve him in trying and troublesome times , or no. He must commit the keeping of his Soul to him in well-doing . He may not now relinquish Gods cause , play the Apostate , cast off the Cross , and look for Heaven notwithstanding . He that doth thus will find himself mistaken , and be made to know at last that God takes the care of no such Souls . If any man draws back saith he , my Soul shall have no pleasure in him . Wherefore he that committeth the keeping of his Soul to God , must do it in that way which God has prescribed to him , which is in a way of well-doing . Alas , alas ! there is never such a word in it : it must be done in a way of well-doing . You must think of this that would commit your Souls to God in suffering and troublesome times . You must do it in well-doing . In well-doing , that is in persevering in ways of godliness , both with respect to morals , and also instituted worship . Thou therefore that wouldest have God take care of thy Soul : as thou believest , so thou must do well , that is , do good to the poor , to thy neighbour , to all men ; specially , to the houshold of Faith. Benjamin must have a Benjamins m●ss : and all others , as thou art capable , must feel and find the fruit of thy Godliness . Thou must thus serve the Lord with much humility of mind , tho' thorough many difficulties , and much temptation . Thou must also keep close to Gospel-worship , publick and private : doing of those things that thou hast warrant for from the Word , and leaving of that , or those things , for others that will stick to them , that have no stamp of God upon them . Thou must be found doing of all with all thy heart , and if thou sufferest for so doing , thou must bear it patiently . For what Peter saith to the women he spake to , may be applied to all believers , whose daughters you are , saith he , meaning Sarahs , so long as you do well , and are not afraid with any amazement , 1 Pet. 3.6 . So then , the man that has committed his Soul to God to keep , has not at all disingaged himself from his duty , or took himself off from a perseverance in that good work that under a suffering condition he was bound to do before . No , his very committing of his Soul to God , to keep it , has laid an ingagement upon him to abide to God in that calling , wherein he is called of God. To commit my Soul to God , supposes my sensibleness of hazzard and danger ; but there is none among men when the offence of the Cross is ceased . To commit my Soul to God to keep , concludes my resolution to go on in that good way of God that is so dangerous to my Soul , if God taketh not the charge and care thereof . For he that saith in his heart , I will now commit my soul to God , if he knows what he says , says thus : I am for holding on in a way of bearing of my Cross after Christ , tho' I come to the same end for so doing , as he came to before me . This is committing the Soul to him in well-doing . Look to your selves therefore who ever you are that talk of leaving your Souls with God , but do live loose , idle , profane , and wicked lives . God will not take care of such mens Souls ; they commit them not unto him as they should . They do but flatter him with their lips , and lie unto him with their tongue , and think to deceive the Lord. But to no purpose . He that sows to the flesh , shall of the flesh reap corruption . 'T is he that sows to the Spirit , that shall reap life everlasting , Galat. 6.7 , 8. I shall come now to the second thing contained in the Text , namely , To give you a more distinct description of the men that are thus bid to commit the keeping of their souls to God. And they are thus described [ They that suffer according to the will of God. ] Let them that suffer according to the will of God , commit the keeping of their Souls to him in well-doing , as unto a faithful Creator . Two things are here to be inquired into . 1. What the Apostle here means by the will of God. 2. What suffering according to the will of God , is . First , For the will of God , it is divers ways taken in the Scriptures : as sometimes forelecting , justifying , sanctifying acts of God : Sometimes for Faith , good Life , and sometimes for suffering for his name . Rom. 9. Ephes. 1.11 . Rom. 4.6 , 7 , 8. John. 7.17 . 1 John 3.23 . 1 Thes. 4.3 . Mat. 7.21 . But by will of God , here , we must 1. Understand , his Law and Testament . 2. His order and designment . First , By his will , I understand , his Law and Testament . This is called the revealed will of God. Or that by which he has made himself , and how he will be worshipped , known unto the children of men . Now , I understanding these words thus , must before I go further , make this distinction , to wit , That there is a difference to be put betwixt them that suffer for the breach , and those that suffer for keeping of this Law and Testament ! For tho' both of them may suffer by the will of God : yet they are not both concerned in this Text. A malefactor , that suffereth for his evil deeds , the due punishment thereof ; suffereth as other Texts declare , according to the will of God. But , I say , this Text doth not concern it self with them . For both this Text , and this Epistle is writ for the counsel and comfort of those that suffer for keeping the Law and Testament of God , that suffer for well-doing , 1 Pet. 3.13 , 14 , 17. Chap. 4.13 , 14. The man then that is concerned in this advice , is he that suffereth from the hands of men , for keeping of the word of God. And this is he that has licence , leave , yea a command to commit the keeping of his Soul to God in well-doing , as unto a faithful Creator . We will a little enlarge upon this . He that keepeth the word of God , is such an one that has regard to both the matter , and manner thereof . The matter is the Truth , the Doctrine contained therein ; the manner is that comely , godly , humble , faithful way of doing it , which becomes a man that has to do with the Law and Testament of God. And both these are contained in the Text. For , first , here is the will of God to be done ; and then , secondly , to be done according to his will. Let them that suffer according to his will. Which words , I say , take in both matter , and manner of doing . So then , the man that here we have to do with , and to discourse of , is a man that in the sence now given , suffereth . That which makes a Martyr , is suffering for the word of God after a right manner . And that is , when he suffereth , not only for righteousness , but for righteousness sake : not only for truth , but of love to truth ; not only for Gods word , but according to it : to wit in that holy , humble , meek manner as the word of God requireth . A man may give his body to be burned for Gods truth , and yet be none of God's martyrs . 1 Cor. 13.1 , 2 , 3. Yea , a man may suffer with a great deal of patience , and yet be none of Gods Martyrs , 1 Pet. 2.20 . The one , because he wanteth that grace that should poise his heart , and make him right in the manner of doing : the other , because he wanteth that word of the Holy One that alone can make his cause good as to matter . 'T is therefore matter and manner that makes the Martyr : and 't is this man that is intended in the Text which is aforesaid described . So then , they that suffer for the Law and Testament of God in that holy and humble manner that the word requires , they are they that , by this word of God , are commanded to commit the keeping of their Souls to God. From this consideration , two things present themselves to our sight . First , That a man may be a Christian , and suffer , and yet not suffer , in the sense last given , according to the will of God. Secondly , There have been , and may yet be a people in the world that have , and may suffer , in the sence of the Apostle here , according to the will of God. A few words to the first of these , namely , that a man may be a Christian , and suffer , and yet not suffer , in the sence of the Apostle in the Text , according to the will of God. He may be a Christian and yet not suffer as a Christian. He may want the matter , or , he may want the manner , of suffering as a Christian. This is evident from what this Apostle suggests in several places of this Epistle . For , 1. Saith he , If ye be buffeted for your faults , chap. 2.20 . This supposeth that a Christian may so be ; for he speaketh here to the same people , unto whom he speaketh in the Text , though he putteth them not under the same circumstance , as suffering for well-doing . If ye be buffeted for your faults , for what Gods word calls faults , What thank have you ( from God , or good men ) tho' you take it patiently ? So again , For it is better if the will of God be so , that ye suffer for well-doing than for evil-doing . Chap , 3.17 . Here 't is plainly supposed that a Christian man may suffer for evil-doing , yea , that the will of God may be , that he should suffer for evil-doing . For God , if Christians do not well , will vindicate himself by punishing of them for their doing ill . Yea , and will not count them worthy , tho' they be his own , to be put among the number of those that suffer for doing well . Again , But let none of you suffer as a murderer , or as a thief , or as an evil doer , or as a busy-body in other mens matters . Chap. 4.15 . These are cautions to Christians to perswade them to take heed to themselves , their tongues , and their actions , that all be kept within the bounds of the word . For it would be a foolish thing to say , That these are cautions to perswade to take heed of that , into which it is not possible one should fall . 'T is possible for Christians to suffer for evil-doing , and therefore let Christians beware ; 't is possible for Christians to be brought to publick Justice for their faults , and therefore let Christians beware . 'T is possible for Christians to suffer justly by the hand of the Magistrate , and therefore let Christians beware . This also is insinuated in the Text it self , and therefore let Christians beware . The causes of this are many , some of which I shall now briefly touch upon . 1. Sin is in the best of men : and as long as it is so , without great watchfulness , and humble walking with God , we may be exposed to shame , and suffering for it . What sin is it that a child of God is not liable to commit ( excepting that which is the sin unpardonable ) ? Nor have we a promise of being kept from any other sin , but on condition that we do watch and pray . Mat. 26.41 . 2. 'T is possible for a Christian to have anerroneous conscience in some things , yea , in such things as ( if God by his grace prevents not ) may bring us to publick justice and shame . Abishai , tho' a good man , would have kill'd the King , and that of conscience to God , and love to his Master . 1 Sam. 26.7.8 , And had David delivered him up to Saul for his attempt , he had in all likelihood died as a Traitor . Peter drew his Sword , and would have fought therewith , a thing for which he was blamed of his Master , and bid with a threatning , to put it up again . Mat. 26.52 . Besides , Oppression makes a wise man mad ; and when a man is mad , what evils will he not do ? Further , The Devil , who is the great enemy of the Christians , can send forth such Spirits into the World as shall not only disturb Men , but Nations , Kings , and Kingdoms , in raising divisions , distractions and rebellions . And can so manage matters , that the looser sort of Christians may be also dipt , and concerned therein . In Absaloms conspiracy , against his Father , there were two hundred men called out of Jerusalem to follow him , and they went in their simplicity , not knowing any thing . 2 Sam. 15.10.11 . I thank God I know of no such men , nor thing : but my judgment tells me , that if Christians may be drawn into Fornication , Adultery , Murder , Theft , Blasphemy , or the like , ( as they may ) ; why should it be thought impossible for them to be drawn in here . Wherefore I say again , watch and pray , fear God , reverence his word , approve of his appointments , that you may be delivered from every evil work and way . I said afore that the will of God may be , that a Christian should suffer as an evil doer : but then it is because he keepeth not within the bounds of that , which is also called the will of God. The will of God is , that sin should be punished , tho' committed by the Christians ; punished according to the quality of transgressions : and therefore , it is that he hath ordained Magistrates . Magistrates , to punish sin , tho' it be the sin of Christians . They are the Ministers of God , revengers , to execute wrath , the wrath of God upon them that do evil . Rom. 13. Wherefore , tho' the Christian as a Christian is the only man at liberty , as called thereunto of God ; yet his liberty is limited to things that are good : he is not licensed thereby to indulge the flesh . Holiness and liberty are joyned together , yea our call to liberty , is a call to holiness . See , and you shall find , that a quiet and peaceable life , in our respective places , under the Government , is that which we should pray for , to wit , that we may without molestation , if it were the will of God , spend our days in all godliness and honesty among our neighbours . See 1 Tim. 2.1 , 2 , 3 , 4 , 5 , 6 , 7 , 8. 1 Pet. 2.13 , 14 , 15 , 16 , 17. I would improve this a little , and First , to Christians as Christians : Beware the cautions , that are here presented to you , be not neglected by you . The evils are burning hot , as hot as a red hot Iron . It is the greatest blemish that can be to a Christian , to suffer as an evil doer . To say nothing of the reproach that such do bring to the name of Christ , their Lord ; to his Law , their rule ; and to the Christian profession , which should be their glory : the guilt and shame that evil actions will load the conscience with at such a time , can hardly be stood under : The man that suffereth as an evil doer , and yet weareth the name of a Christian , what stumbling blocks doth he lay in the way of the ignorant in a Kingdom ? The Devil told them before , that a Christian was a mischievous man ; and to suffer for evil-doing , confirms them in that belief . Consider also the difficulties that surely such must meet with in the last minutes of their life . For can it be imagined but that such an one must have combats and conflicts at the last , who carry in their consciences the guilt and condemnation that is due to their deeds , to the place which Magistrates have appointed for them to receive the reward of their works at . Such an one bereaves not only his own Soul of peace , and his name of credit , but himself of life , his friends of all cause of rejoycing , and casteth reproach upon Religion , as he is stepping out of the world . What shall I say , Christians , as Christians , have other things to do than to concern themselves in evil things , or to meddle in other mens matters . Let us mind our own business , and leave the Magistrate to his work , Office and Calling among men also . I speak now to them that are not by the King called to that imploy . A Christian as such has enough to do at home in his Heart , in his House , in his Shop , and the like . But if thou must needs be medling , consider what place , Office , calling or relation , God has put thee in , and busie thy self by the rule of the word to a consciencious performance of that . Nor shalt thou want Dignity tho' thou art but a private Christian. Every Christian man is made a King by Christ. ( Revel . 5.9 , 10. ) But then , his dominion as such , doth reach no further than to himself . He has not dominion over anothers faith ( 2 Cor. 1.24 . ) . His Office is to govern , and bridle , and keep under himself : to watch over himself , and to bring his body into subjection to the will of God. The weapons that he has for this purpose , are not , carnal , but spiritual , and mighty thorough God. Let him govern then , if he will be a Governour , his whole man by the word . Let him bring down if he must be bringing down , his own high imaginations , and every high thing that exalts it self against the knowledge of God. If he must be a Warrior , let him levy War against his own unruly passions , and let him fight against those lusts that war against his Soul ( 2 Cor. 10.3 , 4 , 5. Gal. 5.17 . James 3.4 , 5 , 6 , 7 , 8. 1 Pet. 2.11 . ) I say therefore , if thou wilt needs be a Ruler , thou hast a tongue , ru●e that ; Lusts , rule them ; Affections , govern them ; yea , thou hast excellent Graces , manage them , cherish , strengthen and replenish them according to the mind of that great one who has bestowed such power to rule , upon thee . Mortifie , therefore , your members which are upon the earth , fornication , uncleanness , inordinate affection , evil concupiscence , and covetousness , which is Idolatry . ( Colos. 3.5 . ) Nor do I think that murmuring , shrinking , whinching , complaining , and the like , when men , Governours , lay a yoke upon our necks , flows from any thing else , but love to our flesh , and distrust of the faithfulness of God to manage men , things , and actions for his Church . The powers that be , are ordered , as well as ordained of God. They are also always in Gods hand , as his rod or staff for the good and benefit of his people Wherefore we ought with all meekness and humbleness of mind to accept of what our God by them shall please to lay upon us . ( 1 Pet. 5.6 . ) By what I now say , I do not forbid groaning and crying to God under affliction . I speak against striving to deliver our selves from the affliction . And since men are , as I said , the rod , staff or sword in Gods hand , we should apply our selves unto him in faith in a way of Prayer , Intercession , Supplication and giving of thanks for Governours . For since they are sent of God , they must needs come with some good in their hand for us , also our prayers may make them more profitable to us . And this we ought to do without wrath and doubting ; for this is that which is good , and acceptable unto God. ( 1 Tim. 2. ) Besides , 't is a sign that we forget our selves when we complain for the punishment of our sins . If we look into our selves , and wayes , we shall see cause of more heavy stripes than yet God by men has laid upon us . What sin has yet been suppressed , by all that has happened to us : Are Pride , Covetousness , Loosness Treacherous dealing , Schisms , and other things , redressed by all the affliction that we have had ? Yea , do we not grow worse and worse ? Wherefore then should we complain ? Where is Repentance , Reformation , and amendment of life amongst us ? Why then , do we shrink and whinch . For my part , I have oft-times stood amazed both at the mercy of God , and the favour of the Prince towards us ; and can give thanks to God for both : and do make it my Prayer to God for the King , and that God will help me with meekness and patience to bear what ever shall befall me for my professed subjection to Christ , by men . We are bid , as I said afore , to give thanks to God for all men , for Kings , and for all that are in authority . Because , as I said , there is no man with whom we have to do ( we doing as we should ) but he bringeth some good thing to us , or doth some good thing for us . We will now descend from them that are supreme in authority , and will come to inferior men : And suppose some of them to act beyond measure , cruelly . What ? Can no good thing come to us out of this ? Do not even such things as are most bitter to the flesh , tend to awaken Christians to Faith and Prayer , to a sight of the emptiness of this World , and the fadingness of the best it yields ? Doth not God by these things ( oft-times ) call our sins to remembrance , and provoke us to amendment of life ? how then can we be offended at things by which we reap so much good , and at things that God makes so profitable for us ? Doth not God , oft-times , even take occasions by the hardest of things that come upon us , to visit our Souls with the comforts of his Spirit , to lead us into the glory of his word , and to cause us to favour that love that he has had for us , even from before the world began , till now . A nest of Bees and honey did Sampson find , even in the belly of that Lion that roared upon him . And is all this no good ? or can we be without such holy appointments of God ? Let these things be considered by us , and let us learn like Christians to kiss the Rod , and love it . I have thought , again , my brethren , since it is required of us that we give thanks to God for all these men ; it follows that we do with quietness submit our selves under what , God shall do to us by them . For it seems a Paradox to me , to give thanks to God for them , that yet I am not willing should abide in that place that God has set them in for me . I will then love them , bless them , pray for them , and do them good . I speak now of the men that hurt me as was hinted afore . And I will do thus , because it is good so to do , because they do me good by hurting of me , because I am cal-called to inherit a blessing , and because I would be like my heavenly Father . Therefore if mine enemy hunger , let me feed him ; if he thirst , let me give him drink . ( Mat. 5.43 , 44 , 45 , 46 , 47 , 48. 1 Pet. 3.9 . Rom. 12.17 , 20 ) 1. We must see good in that , in which other men can see none . 2. We must pass by those injuries that other men would revenge . 3. We must shew we have grace , and that we are made to bear what other men are not acquainted with . 4. Many of our graces are kept alive by those very things that are the death of other mens Souls . Where can the excellency of our Patience , of our meekness , of our long-suffering , of our love , and of our Faith appear , if it be not under Tryals , and in those things that run cross to our flesh ? The Devil , they say , is good when he is pleased : But Christ and his Saints , when displeased . Let us therefore covet to imitate Christ and the Scripture Saints . Let us shew out of a good conversation , our works with meekness of wisdom . Let us take heed of admitting the least thought in our minds of evil , against God , the King , or them that are under him in imploy , because , the cup , the King , all men , and things are in the hand of God. ( Psal. 75.8 . Pro. 8.15 . Chap. 21.1 . Lam. 3.37 . and he can make them better to us , than if they were as our flesh desireth they should . I have often thought that the best Christians are found in the worst of times : and I have thought again , that one reason why we are no better , is because God purges us no more ( Joh. 15 ) I know these things are against the grain of the flesh , but they are not against the graces of the spirit . Noah and Lot , who so holy as they , in the day of their affliction ? Noah and Lot , who so idle as they in the day of their prosperity ? I might have put in David too , who while he was afflicted , had ways of serving God that were special ; but when he was more enlarged , he had ways that were not so good . Wherefore the first wayes of David are the ways that God has commended ; but the rest of his wayes , such as had not preheminence . ( 2 Chro. 17.3 . We have need of all , and of more than all that has yet befallen us : and are to thank God , since his word and patience have done no more good to us , that he hath appointed men to make us better . Wherefore for a conclusion , as we are to receive with meekness the engrafted word of God : so also we are with patience to bear what God by man shall lay upon us . O that saying of God to them of old , ( Why cryest thou for thine affliction ? thy sorrow is incurable for the multitude of thy iniquities : because thy sins were increased , I have done these things unto thee . ( Jer. 30.15 . ) We have need to consider of , and to sit still and be quiet , and reverence the ordinance of God : I mean affliction . And until we can in truth get hither in our Spirits , I neither look to find very right Christianity amongst us , nor much of God among professors . When I think of Mordecai , and Daniel , yea , and of David too , and of the behaviour of them all with respect to the powers that they were under : I cannot but think that a sweet , meek , quiet , loving , godly submission unto men for the Lords sake , is an excellent token of the grace of God in us . But , Secondly , as I cannot but condemn the actions of such Christians as have been touched afore : so I would caution weak Christians not to be offended with true Religion , for the miscarriages of their fellows . There are two things that are very apt to be an occasion of offence to the weak : one is , when the cross attends Religion : the other is , when others that profess Religion do suffer , for evil doing . To both these I would say this . First , tho' the Cross , indeed , is grievous to the flesh , yet we should with grace bear up under it , and not be offended at it . Secondly , and as to the second , tho' we should and ought to be offended with such miscarriage ; yet not with Religion , because of such miscarriage . Some indeed , when they see these things , take offence against Religion it self . Yea , perhaps are glad of the occasion , and so fall out with Jesus Christ , saying to him , because of the evils that attend his ways , as the ten Tribes said to Rehoboam , the son of Solomon the King , What portion have we in David ? neither have we inheritance in the Son of Jesse : to your tents , O Israel : now see to thine own house , David . ( 1 Kings 12.16 . ) and so go quite away from him , and cleave no more unto him , to his people or to his ways : But this is bad . Shun therefore the evil ways of Christians , but cleave to the way that is Christian : cast a way that bad Spirit that thou seest in any ; but hold fast to thy head and Lord. Whither canst thou go ? the Lord Jesus has the words of eternal life ( John 6. ) Whither wilt thou go ? there is not salvation in any other ( Acts 4.12 . ) Take heed therefore of picking a quarrell with Jesus Christ , and with his ways , because of the evil doings of some of his followers . Judas sold him , Peter denyed him , and many of his Disciples went back and did walk no more with him : but niether himself nor his ways were the worse for that . Beware therefore that thou truly distinguish between the good ways of Jesus Christ , and the evil ways of them that profess him ; and take not an occasion to throw away thy own Soul down the throat of Hell , because others have vilely cast away their lives by transgressing of the Law of God. Nay let o●her mens faults make thee mor● wary ; let other mens falls make thee look better to thy goings : Shun the rock that he that went before thee , did split his Ship against , and crie to God to lead thee in a path that is plain and good , because of thy observers . Further , let not opposite Christians rejoyce when they see that evil hath taken their Brother by the heel . Hate the garment , the thing that is bad , and by which the name , and fame , and life of thy Brother is so vilely cast away , thou shouldest ; ( and take good head lest it also touch thee ) but yet thou shouldest pity thy Brother , mourn for his hard happ , and grieve that a thing so much unbecoming Christianity , should be suffered to shew the least part of it self among any of those that profess the Gospel . Directions for the shunning of suffering for evil-doing , are they that come next to hand . 1. Therefore , wouldest thou not suffer as evil doer , then take heed of committing of evil . Evil courses bring to evil ends ; shun all appearance of evil , and ever follow that which is good . And if ye be followers of that which is good , who will harm you ? ( 1 Pet. 3.13 . ) Or if there should be such enemies to goodness in the world as to cause thee for that to suffer : thou needest not be ashamed of thy suffering for well-doing , nor can there be a good man , but he will dare to own and stand by thee in it . Yea , thy sufferings for that will make thee happy , so that thou canst by no means be a loser thereby . 2. Wouldest thou not suffer for evil-doing , then take head of the occasions of evil . Take heed of tempting company . Beware of men , for they will deliver thee up . There have been men in the world , that have sought to make themselves out of the ruins of other men . This did Judas , and some of the Pharisees . ( Matt. 10.17 . Luk. 20.19 , 20. ) Take heed to thy mouth : A fools mouth calleth for stroaks , and his lips are a snare to his soul. ( Pro. 18.7 . ) Take heed of indulging , and hearkening to the ease of the flesh , and of carnal reasonings , for that will put the upon wicked things . 2. Wouldest thou not suffer as an evil-doer ; then take heed of hearing of any thing spoken that is not according to sound Doctrine : thou must withdraw thy self from such , in whom thou perceivest not the words of knowledge . Let not talk against Governours , against Powers , against Men in Authority be admitted ; keep thee far from an evil matter . My Son , says Solomon , fear thou the Lord , and the King , and meddle not with those that are given to change . 4. Wouldest thou not suffer as an evil-doer ; addict not thy self to play with evil , to joque and jest , and mock at men in Place and Power . Gaal mocked at Abimelech , and said , Who is Abimelech , that we should serve him ? But he paid for his disdainful language at last ( Judges 9. ) I have heard of an Inn-keeper here in England , whose sign was the Crown , and he was a meery man ; Now he had a Boy , of whom he used to say when he was jovial among his Guests , This Boy is heir to the Crown , or this Boy shall be heir to the Crown ; and , if I mistake not the story , for these words he lost his life . 'T is bad jesting with great things , with things that are Gods ordinance , as Kings and Governours are . Yea , let them rather have that fear , that honour , that reverence , that worship , that is due to their place , their office , and dignity . How Paul gave honour and respect unto those that were but deputy Kings and heathen Magistrates , will greatly appear , if you do but read his Trials before them in the Book called the Acts of the Apostles . And what a charge both he and Peter have lest behind them , to the Churches to do so too , may be found to conviction , if we read their Epistles . 5. Wouldest thou not suffer for evil-doing ; then take heed of being offended with Magistrates , because by their Sate-Acts they may cross thy inclinations . 'T is given to them to bear the Sword , and a command is to thee , if thy heart cannot acquiesce with all things , with meekness and patience to suffer . Discontent in the mind , sometimes puts discontent into the mouth ; and discontent in the mouth , doth sometimes also put a halter about the neck . For as a man by speaking a word in jest , may for that be hanged in earnest ; so he that speaks in discontent , may die for it in sober sadness . Adonijah's discontent put him upon doing that which cost him his life , ( 1 King. 2 . 13-23 . ) Great peace have they that love thy Law , and nothing shall offend them : for they are subjected to the will , and foot of God. 6. But above all , get thy conscience possessed yet more with this , that the Magistrate is God's ordinance , and is ordered of God as such : that he is the Minister of God to thee for good , and that it is thy duty to fear him , and pray for him , to give thanks to God for him , and to be subject to him as both Paul and Peter admonish us : and that not only for wrath , but for conscience sake , ( Rom. 13. ) For all other arguments come short of binding the Soul , where this argument is wanting ; until we believe , that of God we are bound thereto . I speak not these things , as knowing any that are dissaffected to the Government : ( for I love to be alone , if not with godly men , in things that are convenient . ) But because I appear thus in publick , and know not into whose hands these lines may come , therefore thus I write . I speak it also to shew my Loyalty to the King , and my love to my fellow Subjects : and my desire that all Christians should walk in ways of peace and truth . I come now to the second thing propounded to be spoken to , as to suffering , which is this . That there have been , and yet may be a people in the world , that have and may suffer in the sence of the Apostle here , according to the will of God , or for righteousness sake . That there have been such a people in the world , I think no body will deny , because many of the Prophets , Christ , and his Apostles thus suffered . Besides , since the Scriptures were written , all Nations can witness to this , whose Histories tell at large of the patience and goodness of the sufferers , and of the cruelty of those that did destroy them . And that the thing will yet happen , or come to pass again , both Scripture and reason affirm . First for Scripture . The Text tells us , that God hath put enmity betwixt the woman and her seed , and the Serpent and his , ( Gen. 3.15 . ) This enmity put , is so fixed that none can remove it so , but that it still will remain in the world . These two seeds have always had , and will have that which is essentially opposite to one another , and they are the spirit of truth , and the Spirit of error ; sin and righteousness , light and darkness . ( 1 John 4.6 . chap. 3.7 , 8. 1 Thes. 5.5 . Hence an unjust man is an abomination to the just , and he that is upright in the way , is abomination to the wicked ( Prov. 29.27 . So that unless you could sanctifie and regenerate all men , or cause that no more wicked men should any where be in Power for ever : you cannot prevent but that sometimes still there must be sufferers for righteousness sake . Yea , and all that will live godly in Christ Jesus shall suffer persecution ( 2 Tim. 3.12 . ) To prove this by reason , is easie . The Devil is not yet shut up in the bottomless pit : Antichrist is yet alive . The Government in all Kingdoms is not yet managed with such light , and goodness of mind , as to let the Saints serve God , as he has said , what ever it is in some . And until then , there will be in some places , tho' for my part I cannot predict where , a people that will yet suffer for well-doing , or for righteousness sake . In order to a right handling of this matter , I shall divide this head into these two parts . 1. Shew you what it is to suffer for well-doing , or for righteousness . 2. Shew you what it is to suffer for righteousness sake . I put this distinction , because I find that it is one thing to suffer for righteousness , and another to suffer for righteousness sake To begin with the first , namely to shew you what it is to suffer for righteousness . Now that maybe done either passively or actively . 1. Passively , as when any suffer for righteousness without their own will , or consent thereto . Thus the little children at Bethlehem suffered by the hands of bloody Herod , when they died for , or in the room and stead of Jesus Christ ( Mat. 2.16 . ) Every one of those children died for righteousness , if Christ is righteousness ; for they died upon his account , as being supposed to be he himself . Thus also the children of Israels little ones , that were murdered with their Parents , or otherwise , because of the Religion of them that begat and bare them , died for righteousness . The same may be said concerning those of them that suffered in the Land of the Chaldeans upon the same account . I might here also bring in those poor Infants that in Ireland , Piedmont , Paris , and other places , have had their throats cut , and their brains dasht against the walls , for none other cause , but for the Religion of their Fathers . Many , many have suffered for rightetousness after this manner . Their will , nor consent , has been in the suffering , yet they have suffered for Religion , for righteousness . And as this hath been , so it may be again : for if men may yet suffer for righteousness , even so for ought I know , even in this sence , may their children also . Now , although this is not the chief matter of my Text , yet a few words here may do no harm . The children that thus suffer , tho' their own will and consent be not in what they undergo , may yet , for all that , be accepted as an offering unto the Lord. Their cause is good , 't is for Religion and righteousness . Their hearts do not recoile against the cause for which they suffer ; and although they are children , God can deal with them as with John the Baptist , cause them in a moment to leap for Joy of Christ ; or else can save them by his Grace , as he saveth other his elect infants , and thus comprehend them , though they cannot apprehend him ; yea why may they , not only be saved , but in some sence be called Martyrs of Jesus Christ , and those that have suffered for Gods cause in the world ? God comforted Rachel concerning her children that Herod murdered in the stead , and upon the account of Christ. He bids her refrain her self from tears , by this promise , that her children should come again from the land of the enemy , from death . And again saith he , Thy children shall come again to their own border : which I think if it be meant in a Gospel sence , must be to the heavenly inheritance , ( compare Jer. 31.15 . with Matt. 2.18 . ) And methinks this should be mentioned , not only for her , and their sakes , but to comfort all those that either have had , or yet may have their children thus suffer for righteousness . None of these things ( as shall be further shewed anon ) happen without the determinate counsel of God. He has ordered the sufferings of little children as well as that of persons more in years . And 't is easie to think that God can as well foresee which of his elect shall suffer by violent hands in their Infancy , as which of them shall then die a natural death . He has Saints small in age as well as in esteem or otherwise : and sometimes the least member of the body suffereth violence , as well as the head or other chief parts . And although I desire not to see these days again , yet me thinks it will please me to see those little ones that thus have already suffered for Jesus , to stand in their white Robes , with the elders of the people , before the throne to sing unto the Lamb. But to pass this , and to come to that , which is more directly intended to be spoken to , namely to shew you who doth actively suffer for righteousness . And , 1. 'T is he that chuseth by his own will and consent to suffer for it . All suffering that can be called active suffering , must be by the consent of the will , and that is done , when a man shall have sin and suffering set before him , and shall chuse suffering rather than sin . He chose rather to suffer affliction with the people of God , than to enjoy the pleasures of sin for a season : and again , They did not accept of deliverance , that is , of base and unworthy terms , that they might obtain a better resurrection . ( Heb. 11.25 . ver . 35. ) Indeed , no man can force a Christian to suffer as a Christian , without his own consent . All Christians are sufferers , of will , and consent . Hence 't is said , they must take up their cross , by which taking up , an act of their will is intended . So again , take my yoke upon you , which also intends an act of the will. ( Mat. 10.38 . Chap. 16.24 . Chap. 11.29 . ) This therefore , is the first thing that I would present you with . Not that an act of the will is enough to declare a man a sufferer for righteousness , it standing alone : for a man thorough the strength of delusion , and the power of an erroneous conscience , may be willing to suffer for the grossest opinions in the world . But I bring it to shew that actual suffering for righteousness must also be by the consent of the will , the mind of the man must be in it . Secondly , He that suffereth for righteousness thus , must also have a good cause . A good cause is that which is essential to suffering for righteousness . A good cause , what is that ? Why verily , It is the truth of God , either in the whole of it , as contained in the Scriptures of truth : or in the parts of it , as set before me to believe , or do , by any part of that holy word . This may be called the matter , for which one suffereth : or , as it is called in another place , the word of righteousness . ( Heb. 5.13 . ) It may also be called the form of sound Doctrine , or the like . Because without this word , the Matter , and nature of Gods truths cannot be known . Pilate's question what is truth ? will still abide a question , to those that have not , or regard not the word , the rule of righteousness . ( John 18.38 . ) See then that thy cause be good , thou that wouldest know what it is to suffer for righteousness ; Step not an hairs breadth without the bounds of the word of truth ; also take heed of misunderstanding , or of wringing out of its Place , any thing that is there . Let the words of the upright , stand upright , warp them not , to the end they may comply in shew with any crooked notion . And to prevent this , take these three words as a guide , in this matter , to thee . They shew men their sins , and how to close with a Saviour ; they enjoyn men to be holy and humble ; they command men to submit themselves to authority . And what ever is cross to these , comes from ignorance of , or from a wresting the rule of righteousness out of its place . But more particularly , the word of righteousness , ( thy cause , within the bounds of which thou must keep , if thou wilt suffer for righteousness ) is to be divided into two parts . 1. It containeth a revelation of moral righteousness . 2. It containeth a revelation of evangelical righteousness . As for moral righteousness , men seldom suffer , only , for that . Because that is the righteousness of the World , and that , simply as such , that sets it self up in every mans conscience , and has a testimony for it self , even in the light of nature . Besides , there is nothing that maketh head against that ; but that which every man is ashamed , by words to plead for , and that is immorality . And this is that which Peter intends when he saith , And if ye be followers of that which is good , who will harm you ? ( 1 Pet. 3.13 . ) If ye be followers of moral goodness . ( But if it should so happen , for the case is rare , that any man should make you sufferers because you love God , and do good to your neighbour , happy are ye . Though I do not think that the Apostles conclusion terminates there . But more of these things anon . ) For let a man be a good neighbour , in morals : let him feed the hungry , cloath the naked , give freely out of his purse to the poor , and do that which he would another should do to him : and stop there , and not meddle with the name of Christ , and he shall have but few enemies in the World. For 't is not the Law , but Christ that is the stumbling block , and the rock of offence to men . ( Isaiah 8.14 , 15. Rom. 9.31 , 32 , 33. ) Wherefore , there is in Gods word a revelation of another righteousness , a righteousness which is not so visible to , yea , and that suteth not so with , the reason of man as that moral righteousness doth : Wherefore this righteousness makes men righteous in principle , and practise so , as is foreign to natural men . Hence 't is said to be foolishness to them . And again , Its praise is not of men . ( Rom. 2.29 . 1 Cor. 2.14 . ) This righteousness is also revealed in the Scriptures , but the blind cannot see it . It is the work of the holy Ghost in the heart , and is therefore called the fruits of the spirit : and the grace , which in the head and fulness of it , is only to be found in Christ. ( John 1.16 . Colos. 1.19 . 1 Tim. 1.14 . ) This righteousness being planted in the heart , leads a man out by the word of God , to seek for another righteousness , as invisible to , and foreign from the natural man , as this . And that righteousness is that which properly is the righteousness of Jesus Christ , a righteousness that standeth in his obedience to his Fathers Law , as he was considered a common , or publick person : a righteousness which he brought into the World , not for himself , as considered in a private capacity , but for those that shall by faith venture themselves upon him , to obtain by him life eternal . Rom. 5.19 . Philip. 3.7 , 8 , 9 , 10. Again , This closing by faith with this righteousness thus found in Christ , and being taken therewith , leads me yet to another righteousness , which is instituted worship , appointed by Christ , for all his followers to be conversant in ; this worship is grounded on positive precepts , and so , on words of righteousness , called Christs words , Christs sayings , &c. Now upon this bottom begins the difference betwixt the men of God , and the world . For first , by this inward principle of righteousness we come to see , and say , that men by nature are not Christians : what priviledges soever they may account themselves partakers thereof . But whosoever is a Christian , of Gods making so , is begotten and born of God , and made a new creature by the anointing received from the holy one . ( Jam. 1.18 . Joh. 3.3.5 . 2 Cor. 5.17 , 18. Chap. 1.21 . 1 John 2.20.24.27 . ) Now this these carnal men cannot endure to hear of : because it quite excludes them as such , from a share in the kingdom of Heaven . To this again , the Christian stands , and backs what he says by the word of God. Then the game begins , and the men of the World are thoughtful how they may remove such troublesome fellows out of the way . But because the Christians love their Neighbours , and will not let them thus easily die in their sins ; therefore they contend with them , both by Reasonings , Writings , Sermons , and Books of Gospel Divinity : and stand to what they say . The world , again , are angry with these sayings , Sermons , and Books , for that by them they are concluded to be persons that are without repentance , and the hope of eternal life . Here again , the carnal World judges that these people are proud , self-will'd , Pragmatical , contentious , self conceited , and so unsufferable People . The Christian yet goes on and stands to what he has asserted . Then the poor World , as at their last shift , begin to turn , and over-turn the Gospelmans sayings ; perverting , forcing , stretching , and dismembring of them : and so making of them speak what was never thought , much less intended by the believer . Thus they served our Lord ; for , not being able to down with his Doctrine , they began to pervert his words , and to make ( as also they said afterwards of Luthers ) some offensive , some erroneous , some Treasonable , and that both against God and Caesar , and so they hanged him up , hoping there to put an end to things . But his is but the beginning of things : for the Christian man by the word of the Gospel goes further with his censure . For he also findeth fault with all that this man by the ability of nature , can do for the freeing himself from the law of sin and death . He condemns him by the word , because he is in a state of nature , and he condemneth also , what ever , while in that state , he doth as that which by no means can please God. ( Rom. 14.23 . Heb. 1.6 . ) This now puts him more out , this is a taking of his gods away from him . This is to strip him of his raiment , such as it is , and to turn him naked into the presence of God. This I say puts him out , and out . These wild brained fellows , quoth he , are never content , they find fault with us as to our state : they find fault with us as to our works , our best works . They blame us because we are sinners , and they find fault with us , though we mend : they say , by nature , we are no Christians , and that our bestdoings will not make us such . What would they have us do . Thus therefore they renew their quarrel : But the Christians man cannot help it , unless he would see them go to Hell , and saying nothing . For the word of God doth as assuredly condemn mans righteousness , as it doth condemn mans sin , it condemneth not mans righteousness among men , for there it is good and profitable . ( Job 35.6 , 7 , 8. ) But with God , to save the Soul , it is no better than filthy raggs . ( Isa. 64.6 . ) Nor will this Christian man suffer these carnal ones to delude themselves with a change of te●ms ; for the Devil who is the great manager of carnal men in things that concern their Souls , and in the plea that they make for themselves , will help them to tricks and shifts to evade the power of the word of God. Teaching them to call the beauties of Nature , Grace : and the acts of natural Powers , the exercise of the graces of the spirit . He will imbolden them also to call mans righteousness , the righteousness of Christ , and that by which a sinner may be justified in the sight of God , from the Law. These tricks the Christian sees , and being faithful to Gods truth , and desiring the Salvation of his neighbour , he laboureth to discover the fallacy of , and to propound better terms for this poor creature to imbrace , and venture his Soul upon : ( which terms are warranted by the new Testament , a stranger to which the natural man is . ) But I say , the things which the Christian presseth , being so foreign to nature , and lying so cross to mans best things , are presently judged by the natural man , to be fables , or foolishness . ( 1 Cor. 2.14 . ) Wherefore here again , he takes another occasion to maintain his strife , and contention against the righteous man ; Raising of slanders upon him , and laying things to his charge that he understandeth not : charging also his Doctrine with many grievous things . Namely , that he holdeth that man was made to be damn'd , that mans righteousness is no better than sin , that a man had as good do ill , as well . That we may believe , and do what we list : that holiness pleaseth not God , and that sinning is the way to cause grace to abound . Besides , say they , he condemneth good motions , and all good beginnings of heart to God ward . He casteth away that good we have , and would have us to depend upon a justice to save us by , that we can by no means approve of . And thus the quarrel is made yet wider between the men of the World , and the Christian man. But there is not a stop put here For 't is possible for the carnal man to be beaten out of all his arguments for himself and his own things , by the power and force of the word : and to be made to consent to what the Christian has said as to the notion of the truth ( I must not speak this of all ) But yet the breach doth still abide ; for that yet there appears to be no more with the man , but only the notion of things . For though the notion of things are those that of God are made the means of conveying of grace into the heart : yet grace is not always with the notion of things : the word , oft-times , standeth in mans understanding alone , and remaineth there , as not being accompanied with such grace as can make it the power of God to salvation . Now when it is thus with the Soul , the danger is as great as ever , because , there is a presumption now begotten in the heart , that the man is in a saved condition . A presumption , I say , instead of faith , which puffeth up , instead of enabling the Soul after a godly manner to depend upon God for mercy through Christ. This is called the word of them that are puffed up ; the word only , because not accompanied with saving grace . ( 1 Cor. 4.19 . Chap. 8.1 . 1 Thessal . 1.5 . ) This the Christian also sees , and says it is too weak to conduct the Soul to Glory . And this indeed he says , because he would not that his neighbour should come short home . But neither can this be born , but here again , the natural man with his notion of things is offended : and takes pett against his Friend , because he tells him the truth , and would that he so should digest the truth , that it may prove unto him eternal life . Wherefore he now begins to fall out again , for as yet the enmity is not removed ? He therefore counts him an unmercifull man , one that condemneth all to Hell but himself ; and as to his singularity in things , those he counteth for dreams , for Enthusiasms , for Allegorical whimsies , vain Revelations , and the effects of an erroneous Judgment . For the Lord has put such darkness betwixt Egypt and Israel , as will not suffer them to come together . But this is not all . For 't is possible for these carnal men to be so much delighted in the notion of things , as to addict themselves to some kind of worship of Christ , whose notions of truth have by them been received . And because their love is yet but carnal , and because the flesh is swelling , and is pleased with pomp , and sumptuousness , therefore to shew how great an esteem such have for Christ , whom they are now about to worship : They will first , count his Testament , though good , a thing defective , and not of fulness sufficient to give in all particular things , direction how they should to their own content , perform their glorious Doctrine . For here , and there , and in another place , cry they , there is something wanting . Here , say they , is nothing said of those places , vestures , gestures , shews , and outward greatness that we think seemly to be found in , and with those that worship Jesus . Here wants sumptuous ceremonies , glorious ornaments , new fashion'd carriages , all which are necessary to adorn worship withall . But now here again , the truly godly as he comes to see the evil of things : maketh his objections , and findeth fault , and counts them unprofitable and vain . ( Isa. 29. Mat. 15. Mark. 7. ) But they again , ( seeing the things they have made , are the very excellencies of humane invention , and things added as a supplement to make up what , and wherein as they think the man that was faithful over his own house as a Son was defective : ) are resolved to stand upon their points , and not to budge an inch from the things that are so laudable , so necessary , so convenient and so comely : the things that have been judged good , by so many wise , learned , pious , holy , reverend , and good men . Nay , if this were all , the godly would make a good shift : But their zeal is so great for what they have invented , and their spirits so hot to make others couch and bend thereto , that none must be suffered to their power to live and breath , that refuseth to conform thereto . This has been proved too true , both in France , Spain , Germany , Italy , and other places : and upon this account it is that persecution has been kept alive so many hundred years in some places against the Church of God. From what has been said as to these things , this I collect as the summ . First , That man by nature , is in a state of wrath , and condemnation ( Ephes. 2.1 , 2 , 3 , 4. John 3.18 . ) Secondly , that the natural man , by all his natural abilities , is not able to recover himself from this his condemned condition . ( John 6.44 . Ephes. 1.19 , 20. ) Thirdly that a man may have right notions of Gospel things , that hath no grace in his heart , ( 1 Cor. 13.2 , 3. ) Fourthly , That to add human inventions to Christs institutions , and to make them of the same force and necessity , of the same authority and efficacy is nought , and not to be subjected to ( Isa. 29.13 . Mat. 15.8 , 9. Mark 7.6 , 7. ) So then , he that saith these things , saith true : for the Scriptures say the same . This then is a good cause to suffer for , if men will that I shall suffer for saying so : because it is that which is founded upon the word of God : and the word is the ground and foundation of all true Doctrine . Let him then that believeth what is here discoursed , and that liveth soberly , and peaceably in this belief among his neighbours , stand by what he hath received , and rejoyce that he hath found the truth . And if any shall afflict or trouble him for holding of these things , they afflict or trouble him for holding to good things : and he suffereth at their hands because his cause is good . And such an one may with boldness , as to this , make his appeal to the Bible , which is the foundation of his principles , and to God the author of that foundation , if what he holds , is not good . He may say , Lord , I have said , that man by nature , is in a state of condemnation , and they make me suffer for that . Lord , I have asserted that man by all his natural abilities is not able to recover himself from this his condemned state , and they make me suffer for that . Lord , I have said that a natural man may have right notions of the Gospel , and yet be without the saving grace thereof , and they make me suffer for that . Lord , I cannot consent that human inventions and Doctrines of men , should be joyned with thy institutions as matters of worship ; and imposed upon my conscience as such , and they make me suffer for that . Lord , I own the Government , pray for my Superiors , live quietly among my Neighbours , give to all their dues , feed the hungry , cloath the naked , relieve the afflicted , and shew my self by my faith , and life , to be a true Christian man , and yet my neighbours will not let me alone . True , I cannot comply withal that some men would have me comply with : no more did Daniel , no more did Paul ; and yet Daniel said , that he had to the King done no hurt , and Paul said , neither against the Law of the Jews , neither against the Temple , nor yet against Caesar , have I offendeed any thing at all . ( Dan. 6.22 . Acts 25.8 . ) For he that keeps within the compass of Gods word , hurts no man , gives just offence to no man. Though he complyeth not with all that are modes , and ways of worship in the World : Nor can this appeal be judged injurious , if it be not attended with intercessions against them that hate us . But we will pass this , and come to a second thing . Secondly , As he that suffereth for righteousness must have a good cause : So he that suffereth for righteousness must have a good call . A man , though his cause be good , ought not by undue ways to run himself into suffering for it ; nature teaches the contrary , and so doth the Law of God. Suffering for a truth ought to be cautiously took in hand , and as warily performed . I know that there are some men that are more concerned here than some : the Preacher of the word , is by Gods command made the more obnoxious man , for he must come off with a wo , if he preaches not the Gospel . ( 1 Cor. 9.16 . ) He therefore , I say ( doth and ) ought more to expose himself than other Christians are called to do . Yet it behoveth him also to beware , because that Christ has said to him , Behold , I send you forth as Sheep , or Lambs , in the midst of Wolves , be ye therefore wise as Serpents , and harmless as Doves , ( Mat. 10.16 . Luk. 10.3 . ) A man is not bound by the Law of his Lord , to put himself into the mouth of his enemy . Christ withdrew himself , Paul escaped the Governours hands , by being let down in a basket over the wall of the city . ( 2 Cor. 11.32.33 . ) And Christ hath said , If they persecute you in one City , flie ye to an other . If they will not let me preach here , I will take up my Bible and be gone . Perhaps this is because I must preach in some other place . A Minister can quickly pack up , and carry his Religion with him , and offer what he knows of his God , to another people , ( Acts 13.44 , 45 , 46 , 47. ) Nor should a Minister strive , I think , with the Magistrate for place , or time . But let him hearken to hear what God shall say by such opposition . Perhaps the Magistrate must drive thee out of this place , because the Soul is in another place that is to be converted , or helped by thy Sermon to day . We must also in all things , shew our selves to be such as by our profession we would that men should believe we are , to wit , meek , gentle , not strivers , but take our Lord , and our Brethren the Prophets for our examples . But I will not here presume to give instructions to Ministers ; but will speak a few words in the general about what I think may be a sufficient call to a man to suffer for righteousness . First , Every Christian man is bound by Gods word to hold to , or stand by his profession , his profession of Faith , and to joyn to that profession , an holy , godly life : because the Apostle and high Priest of his profession , is no l●ss a one than Christ Jesus . ( Heb. 3.1 . chap. 10.23 . ) This by Christ himself is expressed thus , Let your light so shine : No man lighteth a Candle to put it under a bushel : Let your loyns be girded about , and your lights burning . And Paul bids the Philippians hold forth the word of life . ( Mat. 5.16 . Luk. 12.35 . Philip. 2.16 . ) And more particularly , by all this , this is intended , that we should hide our faith in Christ from no man , but should rather make a discovery of it , by a life that will do so . For our profession thus managed is the badge , and the Lords livery , by which we are distinguished from other men . So then , if while I profess the truth of Christ , and so walk , as to make my profession of it more apparent : I be made a sufferer for it , my call is good , and I may be bold in God and in my profession . This Peter intends when he saith But , and if ye suffer for righteousness sake , happy are ye , and be not afraid of their terror , neither be troubled . But sanctifie the Lord God in your hearts , and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear : ( 1 Pet. 3.14 , 15. ) Here then is a call , not to meddle with the other , but to mind our own business , to walk in our Christian profession , and to adorn it with all good works , and if any man will meddle with me , and ask me a reason of the hope that I have , to give it him with meekness and fear , whatever follows thereupon . ( This Peter should have done himself there , where he denied his Master thrice . ) The reason is , for that Christianity is so harmless a thing , that be it never so openly professed , it hurts no man. I believe that Christ will save me ; what hurt is this to my Neighbour ? I love Christ because he will save me ; what hurt is this to any ? I will for this worship Christ as he has bid me ; what hurt is this to any body ? I will also tell my neighbours what a loving one my Christ is , and that he is willing to be good to them as he has been good to me and what hurt is this to the Governour of a Kingdom ? But and if any man will afflict me for this , my cause is good , and also my call to stand full godly to my profession . Secondly , There is sometimes a call to suffer for righteousness , even from the voice of necessity . That is , either when by my silence the truth must fall to the ground , or when by my shrinking , the Souls of other men are in danger . This , I say , is a call to suffer even by the voice of necessity . The case may be when Gods ways may be trodden under foot . Yea , his Word , and Ways , and Name , and People , and all . Thus Goliah did do , for several days togetoger , ( 1 Sam. 17. ) and vaunted in his doing , and there was not a man , no not in Israel that durst answer him a word . And now was the spirit of David stirred in him : and he would put his life in his hand , and give this man an answer , and he saw there was reason for it , necessity gave him a call . Is there not a cause saith he , ( lies bleeding upon the ground , ) and no man of heart , or spirit , to put a check to the bold Blasphemer , I will go fight with him : I will put my life in my hand , if I die , I die . Consider also what Daniel did , when the Law was gone out to forbid for thirty days , petitioning any God or man save the King only . At that time also , not a man of Israel ●eeped . ( Dan. 6.7 . ) Now ne●●●sity walks about the streets , crying , who is on the Lords side ? who , &c. And Daniel answers , I am , by opening of his window , and praying as at other times , three times a day , with his face towards Jerusalem , verse 10. He heard this voice of necessity , and put his life in his hand , and complyed with it to the hazzard of being torn in pieces by the Lyons . Much like this was that of the three Children : for when that golden Image was set up , and worship commanded to be done unto it , not one that we read of , durst stand upright ; when the time was come that bowing was the sign of worship . Only the three Children would not bow , 't was necessary that some should shew that there was a God in Heaven , and that divine worship was due alone to him . ( Dan. 3.10 , 11 , 12. ) But they run the hazzard of being turned to ashes , in a burning fiery furnace , for so doing . But necessity has a loud voice , and shrill in the ears of a tender conscience . This voice will awake jealousie , and kindle a burning fire within , for the name , and cause , and way , and people of the God of Heaven . Thirdly , there is sometimes a call to suffer for righteousness by the voice of providence . That is , when by providence I am cast for my profession into the hands of the enemies of God and his truth , then I am called to suffer for it what God shall please to let them lay upon me . Only for the making of thy way more clear in this matter , I will deliver what I have to say with a caution or two . 1. Thou must take heed that thy call be good to this or that place , at which by providence thou art delivered up . 2. Thou must also take heed that when thou art there , thou busiest thy self in nothing but that that good is . 3. Thou must also take heed that thou stay there no longer , than while thou mayest do good or receive good there . 4. Thus far a man is in the way of his duty , and therefore may conclude that the providence of God under which now he is , is such as has mercy , and salvation in the bowels of it , what soever is by it at the present brought upon him . Christ Jesus our Lord , though his death was determined , and of absolute necessity , and that chiefly for which he came into the world , chose rather to be taken in the way of his duty than in any other way , or any where else . Wherefore when the hour was come , he takes with him some of his Disciples , and goeth into a garden , a solitary place to pray : which done , he sets his Disciples to watch , and falleth , himself to prayer . So he prays once ; he prays twice ; he prays thrice : and he giveth also good doctrine to his Disciples . And now , behold , while he was here in the way of his du●● , busying himself in prayer to God , and in giving of good instruction to his followers : upon him comes Judas , and a multitude with swords and staves , and weapons to take him . To which providence he in all meekness submits , for he knew that by it he had a call to suffer . ( Mat. 26 , 36 , 37 , 38. ) In this way also the Apostles were called to suffer , even while they were in the way of their duty . Yea , God bid them go into the Temple to preach ; and there delivered them into the hands of their enemies . ( Acts 4.1 , 2 , 3. chap. 5.10.25 , 26. ) Be we in the way of our duty , in the place , and aboue the work unto which we are called of God ( whether that work be religious or civil , ) we may without fear leave the issue of things to God , who only doth wonderful things . And he who lets not a Sparrow fall to the ground without his providence , will not suffer an hair of our head to perish , but by his order . ( Luk. 12.6 , 7. ) And since he has engaged us in his work ( as he has if he has called us to it ) we may expect that he will manage , and also bear us out therein : either so as by giving of us a good deliverance by way of restoration to our former liberty and service for him , or so as to carry us well out of this world to them that under the Altar are crying , how long , holy and true . Nor shall we , when we come there , repent that we suffered for him here . O how little do Saints in a suffering condition , think of the Robes , the Crowns , the Harps , and the Song that shall be given to them , and that they shall have when they come upon mount Sion . ( Revel . 6.11 . chap. 14.1 , 2 , 3 , 4 , 5 , 6 , 7. Fourthly , there is sometimes a call to suffer for righteousness : By an immediate , and powerful impulse of the spirit of God upon the heart . This I say is sometimes , and but sometimes : for this is not Gods ordinary way : nor are many of his Servants called after this manner to suffer for righteousness . Moses was called thus to suffer , when he went so often unto Pharaoh with the message of God in his mouth : and he endured , as seeing him who is invisible . ( Heb. 11.25 , 26 , 27. ) Paul was called thus to suffer , and he obeyed ; and went , and performed that work according to the will of God. This kind of call , Paul calls a binding , or a being bound in the spirit , because the Holy Ghost had laid such a command upon him to do so , that he could not by any means get from under the power of it . And now , behold , saith he , I go bound in the spirit to Jerusalem : not knowing the things that shall befall me there . ( Acts 20.22 . ) For he that is under this call , has , as I said , bonds laid upon his spirit : which carry him to the place where his testimony is to be born for God. Nor shall he , if he willingly submits , and goes , as Paul did , but have an extraordinary presence of God with him , as he . And see what a presence he had . For after the second assault was given him by the enemy , even the night following , the Lord stood by him , and said , Be of good chear , Paul : for as thou hast testified of me in Jerusalem : so must thou bear witness also at Rome . ( Acts 23.11 . ) Thus God meeteth his people in their service for him when he calls them aloud to do great service , for him . The power of such a call as this I say is great , and men of ordinary spirits must needs give place thereto , and leave a man , thus bound , to the God that thus has bound him . All the help such can afford him is , to follow him with our prayers , not to judge him , or grieve him ; or lay stumbling blocks before him . No they must not weep nor mourn for him so , as to make him sorrowful . ( See Acts 21.12 , 13 , 14. ) His friends may suggest unto him what is like to attend his present errand , as Agabus did by the spirit , to Paul when he took his girdle and bound himself therewith , to shew him how his enemies should serve him whither he went : Thus saith the holy Ghost , said he , So shall the Jews at Jerusalem bind the man that oweth this girdle , and shall deliver him into the hands of the Gentiles . ( Acts 21.11 . ) But if this call be indeed upon a man , all sorrow is turned into joy before him : For he is ready , not only to be bound , but also to die at Jerusalem for the name of the Lord Jesus . ( Acts 21.13 . Instances also of later times might be given of a call extraordinary to suffer for righteousness . For many , in the first three hundred years persecution , when no body knew what they were , would boldly come up to the face of their enemies and tell what they were , and suffer for what they professed , the death : I remember also the Woman who when her Friends were gone before to suffer , how she came running , and panting after , for fear she should not come thither time enough to suffer for Jesus Christ. But I will give you an instance of later times even in the beginning of Queen Elizabeth's Reign of an Hartfordshire man that went as far as Rome to bear his testimony for God against the wickedness of that place . This man , when he was arrived there , and had told them wherefore he was come , they took and condemned him to death , to wit to be burned for an Heretick . Now he was to ride from the prison to the place of execution upon an Ass with his face to the beasts tail , and was to be stript from the shoulders to the waste , that he might be tormented all the way he went , with burning torches continually thrust to his sides . But he nothing at all afraid , spake in his exhortation to the people to fly from their sin and Idolatry ; he would also catch hold of the Forces and put them to his sides , to shew how little he esteemed the worst that they could do . Also when he was come to the place of execution , he suffered there such cruelty , with so unconcern'd a mind , and with such burning zeal for Gods truth testified against them while he could speak : That , all amazed , his enemies cried , he could not have suffered as he did , but by the help of the Devil . His name I have now forgot , but you will find it with the story at large in the Third Volum of Acts and Monuments at the 1022. page . But we will pass this , and come to our second particular . Namely , to shew when it may be said a man doth not only suffer for righteousness , but also for righteousness sake . To suffer for righteousness sake , must be either with the intention of the persecutor , or else of the persecuted . The persecutor , what ever the person suffering is , if he afflicteth this person , for a supposed good that he thinketh he hath , or professeth , he makes him suffer for righteousness sake . So that in this sence , a man that hath no grace , may , not only suffer for righteousness , but also for righteousness sake . But this I intend not , because the Text is not concerned with it . The thing therefore now intended to be spoken to , is this , namely , when a man may be said to suffer what he suffereth upon a religious account , of love to , or for the sake of that good that he finds in the truths of God , or because his heart is joyned , and espoused to the good of the truths that he professeth ; not that there is any thing in any truth of God that is not good : but a man may profess truth , not for the sake of the goodness that is in it , but upon a remote account Judas professed truth , not of love to the truth , but of love to the bag , and to the money that was put therein . Men may profess for a wife , for a trade , for friendship , or because profession is at such a time , or in such a place in fashion ( I wish that there were no cause to say this . ) Now there is not any of these that profess the truth , for the truth's sake , that profess the truth of love to it , nor shall they , should they suffer as professors , never so long , never so much , never so greviously ; be counted of God among them that suffer for righteousness sake : that is , of unfeigned love to righteousness . Wherefore , that I may shew you who may be said to suffer for righteousness sake , I will propound and speak to several things . First then , He that suffereth in the Apostles sence , for well doing , or for righteousness sake , sets his face against nothing but sin , in He resisteth unto blood , striving against sin . ●● sin is the object of his indignation , because 't is an enemy to God , and to his righteous cause is the World. ( Heb. 12.4 . ) Sin , I say , is that which such a man singleth out , as his opposite , as his antagonist , and that against which his heart is set : 'T is a rare thing to suffer a right and to have my spirit in my suffering bent only against Gods enemy , sin , Sin in Doctrine , sin in Worship , sin in Life , sin in Conversation . Now then he that suffereth ; for righteousness sake , has singled out sin to pursue it to death , long before he comes to the cross . 'T is sin alas , and his hatred to it , that have brought him into this condition . He fell out with sin at home , in his own house , in his own heart before he fell out with sin in the world , or with sin in publick worship . For he that can let sin go free and uncontrouled at home within , let him suffer while he will , he shall not suffer for righteousness sake . And the reason is , because a righteous Soul , as the Phrase is , ( 2 Pet. 2.8 . ) has the greater antipathy against that sin that is most ready to defile it , and that is , as David calls it , ones own iniquity , or the sin that dwelleth in ones own flesh . I have kept me , says he , from mine iniquity , from mine own sin . People that are afraid of fire , are concerned most with that that burneth in their own chimney , they have the most watchful eye against that that is like to burn down their own house first . He also that suffereth for righteousness sake , doth it also because he would not that sin should cleave to the worship of God , and indeed this is mostly the cause of the sufferings of the godly . They will not have to do with that worship that hath sinful traditions commixed with Gods appointments , because they know that God is jealous of his worship : and has given a strict charge that all things be done according to the pattern shewed to us in the Mount. He knows also that God will not be with that worship , and those worshippers that have not regard to worship by the rule of the Testament of Christ. He is also against the sin that is apt to cleave to himself while he standeth in the presence of God. I will wash mine hands in innocency , so will I compass thine altar , O Lord. This man also chuses to be in the practical parts of worship if possible , for he knows that to have to do about holy things sincerely , is the way to be at the remotest distance from sin . He chuses also to be with those holy Ones that are of the same mind with him against sin : For he knows that two are better than one , and that a threefold Cord is not easily broken . Wherefore look to your selves you that do , or may be called to suffer for Religion : if you bend not your selves against sin , if to be revenged of sin be not the cause of your suffering , you cannot be said to suffer for righteousness sake . Take heed therefore that some thing else be not an inducement to thee to suffer . A man may suffer to save what he has ; There is credit also and an applause : there is shame to conform , there is carnal stoutness of spirit : there is hatred of persecutors , and scorn to submit : there is fear of contempt , and of the reproach of the people , &c. These may be motives and arguments to a suffering state , and may really be the ground of a mans being in the Gaol ; though he cries out in the mean while , of Popery , of Superstition , and Idolatry , and of the Errors that attend the common modes of the Religions of the World. I charge no man , as though I knew any such thing by any : But I suggest these things as things that are possible , and mention them because I would have sufferers have a care of themselves , and watch and pray , because no man can be upright here that is not holy , that cannot pray , and watch , and deny himself for the love that he has to righteousness , I said it before , and will say it again , 't is a rare thing to be set in down-rightness of heart against sin . Secondly , Is it for the sake of righousness that thou sufferest . Then it is because thou wouldest have righteousness promoted , set up , and established in the world : also thou art afflicted at those advantages that iniquity gets upon men , upon things , and against thy self . I beheld , said David , the transgressors , and was grieved , because men kept not thy Law. ( Psal. 119. ) And again , these are they that mourn for the abominations that are done among men . ( Ezek. 9. ) There is a great deal of talk about Religion , a great deal of pleading for Religion , namely , as to the formalities of this and the other way . But to chuse to be Religions , that I might be possessed with holiness , and to chuse that Religion that is most apt to possess me with it , if I suffer for this , I suffer for righteousness sake . Wherefore say thus to thy Soul , thou that art like to suffer for righteousness , How is it with the most inward parts of my Soul , what is there ? what designs , desires , and teachings out are there ? Why do I pray ? Why do I read ? Why do I hear ? Why do I haunt , and frequent places ; and ordinances appointed for worship ? is it because I love holiness ? would promote righteousness ; because I love to see godliness shew it self in others , and because I would feel more of the power of it in my self ? if so , and if thou sufferest for thy profession , thou sufferest , not only for righteousness , but also for righteousness sake . Dost thou thus practise , because thou wouldest be taught to do outward acts of righteousness , and because thou wouldest provoke others to do so too . Dost thou shew to others , how thou lovest righteousness , by taking opportunities to do righteousness ! How is it , dost thou shew most mercy to thy Dog , or to thine enemy ? to thy Swine , or to the poor ? whose naked body hast thou clothed ? whose hungry belly hast thou fed ? Hast thou taken delight in being defrauded and beguiled ? hast thou willingly sat down by the loss with quietness , and been as if thou hadst not known , when thou hast been wronged , defamed , abused , and all because thou wast not willing that black mouthed men should vilifie and reproach Religion upon thy account ? ( 1 Cor. 6.7 . ) He that loveth righteousness , will do thus , yea and do it as unto God , and of tenderness to the word of God which he professeth . And he that thinks to make seeing men believe that when he suffereth , he suffereth for righteousness sake , and yet is void in his life of moral goodness , and that has no heart to suffer and bear , and put up , and pass by injuries in his conversation among his enemies at home , is deceived . There are some Scriptures that are as if they were out of date amo●● some professors , specially such as can for actual holiness and acts of self denyal for God , but it will be found , at the day of judgment that they only are the peculiar people that are zealous of good works . ( Tit. 2.14 . ) God help us , 't is hard now to perswade professors to come up to negative holiness , that is , to leave undone that which is bad ; and yet this of it self comes far short of ones being found in practical goodness . But this is the man that suffereth , ( when he suffereth ) for righteousness sake , that makes it his business by all lawful means , according to the capacity that God has put him in ; to promote , set up , and establish righteousness in the World : I say this is the man that suffereth for righteousness sake , that suffereth for so doing : and I am sure that a life that is moral , when joyned to the profession of the faith of the things that are of the spirit of God , is absolutely necessary to the promoting of righteousness in the World. Hence Peter tells them that suffer for righteousness sake , that they must have a good conscience , a good conscience towards God , towards men , towards friends , towards enemies . ( 1 Pet. 3.14 , 15 , 16. Acts 24.16 . chap. 23.1 . ) They must have a good conscience in all things , being willing , ready , desirous to live honestly , godly and righteously in this world , or else they cannot , though they may suffer for the best doctrine under heaven , s●ffer for righteousness sake . ( Heb. 13.18 . ) Wherefore , Thirdly , Is it for righteousness sake that thou sufferest ? then thy design is the ruin of sin , this depends upon what was said before : for he that strives against sin , that seeks to promote righteousness , he designs the ruin of sin . Be not , said Paul to the suffering Romans , overcome of evil , but overcome evil with good . ( Rom. 12.21 . ) To overcome evil with good , is an hard task . To rail it down , to cry it down , to pray Kings , and Parliaments , and men in authority to put it down , this is easier than to use my endeavour to overcome it with good , with doing of good , as I said before . And sin must be overcome with good at home , before thy good can get forth of doors to overcome evil abroad . Abraham overcame evil with good , when he quieted the discontent of Lot , and his Herdsmen , with allowing of them to feed their Cattel in the best of what God had given him . ( Gen. 13.7 , 8. ) David overcame evil with good , when he saved the life of his bloudy enemy that was fallen into his hand : also when he grieved that any hurt should come to them that sought nothing so much as his destruction . They rewarded me , saith he , evil for good , to the spoiling of my Soul. But as for me , when they were sick , my clothing was sackcloth . I humbled my Soul with fasting , I behaved my self , as if he had been my Friend or Brother . I bowed down heavily , as one that mourneth for his Mother . This is to overcome evil with good , ( Psal. 35.11 , 12 , 13 , 14. Job saith concerning his enemy , that he did not rejoyce when evil found him ; ( neither have I , said he , suffered my mouth to sin , by wishing a curse to his Soul. ) he means he did the quite contrary , and so overcame evil with good . ( Job 31.29 , 30. ) Elisha overcame evil with good , when he received the men that came for his life , and had them where he might feast , and comfort them , and sent them home in peace to their master . ( 2 Kings 6.19 , 20 , 21 , 22 , 23. The new Testament also is full of this , both in exhortations and examples . In exhortations where 't is said , Resist not evil , that is , with evil , but overcome evil with good . ( Prov. 24.29 . ) But whosoever shall smite thee on the right cheek , turn to him the other also . And whosoever shall compel thee to go a mile , go with him twain . Give to him that asketh thee : and from him that would borrow of thee , turn not thou away . Love your enemies , bless them that curse you , do good to them that hate you , and pray for them that despitefully use you , and persecute you . That you may be the children of your Father which is in heaven , for he makes his Sun to rise on the evil , and on the good , on the just , and on the unjust . Bless them that persecute you , bless and curse not . Not rendring evil for evil , nor reviling for reviling , but contrariwise , blessing , knowing that you are thereunto called , that you should inherit a blessing . ( Mat. 5.38 , 39 , 40 , 41 , 42 , 43 , 44 , 45 , 46 , 47 , 48. Rom. 12.14 . 1 Pet. 3.9 , 10 , 11. ) This is righteousness , these are righteous courses . And as these are preceptively prepounded , so they were as practically followed by them that were eminently Godly in the Primitive Church . We are fools for Christ sake , said Paul , we are despised , we are hungry , thirsty , naked and buffeted . Being reviled , we bless ; being persecuted , we suffer it : being defamed , we intreat : we are made as the filth of the world , and are the off-scouring of all things unto this day . ( 1 Cor. 4.10 , 11 , 12 , 13. ) This is overcoming of evil with good , and he that has chosen to himself that Religion that teaches these things , and that loves that Religion because it so teacheth him : if he suffereth for it , he suffereth for righteousness sake . Fourthly , He that suffereth for righteousness sake ; will carry righteousness whithersoever he goes . Neither the enemy , nor thy sufferings shall be able to take righteousness from thee . Righteousness must be thy chambermate , thy bed-companion , thy walking-mate : It is that without which thou wilt be so uncouth , as if thou couldst not live , ( Psal. 26.1 — 11. Psal. 25.21 . ) Paul in his sufferings would have righteousness with him , for it must be as it were his armour-bearer : yea his very armour it self . ( 2 Cor. 6.7 . ) 'T is an excellent saying of Job , I put righteousness on , and it clothed me , my judgement was as a Robe and a Diadem . I was eyes to the blind , and feet was I to the lame ; I was a father to the poor , &c. ( Job 29.11 , 12 , 13 , 14 , 15. ) Princes , said David , did sit and speak against me , but thy servant did meditate in thy statutes . ( Psal. 119.23 . ) A man that loves righteousness , doth as Abraham did with his Sarah , carry it every where with him , though he goes , because of that , in danger of his life . Righteousness ! it is the only intimate that a Christian has : It is that by which he takes his measures , that with which he consults , with respect to what he doth , or is to do in the World. Thy testimonies , said David , are my delight : and my counsellors . ( The men of my council , in the margent . ) ( Psal. 119.24 . ) David ! he was the man of affliction ; the suffering man in his day : but in all places where he came , he had righteousness , the Law and Godly practice with him . It was his Counsellor , as he was a man , a Saint , a King. I dare say , for that man that suffers righteousness to be rent away from him by the violence and rage of men , and that casts it away , as David did Sauls Armour , that he may secure himself ; he has no great love for righteousness , nor to the Cross for righteousness sake . My righteousness I hold fast , said Job , and I will not let it go , my heart shall not reproach me as long as I live . ( Job 27.6 . ) What ? part with righteousness ! A righteous Lord ! A righteous word ! A righteous profession ! A righteous life ! to sleep in a whole skin : the Lord forbid it me , and all that he has counted worthy to be called by his Name . Let us carry it with us from the Bed to the Cross , and then it shall carry us from thence to the Crown . Let it be our companion to Prison and death , then shall we shew that we are lovers of righteousness , and that we chuse to suffer for righteousness sake . Fifthly , Dost thou suffer for righteousness sake , why then , thy righteousness is not diminished , but rather increased by thy sufferings . Righteousness thriveth best in affliction , the more afflicted , the more holy man ; the more persecuted , the more shining man , ( Acts 6.15 . ) The prison is the furnace , thy graces are the Silver and the Gold , wherefore as the Silver and the Gold are refined by the fire , and so made more to shew their native brightness . So the Christian that hath , and that loveth righteousness , and that suffereth for it's sake , is by his sufferings refined and made more righteous , and made more Christian , more godly . ( Zech. 13.9 . ) Some indeed when they come there , prove Lead , Iron , Tin , and at the best , but the dross of Silver ; and so are fit for nothing , but there to be left and consumed , and to bear the badg , if ever they come from thence , of reprobate Silver from the mouth and sentence of their neighbours . ( Ezek. 22.18 , 19 , 20 , 21 , 22. Jer. 6.28 , 29 , 30. ) But when I , says Job , am tried , I shall come forth as gold . ( Job 23.10 . ) When Saul had cast one javelin at David , it made him walk wisely in all his ways . But when he added to his first fury , plots to take away his life , then David behaved himself yet more wisely . ( 1 Sam. 18.10 . to 30. verse . ) The hotter the rage and fury of men are against righteous ways , the more those that love righteousness , grow therein . For they are concerned for it , not to hide it , but to make it spangle ; not to extinguish it , but to greaten it , and to shew the excellency of it in all it's features , and in all it 's comely proportion . Now such an one will make straight steps for his feet , lest that which is lame be turned out of the way . ( Heb. 12.13 . ) Now he shews to all men what saith is , by Charity , by self-denyal , by meekness , by gentleness , by long-suffering , by patience , by love to enemies , and by doing good to them that hate us : now he walketh upon his high places . Yea , will not now admit that so slovenly a conversation should come within his doors , as did use to haunt his house in former times . Now 't is Christmas , now 't is suffering time , now we must keep holy day every day . The reason is , for that a man when he suffereth for Christ , is set upon an Hill , upon a Stage , as in a Theater , to play a part for God in the World. And you know when men are to play their parts upon a Stage , they count themselves , if possible , more bound to circumspection ; and that for the credit of their Master , the credit of their Art , and the credit of themselves . For then the eyes of every body are fixed , they gape and stare upon them . ( Ps. 22.17 . ) and a trip here , is as bad as a fall in another place . Also now God himself looks on . Yea , he laugheth , as being pleased to see a good behaviour attending the tryal of the innocent . 1. He that suffereth for righteousness sake suffereth for his goodness , and he is now to labour by works and ways to convince the world that he suffereth as such an one . 2. He that suffereth for righteousness sake has many that are weak to strengthen by his sweet carriages under the Cross , wherefore he had need to exceed in vertue . 3. He also is by well-doing to put to silence the ignorance of foolish men , he had need be curious , and circumspect in all his actions . 4. He is to come in , and to be a Judge , and to condemn , by his faith and patience in his sufferings , the World ( with his Lord and fellows ) at the appearing of Jesus Christ : he had need be holy himself . ( 1 Cor. 6.1 , 2 , 3 , 4 , 5. Heb. 11.7 . 2 Thessal . 1.5 , 6. 1 Pet. 4.3 , 4 , 5. ) This therefore is the fit sign of suffering for righteousness sake . Sixthly , He that suffereth , not only for righteousness , but also for righteousness sake , will not exchange his cause , though for it in a Gaol , for all the ease and pleasure in the world . They that suffered for righteousness sake of old , were tempted before they were sawn asunder . ( Heb. 11. ) Tempted , that is , allured , to come out of their present sufferings , and leave their faith and profession , in irons , behind them . Tempted with promises of promotion , of ease , of friendship , of favour with men . As the Devil said to Christ , so persecutors of old did use to make great promises to sufferers , if they would fall down and worship . But this is alone as if they should say , Butcher , make away with your righteousness and a good conscience , and you shall find the friendship of the World. For there is no way to kill a mans righteousness but by his own consent . This Jobs wife knew full well , hence she tempted him to lay violent hands upon his own integrity . ( Job 2.9 . ) The Devil , nor men of the World can kill thy righteousness or love to it , but by thy own hand ; or separate that and thee asunder , without thine own , act . Nor will he that doth indeed suffer for the sake of it , or of love he bears thereto , be tempted to exchange it : for the good of all the World. 'T is a sad sight to see a man that has been suffering for righteousness , restored to his former estate , while the righteousness for which he suffered , remains under locks and irons , and is exposed to the scorn , contempt , reproach of the World , and troden under the foot of men . 'T is better said , Paul , for me to dye , than that any man should make my glorying void . And it had been a hundred times better for that man , if he had never known the way of righteousness , than after he has known , it , to turn from the holy Commandment delivered unto him . The striving is , in persecution , for righteousness ; to wit , whether it shall be , set up or pull'd down . The sufferer , he is for setting up , and the persecutors are for pulling down . Thus they strive for the mastery . Now of a man stands by his righteousness , and holds fast his good profession , then is righteousness set up : nor can it , so long , be pulled down . Hence , so long a man is said to overcome . And overcome he doth , though he be killed for his profession . But if he starts back , gives place , submits , recants , or denyeth any longer to own that good thing that he professed , and exposed himself to suffering for : then he betrays his cause , his profession , his conscience his righteousness , his Soul , and all : for he has delivered up his profession to be murdered before his face : And is fallen down before the wicked , like a corrupt fountain , and a troubled spring , ( Prov. 25.26 . ) But this , I hope , will not he do that loveth righteousness , and that suffereth for righteousness sake . I do not say but that a man may slip here , with Peter , Origen , Hierom , Cranmer , Baynham , Ormis , and other good folk : but be he one of the right kind a lover of righteousness indeed , he will return , and take revenge upon himself in a godly way , for so ungodly a fact . Seventhly , He that suffereth not only for righteousness , but also for righteousness sake , is not so wedded to his own notions , as to slight or overlook the good that is in his neighbour . But righteousness he loves , where-ever he finds it , though it be in him that smiteth him . ( Psal. 141.5 . ) Yea , he will own and acknowledge it for the only thing that is of beauty and glory in the World. With the excellent in the earth is all such a mans delight . Wherefore I put a difference betwixt suffering for an opinion and suffering for righteousness , as I put a difference betwixt suffering for righteousness , and suffering for righteousness sake . If righteousness , if the stamp of God , if Divine authority , is not found upon that thing which I hold , let men never suffer for it under the notion of righteousness . If sin , if Superstition , if Idolatry , if derogation from the wisdom of Christ , and the authority and perfection of his word , be not found in , nor joined to that thing that I disown in worship , let me never open my mouth against it . I had rather fall in with , and be an associate of a righteous man , that has no true grace , than with a professor that has no righteousness . 'T is said of the young man , though he went away from Christ , that he looked upon him and loved him ; ( Mar. 10.17 , 18 , 19 , 20 , 21. ) But 't is not said that ever he loved Judas . I know that the righteousness , for which a good man suffereth , is not then imbraced of the world , for that at such a time it is under a cloud . But yet there is righteousness also in the World , and where-ever I see it , 't is of an high esteem with me . David acknowledged some of his enemies to be more righteous than he acknowledged some of his servants to be . ( 2 Sam. 4.9 , 10 , 11. chap. 3 . 3● . 32 , 33 , 34 , 35. ) 'T is a brave thing to have righteousness , as righteousness , to be the top piece in mine affections . The reason why Christ was anointed with the oyl of gladness above his fellows , was , because he loved righteousness , and hated iniquity more than they . ( Heb. 1.9 . ) Love to righteousness flows from golden graces , and is that , and that only that can make a man capable of suffering ( in our sence ) for righteousness sake . Eighthly , He that suffereth not only for righteousness , but also for righteousness sake , will take care that his sufferings be so managed with graciousness of words and actions , that it may live when he is dead : Yea , and it will please him too , if righteousness flourishes , though by his loss . Hence i● is that Paul said , he rejoyced in his suffering , namely , because others got good thereby . And that he said , Yea , and if I be offered upon the sacrifice and service of your faith , I joy , and rejoyce with you all . ( Colos. 1.24 . Philip. 2.16.17 . ) But why rejoyce in this ? Why , because though his sufferings were to the distressing of his flesh , yet they were to the refreshing , comfort , and stability of others . This was it also that made him jostle with the false brethren among the Churches : to wit , that the truth of the Gospel might continue with them . ( Gal. 2.4 , 5. ) When a man shall run the hazzard of the ruin of what he has , and is , for righteousness , for the good and benefit of the Church of God ; that man , ( he managing himself by the rule ) if he suffers for so doing , suffers not only for righteousness , but also for righteousness sake . I endure all things , said Paul , for the elects sake that they may also obtain the salvation that is in Christ Jesus with eternal glory . ( 2 Tim. 2.9 , 10. ) Here was love , You will say , to persons ; and I will say also , to things ; to all the righteousnesses of God that are revealed in the world , that all the elect might enjoy them to their eternal comfort , and glory by Christ Jesus . For whether we be afflicted , says he , it is for your consolation and salvation , which is effectual in the enduring of the same sufferings which ye also suffer , or whether we be comforted , it is for your consolation and salvation . ( 2 Cor. 1.5 , 6. ) The end of a man , and his design , if that be to promote righteousness , he using lawful means to accomplish it , is greatly accepted of God by Christ ; and it is a sign he is a lover of righteousness , and that if he suffereth for so doing , he suffereth not for well doing , only , as to matter of fact : but also for his love to the good thing done , and for its sake . I have now done with that first head that was to be spoken to , as touching the Law and Testament : which we have said was to be understood of the will of God spoken of in the Text. Let them that suffer according to the will of God , that is , according to his Law and Testament . Now we have shewed what it is to suffer according to that , we come to another thing , namely that by , will of God , we also understand , His order and designment . For the will of God is active , to dispose of his people , as well as preceptive , to shew unto us our duty . He then that suffers for righteousness sake ; as he suffers for that which is good as to the matter of it , and as he suffers for that which is good , after that manner as becomes that truth for which he suffereth : So he that thus suffereth , suffereth by the order and designment of God. That then is the next thing that is to be spoken to , Namely , God is the great orderer of the battel that is managed in the World against Antichrist : hence that battel is called , The battel of that great day of God Almighty . ( Revel . 16.14 . ) It is not what enemies will , nor what they are resolved upon , but what God will , and what God appoints , that shall be done . This Doctrine Christ teacheth when he saith , Are not save sparrows sold for two farthings , and not one of them is forgotten before God. But even the very hairs of your heads are all numbred . Fear ye not therefore , ye are of more value than many sparrows . ( Luk. 12.6 , 7. ) He speaks in the verses before of killing , and bids them that they should not be afraid for that . Fear not them that kill the body ; and after that have no more that they can do . But I will forewarn you , whom ye shall fear ; Fear him who after he hath killed , hath power to cast into Hell. Yea , I say unto you , fear him . Then he leads them to the consideration of this , that the will of God governs , and disposes of his , to suffering : as well as declares to them for what , and how they should suffer , saying , Are not five sparrows sold for two farthings , &c. Also in Isaiah the 8. at the 9. and 10. and in Isaiah the ●1 . at the 12. and 13. You have in summ the same thing inserted again . But we will not stay upon proof , but will proceed to demonstration hereof . Pharaoh , said he would , ay , that he would , but he could not touch so much as a thread or a ragg of Israels , because the will of God was in that thing contrary to him . Saul said that he would have David , and to that end would search for him among the thousands of Judah : but David was designed for another purpose , and therefore Saul must go without him . ( 1. Sam. 23 . 2● , &c. ) Rabshakeh said that he was come from Assyria to Jerusalem , to make Judah eat their own dung , and drink their own piss . But God said he should not shoot an arrow there . And it came to pass as God had said . ( 2 King. 18.2 . Chron. 28. Isa. 36. and 37. chap. ) Jeremiah's and Barach's enemies would have killed them , but they could not , for God hid them . How many times had the Jews a mind to have destroyed Jesus Christ ; but they could not touch an hair of his head until his hour was come . Those also that bound themselves in a curse , that they would neither eat nor drink , until they had killed Paul , were forced to be forsworn , for the will of God was not , that Paul should die as yet . ( Acts 23. at the 12. verse . ) This therefore should be well considered of Gods Church , in the cloudy and dark day . All his saints are in thy hand . ( Deut. 33.3 . ) It is not the way of God to let the enemies of Gods Church do what they will : no , the Devil , himself can devour but whom he may . ( 1 Pet. 5. ) And , as no enemy can bring suffering upon a man when the will of God is otherwise : so no man can save himself out of their hands , when God will deliver him up for his glory . It remaineth then that we be not much afraid of men , nor yet be foolishly bold , but that we wait upon our God in the way of righteousness , and the use of those means which his providence offereth to us for our safety ; and that we conclude that our whole dispose , as to liberty or suffering , lie in the will of God : and that we shall , or shall not suffer even as it pleaseth him . For , First , God has appointed who shall suffer : suffering comes not by chance , or by the will of man , but by the will and appointment of God. Let no man , said Paul , be moved by these afflictions : for you your selves know that we are appointed thereunto . ( 1 Thess. 3.3 . ) We are apt to forget God when affliction comes , and to think it a strange thing that those that fear God should suffer indeed . ( 1 Pet. 4.12 . ) But we should not , for we suffer by the will and appointment of God. Hence they under the Altar were bid to rest for a while , even until their fellow servants also , and their brethren that should be killed : ( mark that , should be killed , as they were , ) should be fulfilled . ( Revel . 6.11 . ) Wherefore suffering for righteousness , and for righteousness sake is by the will of God. God has appointed who shall suffer . That 's the first . Secondly , as God has appointed who shall suffer : so he has appointed when they shall suffer for his truth in the World. Sufferings for such and such a man are timed , as to when , he shall be tryed for his faith . Hence , when Paul was afraid at Corinth that the Heathens would fall about his ears , the Lord spake to him by night in a vision , saying , Be not afraid Paul , but speak , and hold not thy peace , for I am with thee , and no man shall set upon thee , to hurt thee . ( Acts 18.7 , 8 , 9 , 10. ) His time of suffering was not yet come , there . It is also said concerning Jesus Christ , that even then when they sought to take him , no man laid his hands on him , for his hour was not yet come . ( John 7.30 . ) The times then , and the seasons , even for the sufferings of the people of God , are not in the hands of their enemies , but in the hand of God , as David said , my times are in thy hand . By the will of God then it is , that such shall suffer at , but not until that time . But , Thirdly , as God has appointed who and when , so he has appointed where this , that , or the other good man shall suffer . Moses and Elias , when they appeared on the holy Mount , told Jesus of the sufferings which he should accomplish at Jerusalem . Jerusalem was the place assigned for Christ to suffer at , also there must the whole of his sufferings be accomplished . ( Luke 9.30 , 31. ) The Saints are sprinkled by the hand of God here and there , as Salt is sprinkled upon meat to keep it from stinking . And as they are thus sprinkled that they may season the earth : so accordingly , where they must suffer is also appointed for the better conforming of the truth . Christ said , It could not be that a Prophet should perish out of Jerusalem . ( Luk. 13.33 . ) But why could it not be that they should perish other where ? Were there no enemies but in Jerusalem ? were there no good men but at Jerusalem ? No , no , that was not the reason . The reason was for that God had appointed that they should suffer there . So then , who , when , and where , is at the will of God , and they accordingly are ordered by that will. Fourthly , As God has appointed who , when , and where : so he has also appointed what kind of sufferings , this or that Saint shall undergo at this place and at such a time . God said that he would shew Paul ( before hand ) how great things he should suffer for his sake . ( Acts 9.16 . ) And 't is said that Christ did signifie to Peter before hand , by what death he should glorifie God. Joh 21.19 . When Herod had beheaded John Baptist , and when the Jews had crucified Christ , 't is said , that they had but fulfilled what was written of them . ( Mark 9.13 . Acts 13.29 . ) Our sufferings as to the nature of them ; are all writ down in Gods Book : and though the writing seem as unknown characters to us , yet God understands them very well . Some of them they shall kill and crucifie , and some of them they shall scourge in their Synagogues , and persecute them from city to city . ( Mat. 23.34 . ) Shall God ( think you ) say some of them , they shall serve thus , and some of them , they shall do so too : and yet not allot , which some to this , and which to that , and which to the other tryal ? Doubtless our sufferings fall by the will of God unto us , as they fell of old upon the people of Jerusalem . 'T was appointed by God who of them should die of hunger , who with the sword , who should go into captivity , and who should be eaten up of beasts . ( Jer. 15.3 . ) So is the case here , Namely , as God has appointed who , when , where and the like , so he has also what manner of sufferings this or that good man shall undergo for his Name . Let it then be concluded that hitherto it appears that the sufferings of Saints are ordered and disposed by the will of God. But , Fifthly , As all this is determined by the will of God , so it is also appointed , for what truth this or that Saint shall suffer this or that kind of affliction . Every Saint has his course , his work , and his testimony , as is alloted him , of God. ( Mark. 13.34 . ) John had a course , a testimony to fulfil for God , and so had holy Paul. ( Acts 13.25 . 2 Tim. 4.6 , 7. ) and so has every Saint : also he that is to suffer , has his truth appointed him to suffer for : Christ had a truth peculiar to himself , to bear witness to , in a way of suffering . John had a truth peculiar to himself to bear witness to , in a way of suffering . Stephen had also a truth divers from them both , to which he bare an holy testimony , and for which he bravely died . ( Mark. 14.61 , 62. chap. 6.17 , 18. Acts 7.51.52 , 53. ) If you read the Book of Acts and Monuments , you may see a goodly variety as to this , and yet in all , a curious harmony . Some are there said to suffer for the Godhead , some for the manhood , some for the ordinances of Christ , and some laid down their lives for the brethren . And thus far we see that he that suffers for righteousness sake , suffers in this sence according to the will of God. Sixthly , As it is appointed ( who , when , where , what kind , and ) for what truth by the will of God , this and that Saint should suffer : so also it is appointed by whose hand , this or that man shall suffer for this or that truth . It was appointed that Moses and Israel should suffer by the hand of Pharaoh . And for this very purpose , saith God , have I raised thee up that is to be a persecutor , and to reap the fruits thereof . ( Exod. 9 . 13-13 . ) It was also determined that Christ should suffer by the hand of Herod and Pontius Pilate , For of a truth , said they , against thy holy child Jesus , both Herod and Pontius Pilate with the Gentiles , and the children of Israel were gathered together , for to do whatsoever thy hand , and thy counsel determined before to be done . ( Acts 4.27 . ) These are great instances , from which we may gather how all these things are ordered from thence down hitherto . For if a sparrow falls not to the ground without God , she shall not be killed without God : not by , he knows not who . And if a Christian man is better than many sparrows : It follows , that God concerns himself more with , for , and about him , than with , for , or about many sparrows . It follows therefore in right reason , that as the person who , is appointed to be the sufferer ; so the persons who , are appointed to be the rod and sword thereby to afflict withal . Thus far therefore the will of God is it , that ordereth and disposeth of us , and of our sufferings . Seventhly , As all these pass thorough the hand of God , and come not to us , but by his will : So how long is also as really determined , as any of them all . 'T is not in man , but God , to set the time how long : the rod of the wicked shall rest upon the lot of the righteous . Abraham must be informed of this . Abraham , says God , know of a surety that thy seed shall be a stranger in a land that is not theirs , and shall serve them , and they shall afflict them four hundred years . ( Gen. 15.13 . ) So the thraldom of Israel in Babylon was not only in the general appointed , but the time prefixt , how long . ( Jer. 25.11.12 . chap. 29.10 . ) The time of the Beasts Reign , and of the witnesses walking in sackcloth are punctually fixed , and that beyond which they cannot go . ( Revel . 11 , 12 , 13. chapters . I know these are generals , and respect the Church in the bulk of it , and not particular persons . But , as was hinted afore , we must argue from the greater to the lesser , that is from four hundred years , to ten days ; from ten days , to three : and so from the Church in general to each particular member , and to the time and nature of their sufferings . ( Revel . 2.10 . Hos. 6.2 . Acts 23.11 . ) And thus in a word or two I have finished the first two parts of the Text , and shewed you , what there is in Peter's counsel and advice , and shewed you also , to whom his advice is given : in which last , as you see , I have shewed you both what the will of God is , and what to suffer according to it . And particularly I have in a few words , handled this last ; to shew you that our sufferings are ordered and disposed by him , that you might always when you come into trouble for his Name , not stagger , nor be at a loss : but be stayed , composed and setled in your minds , and say , the will of the Lord be done . ( Acts 21.14 . ) I will also say unto you this by the way , that the will of God doth greatly work , even to order and dispose of the spirits of Christians , in order to a willingness , disposedness , readiness , and resignation of our selves to the mind of God. For with respect to this , were those words last recited , spoken . Paul saw that he had a call to go up to Jerusalem there to bear his testimony for Christ , and his Gospel , but those unto whom he made known his purpose , entreated him with much earnestness not to go up thither , for that as they believed , it would indanger his life . But he answereth , what mean ye to weep and to break my heart ? for I am ready , not to be bound only , but also to die at Jerusalem for the name of the Lord Jesus . And when he would not be perswaded , says Luke , we ceased , saying , The will of the Lord be done . From what has been thus discoursed , many things will follow , as first , that the rod as well as the child is Gods ; persecutors as well as the persecuted are his , and he has his own designs upon both . He has raised them up , and he has ordered them for himself , and for that work that he has for them to do . Hence Habakkuk speaking of the Churches enemies , saith : Thou hast ordained them for judgement , O mighty God , thou hast established them for correction . ( Hab. 1.12 . ) And therefore they are in other places called the rod of Gods anger , his staff , his hand , his sword . ( Isa. 10.5 . Psal. 17.13 , 14. ) Indeed to be thus disposed of , is a sad Lot ; the lot is not fallen to them in pleasant places , they have not the goodly heritage , but the judgments of God are a great deep . The thing formed may not say to him that formed it , why hast thou made me thus ? To be appointed , to be ordained , to be established to be a persecutor , and a troubler of Gods Church ! O tremendous judgment ! O amazing anger ! Three things the people of God should learn from hence . First , Learn to pity , and bewail the condition of the enemy ; I know thou canst not alter the counsel of God , appointed they are , established they are for their work , and do it they must and shall . But yet it becomes them that see their state , and that their day is coming , to pity and bewail their condition , yea , and to pray for them too . For who knows whether it is determined that they should remain implacable to the end , as Herod : or whether they may thorough grace obtain repentance for their doings , with Saul . And , I say again , if thy prayer should have a casting hand in the conversion of any of them , it would be sweet to thy thoughts , when the scene is over . Secondly , Never grudge them their present advantages . Fret not thy self because of evil men , neither be thou envious at the workers of iniquity . ( Prov. 23.19 . ) Fret not , though they spoil thy resting-place . 'T is God that has bidden them do it , to try thy faith , and patience thereby . Wish them no ill with what they get of thine , 't is their wages for their work , and it will appear to them ere long that they have earned it dearly . Their time is to rejoyce but as in a moment , in what thus is gotten by them : and then they , not repenting , are to perish for ever , like their own dung . ( Job 20.5 , 6 , 7. ) Poor man , thou that hast thy time to be afflicted by them , that thy golden graces may shine the more , thou art in the fire , and they blow the bellows : but wouldest thou change places with them ? wouldest thou fit upon their place of ease ? dost thou desire to be with them ? ( Prov. 24.1 . ) O rest thy self contented , in thy patience possess thy Soul , and pity and bewail them in the condition in which they are . Thirdly , Bless God that thy lot did fall on the other side , Namely , to be one that should know the truth , profess it , suffer for it , and have grace to bear thee up there under , to Gods glory , and thy eternal comfort . This honour have not all his Saints ; all are not counted worthy thus to suffer shame for his Name . Do this I say though they get all , and leave thee nothing but the shirt on thy back , the skin on thy bones , or an hole in the ground to be put in . ( Heb. 11.23 , 24 , 25 , 26. ) Fourthly , Labour to be patient under this mighty hand of God , and be not hasty to say , when will the rod be laid aside , mind thou thy duty , which is to let patience have its perfect work , and bear the indignation of the Lord , because thou hast sinned against him , until he please to awake , to arise and to execute judgment for thee . ( Mich. 7. ) But to pass this . Secondly , Are things thus ordered ? then this should teach us that there is a cause . The rod is not gathered without a cause ; the rod is fore determined , because the sin of Gods people is foreseen , and , oft-times , the nature of the sin , and the anger of the Father , is seen in the fashion of the rod. The rod of my anger , saith God. A bitter and hasty Nation must be brought against Jerusalem , an enemy fierce and cruel must be brought against the land of Israel . Their sins called for such a rod , for their iniquities were grievous . ( Habak . 1.6 . ) This should teach us with all earnestness to be sorry for our sins , and to do what we can to prevent these things , by falling upon our face in a way of prayer before God. If we would shorten such days , when they come upon us , let us be lovers of righteousness , and get more of the righteousness of faith , and of compliance with the whole will of God , into our hearts . Then I say , the days shall be shortned , or we fare as well , because the more harmless and innocent we are , and suffer , the greater will our wages , our reward and glory be , when pay-day shall come : and what if we wait a little for that ? These things are sent to better Gods people , and to make them white , to refine them as Silver , and to purge them as gold : and to cause that they that bear some fruit , may bring forth more : we are afflicted , that we may grow . ( John 15.1 , 2. ) 'T is also the will of God that they that go to heaven should go thither hardly or with difficulty . The righteous shall scarcely be saved . That is , they shall , but yet with great difficulty , that it may be the sweeter . Now that which makes the way to Heaven , so strait , so narrow , so hard , is the rod , the sword , the persecutor , that lies in the way , that marks where our haunt is , that mars our path , digs a pit , and that sets a net , a snare for us in the way . ( 1 Sam. 23.22 . Job 30.12 , 13 , 14. Psal. 9.25 . Psal. 31.4 . Psal. 35.7 . Psal. 119.110 . Psal. 140.5 . Psal. 142.3 . ) This , I say , is that which puts us to it , but it is to try , as I said , our graces , and to make Heaven the sweeter to us . To come frighted , and hard pursued , thither , will make the safety there , the more with exceeding gladness to be imbraced . And I say , get thy heart yet more possessed with the power of Godliness ; that the love of righteousness may be yet more with thee . For this blessedness , this happiness , he shall be sure of , that suffereth for righteousness sake . Thirdly , since the rod is Gods , as well as the child : let us not look upon our troubles as if they came from , and were managed only by Hell. 'T is true , a persecutor has a black mark upon him , but yet the Scriptures say , that all the ways of the persecutor , are Gods. ( Dan. 5.23 . ) Wherefore as we should , so again , we should not be afraid of men : we should be afraid of them , because they will hurt us ; but we should not be afraid of them , as if they were let loose to do to us , and with us what they will. Gods bridle is upon them , Gods hook is in their nose : yea , and God has determined the bounds of their rage , and if he lets them drive his Church into the sea of troubles , it shall be but up to the neck , and so far it may go , and not be drownded . ( 2 King. 19.28 . Isa. 37.29 . Isa. 8.7 , 8. ) I say the Lord has hold of them , orders them ; nor do they at any time come out against his people but by his licence and commission how far to go , and where to stop . And now for two or three objections . 1. Object . But may we not flie in a time of persecution ? your pressing upon us , that persecution is ordered , and managed by God , makes us afraid to flie . Answ. First , having regard to what was said afore about a call to suffer ; Thou mayest do in this , even is it is in thy heart . If it is in thy heart to fly , fly : if it be in thy heart to stand , stand . Any thing but a denyal of the truth . He that flys , has warrant to do so ; he that stands , has warrant to do so . Yea , the same man may both flie , and stand , as the call , and working of God with his heart may be . Moses fled , Moses stood ; David fled , David stood ; Jeremiah fled , Jeremiah stood ; Christ withdrew himself , Christ stood ; Paul fled , Paul stood . ( Exo. 2.15 . Heb. 11.27 . 1 Sam. 19.12 . chap. 24.8 . Jer. 37.11 , 12. chap. 38.17 . Luke 9.10 . John. 18.1 , 2 , 3 , 4 , 5 , 6 , 7 , 8. 2 Cor. 11.32 , 33. Acts 20.22 , 23. ) There are therefore few rules in this case . The man himself is best able to judge concerning his present strength , and what weight this or that argument has upon his heart to stand or flie . I should be loth to impose upon any man in these things : only if thou fliest , take two or three cautions with thee . 1. Do not fly out of a slavish fear , but rather because flying is an ordinance of God , opening a door for the escape of some , which door is opened by Gods providence , and the escape countenanced by Gods word . ( Matt. 10.23 . ) 2. When thou art fled , do as much good as thou canst in all quarters where thou comest , for therefore the door was opened to thee , and thou bid to make thy escape . ( Acts 8.1 , 2 , 3 , 4 , 5. ) 3. Do not think thy self secure when thou art fled , 't was providence that opened the door , and the word that did bid thee escape : but whither , and wherefore , that thou knowest not yet . Vriah the Prophet fled into Egypt , because there dwelt men that were to take him , that he might be brought again to Jerusalem to die there . ( Jer. 26.21 . ) 4. Shouldest thou fly from where thou art , and be taken in another place . The most that can be made of it ; thy taking the opportunity to fly , as was propounded at first , can be but this , thou wast willing to commit thy self to God in the way of his providence , as other good men have done , and thy being now apprehended has made thy call clear to suffer here or there , the which before thou wert in the dark about . 5. If therefore , when thou hast fled , thou art taken , be not offended at God , or man : not at God , for thou art his servant , thy life and thy all are his : not at man , for he is but Gods rod , and is ordained , in this , to do thee good . Hast thou escaped ? laugh : art thou taken ? laugh : I mean be pleased which way soever things shall go , for that the scales are still in Gods hand . 6. But fly not , in flying , from Religion ; fly not , in flying , for the sake of a trade : fly not , in flying , that thou mayest have ease for the flesh : this is wicked , and will yield neither peace nor profit to thy Soul , neither now , nor at death , nor at the day of judgment . 2. Obj. But if I fly , some will blame me : what must I do now ? Answ. And so may others if thou standest : fly not therefore , as was said afore , out of a slavish fear ; stand not , of a bravado . Do what thou dost in the fear of God , guiding thy self by his word , and providence : and as for this or that mans judgment , refer thy case to the judgment of God. 3. Obj. But if I be taken and suffer , my cause is like to be clothed with scandals , slanders , reproaches , and all manner of false , and evil speakings : what must I do ? Answ. Saul charged David with Rebellion . ( 1 Sam. 22.8.13 . ) Amos was charged with conspiring against the King. ( Amos 7.10 . ) Daniel was charged with despising the King : and so also were the three children . ( Dan. 6.13 chap. 3.12 . ) Jesus Christ himself was accused of perverting the nation , of forbidding to give tribute to Caesar , and of saying that himself was Christ a King. ( Luk. 23.2 . ) These things therefore have been . But 1. Canst thou , after a due examination of thy self , say that as to these things thou art innocent , and clear ? I say , will thy conscience justifie thee here . Hast thou made it thy business to give unto God the things that are Gods , and unto Caesar , the things that are his , according as God has commanded ? If so , matter not what men shall say , nor with what lies and reproaches they slander thee , but for these things count thy self happy . Blessed are you when men shall revile you , and shall say all manner of evil against you falsely ( lying ) for my name sake , ( saith Christ. ) Rejoyce , and be exceeding glad : for great is your reward in heaven : for so persecuted they the prophets that were before you . ( Mat. 5.11 , 12. ) Comfort thy self therefore in the innocency of thy Soul , and say , I am counted a Rebel , and yet am Loyal ; I am counted a deceiver , and yet am true . ( 1 Sam. 24.8 , 9 , 10 , 11 , 12. 2 Cor. 6.8 . ) Also refer thy cause to the day of judgment : for if thou canst rejoyce at the thoughts that thou shalt be cleared of all slanders and evil speakings then ; that will bear up thy heart as to what thou maiest suffer now . The answer of a good conscience will carry a man thorough Hell to Heaven . Count these slanders part of thy sufferings , and those for which God will give thee a reward , because thou art innocent , and for that they are laid upon thee for thy professions sake . But if thou be guilty , look to thy self , I am no comforter of such . I come now to speak to the third and last part of the Text , Namely , of the good effect that will certainly follow to those that after a due manner shall take the advice afore given . Let them that suffer according to the will of God , commit the keeping of their Souls to him in well-doing , as unto a faithful Creator . Two things from the last clause of the Text lie yet before us . And they are they by which will be shown , what good effect will follow to those that suffer according to the will of God , and that commit their Souls to his keeping 1. Such will find him to themselves , [ a Creator . ] 2. They will find him a [ faithful ] Creator . Let them commit the keeping of their Souls to him , as unto a faithful Creator . In this phrase [ a faithful Creator ] behold the wisdom of the holy Ghost , how fitly , and to the purpose he speaketh . King , is a great Title , and God is sometimes called a King ; but he is not set forth by this Title here , but by the Title of a Creator : for it is not always in the power of a King , to succour and relieve his Subjects , that are suffering for his Crown and Dignity . Father , is a sweet Title , a Title that carrieth in it an intimation of a great deal of bowels and compassion , and God is often set forth also by this Title in the holy Scriptures . But so he is not here , but rather as a Creator . For a Father , a compassionate Father , cannot always help , succour or relieve his Children , though he knows they are under affliction ! Oh but a Creator can . Wherefore I say , he is set forth here under the Title of a Creator . First , a Creator ! nothing can die under a Creators hands . A Creator can sustain all . A Creator can , as a Creator , do what he pleases . The Lord , the everlasting God , the Creator of the ends of the earth fainteth not , nor is weary . ( Isa. 40.28 . ) The cause of God , for which his people suffer , had been dead and buried a thousand years a go , had it not been in the hand of a Creator . The people that have stood by his cause , had been out of both as to persons , name , and remembrance , had they not been in the hand of a Creator . Who could have hoped when Israel was going in , even into the mouth of the red Sea , that ever his cause , or that people should have revived again . A huge host of the Egyptians were behind them , and nothing but death before and on every hand of them ; but they lived , they flourished , they out-lived their enemies , for they were in the hand of a Creator . Who could have hoped that Israel should have returned again from the land , from the hand , and from under the Tyranny of the King of Babylon ? They could not deliver themselves from going thither ; they could not preserve themselves from being diminished when they came there , their power was gone , they were in captivity , their distance from home was far , their enemies possest their Land , their City of defence was ruined , and their houses burned down to the ground : and yet they come home again , there is nothing impossible to a Creator . Who could have thought , that the three Children could have lived in a fiery furnace , that Daniel could have been safe among the Lyons , that Jonah could have come home to his Countrey , when he was in the Whales belly , or that our Lord should have risen again from the dead : but what is impossible to a Creator ? This therefore is a rare consideration for those to let their hearts be acquainted with , that suffer according to the will of God , and that have committed the keeping of their Souls to him in well doing . They have a Creator to maintain and uphold their cause , a Creator to oppose its opposers . And hence it is said , all that burden themselves with Jerusalem , shall be cut in pieces , though all the people of the earth be gathered together against it . ( Zech. 12.3 . ) Secondly , A Creator ! A Creator can , not only support a dying cause , but also fainting spirits . For , as he fainteth not , nor is is weary , So he gives power to the faint , and to those that have no might he increaseth strength . ( Isa. 4.29 . ) He is the God of the spirits of all flesh , and has the life of the spirit of his people in his own hand . Spirits have their being from him , he is the Father of Spirits . Spirits are made strong by him , nor can any crush that spirit , that God the Creator will uhpold . Is it not a thing amazing to see one poor inconsiderable man , in a Spirit of faith and patience , overcome all the threatnings , cruelties , afflictions , and sorrows that a whole World can lay upon him ? None can quail him , none can crush him ; none can bend down his spirit . None can make him to forsake what he has received of God a commandment to hold fast . His holy , harmless , and profitable notions , because they are spiced with grace , yield to him more comfort , joy and peace , and do kindle in his Soul so goodly a fire of love to , and zeal for God , that all the waters of the World shall never be able to quench . Ay , say some , that 's because he is head-strong , obstinate , and one that will hear no reason . No , say I , but it is because his spirit is in the hand , under the conduct , and preservation of a Creator . A Creator can make spirits , uphold Spirits , and make one Spirit stronger to stand , than are all the Spirits of the World to cast down . To stand , I say , in a way of patient enduring , in well doing , against all that Hell can do to suppress . Thirdly , A Creator ! A Creator can bring down the Spirits that oppose , and make them weak and unastable as water . The Lord , the everlasting God , the Creator of the ends of the earth fainteth not nor is weary . There is no searching of his understanding . He gives power to the faint , and to those that have no might he increaseth strength , now mark even the youth shall faint and be weary , and the young men shall utterly fall . A Creator can dash the Spirits of the enemies with fear . God can put them in fear and make them know that they are men and not God , and that their Horses are flesh , and not spirit . When the enemy came to take Jesus Christ , their spirits fainted , their hearts died in them ; they went backwards , and fell to the ground . They had hard work to strengthen their spirits to a sufficiency to boldness and courage , though they brought Halberts , and Staves , and Swords , and weapons with them , to take a naked man. ( John 18.3 , 4 , 5 , 6 , 7. And although this is that which is not so visible to the World as some other things are , yet I believe that God treads down the Spirits of men in a day when they afflict his people , oftner than we are aware of , or than they are willing to confess . How was the hostile Spirit of Esau trod down of God ; when he came out to meet his poor naked brother , with no less than four hundred armed men ? He fainted before his Brother , and instead of killing , kist him , ( Gen. 33. ) How was the bloudy Spirit of Saul trod down , when David met him at the mouth of the Cave , and also at the hill Hach●lah ? ( 1 Sam. 24.62 . — ) God is a Creator , and as a Creator is a Spirit maker , a Spirit reviver , a Spirit destroyer . He can destroy body and Soul in hell . ( Luk. 12. ) Fourthly , A Creator ! As a Creator he is , over all Arts , Inventions and Crafts of men that are set on work to destroy Gods people , whether they be Souldiers , excellent Orators , or any other whatsoever ; we will single out one , the Smith , that roaring fellow , who with his coles and his Bellows makes a continual noise . I have created the Smith , saith God , that bloweth the coals in the fire , that bringeth forth an instrument for his work , and I have created the waster to destroy . ( Isa. 45.16 . ) The Smith , what is he ? I answer , an Idol-maker , a promoter of false worship , and one that makes Instruments of cruelty , therewith to help to suppress the true . ( Chap. 41.7 . Chap. 44. the 12. Chap. 46. ● . chap. 54.17 . ) I have created the Smith , saith God , that bloweth the coals in the fire . The Idol inventor , the Idol-maker , the supporter of Idol worship , he is my creature , saith God , to teach that he has power to reach him , and to command his Sword to approach him at his pleasure ; notwithstanding his roaring with his Bellows , and his coals in the fire . So then , he cannot do what he will in the fire , nor with his Idol when he has made it , the instrument also , that he makes for the defence of his Idol , and for the suppressing of Gods true worship , shall not do the thing for the which 't is designed by him . And so the very next verse saith . No weapon that is formed against thee shall prosper , and every tongue that shall rise against thee in judgment thou shalt condemn , this is the heritage of the servants of the Lord , and their righteousness is of me , saith the Lord. ( ver . 17. ) And the Text saith moreover ; I have created the waster to destroy . The waster , what 's that ? why the Smith makes an Idol , and God has made the rust ; the Smith makes a Sword , and God has made the rust . The rust eats them up , the moth shall eat them up , the fire shall devour them . The wicked , saith the Psalmist , have drawn out the sword , and have bent their bow , to cast down the poor and needy : and to stay such as are upright in conversation ; their sword shall enter into their own heart , and their bow shall be broken . ( Psal. 37.14 , 15. ) All this can God do , because he is a Creator , and none but God can do it . Wherefore by this peculiar Title of Creator , the Apostle prepareth support for suffering Saints , and also shews what a good conclusion is like to be made with them that suffer for righteousness sake , according to his will , and that commit the keeping of their Souls to him in well doing as unto a faithful Creator . Fifthly , A Creator ! a Creator can make such provision for a suffering people in all respects , as shall answer all their wants . Have they lost their peace with the World ? have they no more peace with this World ? Why , a Creator can make , create peace , can create peace , peace ; Peace with God , and peace with his conscience , and that 's better than all the peace that can be found else where in the World. ( Isa. 57.19 . ) Have they lost a good frame of heart ? do they want a right frame of spirit ? Why , though this is to be had no where in the World , yet a Creator can help them to it . ( Psal. ●1 . 10 . ) Have they lost their spiritual defence , do they lie too open to their spiritual foes ? Why , this a Creator can help . And the Lord shall create upon every dwelling place of Mount Sion , and upon all her assemblies , a cloud and smoke by day , and the shining of a flaming fire by night : for upon all her glory shall be a defence . ( Isa. 4 , 5 , 6. ) This is the work of the Spirit : for though the Spirit it self be uncreate , yet all the holy works of it in the heart , are verily works of Creation . Our new man is a Creation ; our graces are a Creation ; our joys , and comforts , are a Creation . ( 2 Cor. 5.17 , 18. Ephes. 4.24 . Isa. 65.17 , 18 , 19. ) Now a Creation none can destroy but a Creator ; wherefore here is comfort . But again , God hath created us in Christ Jesus , that 's another thing . the Sun is created in the Heavens ; the Stars are created in the Heavens ; the Moon is created in the Heavens . Who can reach them , touch them , destroy them , but the Creator ? Why , this is the case of the Saint , because he has to do with a Creator , he is fastned to Christ : yea , is in him by an act of Creation . ( Eph. 2.10 . ) So that unless Christ and the creation of the holy Ghost can be destroyed , he is safe that is suffering according to the will of God , and that hath committed the keeping of his Soul to him in well-doing , as unto a faithful Creator . And this I would have you consider moreover ; the man that suffereth according to the will of God , committeth not such a Soul to this Creator , as dwells in carnal men ; a naked Soul , a graceless Soul , a Soul that has nothing in it but sin : but he commits a converted Soul , a regenerate Soul , a Soul adorned , beautified , and sanctified , with the Jewels , and bracelets , ear-rings and perfumes of the blessed spirit of grace . And I say again , this is the work of a Creator , and a Creator can maintain it in its gallantry , and he will do so , but he will put forth acts of creating power for it every day . Sixthly , a Creator ! he that can create , can turn and alter any thing , to what himself would have it . He that made the seven Stars and Orion , turneth the shadow of death into the morning . He can make the wilderness a pool of water , and the dry land springs of water . ( Amos 5.8 . Isa. 41.18 . ) Our most afflicted and desolate conditions he can make as a little haven unto us ; he can make us sing in the wilderness , and give us our vineyards from thence . ( Hos. 2.14 , 15. ) He can make Paul sing in the stocks , and good Rowland Taylor dance , as he goeth to the burning stake . Gaols , and mocks , and scourgings , and flouts , and imprisonments , and hunger , and nakedness , and Peril , and Sword , and Dens , and Caves , and Rocks , and Mountains ; God can so sweeten with the Honey of his word , and make so famous for situation , by the glory of his presence , and so rich and fruitful by the communications of the holy Ghost , and so easie by the spreading of his feathers over us : that we shall not be able to say , that in all the world a more commodious place , or comfortable condition can be found : some have known this , and have been rather ready to covet to be here , than to shun , and fly from it as a most unsavoury condition . All these things , I say , God doth as a Creator . He hath created Antipathies , and he can make Antipathies close , and have favour one for another . The Lion and the Calf , the Wolf and the Lamb , the little Boy and the Cockatrice's den he can reconcile , and make to be at agreement . So , sufferings and the Saint , the Prison and the Saint ; losses , crosses , and afflictions , and the Saint : he can make to lie down sweetly together . Seventhly , A Creator ! A Creator can make up all that thou hast or shalt lose for the sake of thy profession by the hands of the Children of men , be they Friends , Relations , a World , life , or what you can conceive of . 1. Hast thou lost thy Friend for the sake of thy profession ? is the whole World set against thee for thy love to God , to Christ , his cause , and righteousness ? Why , a Creator can make up all . Here therefore is the advantage that he hath that suffereth for righteousness sake . Jonathan the very Son of bloody Saul , when David had lost the help of all his own Relations , he must fall in with him , stick to him , and love him as he loved his own Soul. ( 1 Sam. 18.1 , 2 , 3. ) Obadiah , Ahab's Steward , when the Saints were driven even under ground by the rage of Jezabel the Queen , he is appointed of God to feed them in Caves , and holes of the Earth . Yea , the very Raven complied with the will of a Creator to bring the Prophet bread , and flesh in the morning , and bread and flesh at night . ( 1 King , 18.13 . chap. 17.6 . ) When Jeremiah the Prophet was rejected of all , yea , the Church that then was , could not help him ; he was cast into the Dungeon , and sunk to a great depth there in the mire : God the Creator , who ruleth the spirits of all men , stirred up the heart of Ebed-melech the Ethiopian both to petition for his liberty , and to put him out of the Dungeon by the help of thirty men . ( Jer. 38.7 , 8 , 9 , 10 , 11 , 12 , 13. ) These now , as Christ says , were both Fathers , Mothers , Brothers , Sisters , and as a Loving Wife , or Child . ( Mat. 19.29 . ) 2. Hast thou for the sake of thy faith , and profession thereof , lost thy part in the World ? why , a Creator can make thee houses , as he did for the Midwives of Egypt , and can build thee a sure house as he did for David his Servant , who ventured all for the love that they had to the fear of God and his way . ( Exo. 1.20 , 21. 2 Sam. 7. ) David was thrust out of Sauls house , and driven from his own , and God opened the heart of Achish the King of Gath , to receive him , and to give him Ziklag . David , when under the tyranny of Saul , knew not what to do with his Father and his Mother who were persecuted for his sake , but a Creator inclined the heart of the King of Moab to receive them to house and harbor . ( 1 Sam. 27.5 , 6. Chap. 22.3 , 4. ) 3. Is thy life at stake , is that like to go for thy profession , for thy harmless profession of the Gospel ? Why , God the Creator is Lord of life , and to God , the Lord belong the issues from death . So then , he can , if he will , hold thy breath in thy nostrils , in spite of all the World , or if he shall suffer them to take away this for his glory , he can give thee another ten times as good , for thy comfort . He that loveth his life shall lose it , and he that hateth his life in this world , shall keep it unto life eternal . ( Joh. 12.25 . ) 4. Is thy body to be disfigured , dismembred , starved , hanged or burned for the faith and profession of the Gospel ? Why , a Creator can either prevent it , or suffering it , can restore it the very same to thee again , with great and manifold advantage . He that made thee to be what thou now art : can make thee to be what thou never yet wast . It doth not yet appear what we shall be , further ; than only by general words . ( 1 John 3.2 . Philip. 3.21 . ) Eightly , A Creator ! Peter sets him before us here as a Creator , because he would have us live upon him as such : as well as upon his grace , love , and mercy . In Jobs day this was bewailed , that none , or but a few said , where is God my maker that giveth songs in the night . ( Job 35.10 . ) Creator , as was hinted before , is one of Gods peculiar Titles . It is not given to him above five or six times in all the Book of God ; and usually , when given him , it is either to shew his greatness , or else to convince us , that of duty we ought to depend upon him : and not to faint , if he be on our side , for , or under any adversity , according as we are bidden in the Text : Let them that suffer according to the will of God , commit the keeping of their Soul to him in well-doing , as unto a faithful Creator . Shall God display his glory before us , under the character , and Title of a Creator ? and shall we yet fear man ? shall he do this to us , when we are under a suffering condition , and that on purpose that we might commit our Souls to him in well doing ? and be quiet ; and shall we take no notice of this ? Who art thou , that thou shouldest be afraid of a man that shall die , and of the Son of man that shall be made as grass ? and forgettest the Lord thy maker that hath stretched forth the Heavens , and laid the foundations of the earth &c. ( Isa. 51.12 , 13. ) Had God concealed himself , as to his being a Creator : yet since he presenteth himself unto us by his word under so many excellent Titles , as are given to no other God besides : methinks it should make us bold in our God : but when , for our relief , he shall add to all other , that he verily is a Creator , this should make us rest in hope indeed . Every Nation will have confidence for their own Gods , though but Gods that are made with hands , though but the work of the Smith and Carpenter : And shall not we trust in the name of the Lord our God , who is not only a God , but a Creator and former of all things ? ( Mich. 4.5 . ) Consequently the only living , and true God , and one that alone can sustain us . We therefore are to be greatly blamed , if we overlook the ground , such ground of support and comfort as presenteth it self unto us under the Title of a Creator : But then most of all , if when we have heard , believed and known that our God is such , we shall yet be afraid of a man that shall die , and forget the Lord our Maker . We , I say , have heard , seen , known and believed , that our God is the Creator . The heavens declare his glory , and the firmament sheweth his handy work : and thus he has shewed unto us his eternal power and Godhead . ( Rom. 1.20 . ) Behold then , thou fearful worm , Jacob , the Heavens , the Sun , the Moon , the Stars : behold the Earth , the Sea , the Air , the fire , and Vapors : Behold all living things from Leviathan and Behemoth , to the least that creepeth in the Earth and Waters . Yea , behold thy self , thy Soul , thy Body , thy fashion , thy building , and consider ; thy God hath made even all these things , and hath given to thee this being : yea , and all this also , he made of that which doth not appear . ( Heb. 11.1 , 2 , 3. ) This is that which thou art called to the consideration of by Peter , in the Text ; when he letteth fall from his apostolical meditation , that thy God is the Creator : and commandeth that thou in thy suffering for him according to his will , shouldest commit the keeping of thy Soul to him as unto a faithful Creator . He that has the art thus to do , and that can do it in his straights , shall never be trodden down : His God , his faith ; his faith , his God , are able to make him stand . For such a man will thus conclude , that since the Creator of all is with him ; what , but Creatures , are there to be against him . So then , what is the Ax , that it should boast it self against him that heweth therewith ? or the Saw , that it should magnifie it self against him that shaketh it ? as if the rod should shake it self against him that lifteth it up ; or as if the staff should lift up it self , as if it were no wood . ( Isa. 10.15 . ) Read also the 40th of Isaiah , from the 12 to the last verse , and then speak , if God as Creator is not a sure confidence to all the ends of the earth that trust in , and wait upon him . As Creator he hath formed and upholdeth all things , yea his hands have formed the crooked Serpent , wherefore he also is at his bay : and thou hast made the Dragon in the Sea : And therefore it follows that he can cut and wound him , and give him for meat to the Fowls , and to the beasts inheriting the wilderness , if he will seek to swallow up and destroy the Church and People of God. ( Job 26.13 . Ps. 74.13 , 14. Isa. 51.9 . Ezek. 29.3 , 4. ) Ninthly , A Creator ! is God the God unto whom they that suffer according to his will , are to commit the keeping of their Souls , the Creator ? and doth he take charge of them as a Creator ? Then this should teach us to be far off from being dismayed , as the heathens are , at his tokens : for our God , the Lord , is the true God , the living God , the King of eternity . ( Jer. 10.1 , 2 , 10. ) We should tremblingly glory and rejoyce when we see him in the World , though upon those that are the most terrible of his dispensations . God the Creator will sometimes mount himself and ride thorough the earth in such Majesty and glory , that he will make all to stand in the Tent doors to behold him . O how he rode in his chariots of Salvation , when he went to save his people out of the land of Egypt ; how he shook the Nations . Then his glory covered the heavens , and the earth was full of his praise . His brightness was as the light : he had horns coming out of his hand , and there was the hiding of his power . Before him went the pestilence , and burning coals went forth at his feet : He stood , and measured the earth : he beheld , and drove asunder the nations , the everlasting mountains were scattered , the perpetual hills did bow : his way is everlasting . Then saith the Prophet , I saw the Tents of Cushan in affliction : the Curtains in the land of Midian did tremble . Was the Lord displeased against the rivers ? was thine anger against the rivers ? was thy wrath against the Sea , that thou didst ride upon thy horses , and thy chariots of salvation ? ( Habbak . 3. ) So David . The earth shook and trembled , saith he : the foundations also of the hills moved , and were shaken , because he was wroth . There went up a smoke out of his nostrils , and fire out of his mouth devoured , coals were kindled by it . He bowed the heavens also , and came down : and darkness was under his feet . And he rode upon a Cherub , and did flie , he did flie upon the wings of the wind . He made darkness his secret place : his pavilion round about him were dark waters , and thick clouds of the skies . At the brightness that was before him , his thick clouds passed hailstones and coals of fire . The Lord also thundred in the heavens : and the Highest gave his voice , hail-stones and coals of fire . Yea , he sent out his arrows , and scattered them , and he shot out lightning , and discomfited them . Then the chanels of waters were seen , and the foundations of the world were discovered : at thy rebuke , O Lord , at the blast of the breath of thy nostrils . ( Psal. 18. from verse 7. to verse 15. ) These are glorious things , though shaking dispensations . God is worthy to be seen in his dispensations as well as in his word , though the nations tremble at his presence . O that thou wouldest rend the heavens , that thou wouldest come down , saith the Prophet , that the mountains might flow down at thy presence . ( Isa. 64.1 , 2. We know God , and he is our God , our own God , of whom , or of what should we be afraid ? ( Psal. 46. ) When God roars out of Zion , and utters his voice from Jerusalem , when the heavens and the earth do shake , the Lord shall be the hope of his people , and the strength of the children of Israel . ( Joel 3.16 . ) Every man stayeth up , or letteth his spirit fall according to what he knoweth concerning the nature of a thing . He that knows the Sea , knows the Waves will toss themselves : he that knows a Lyon , will not much wonder to see his Paw , or to hear the voice of his roaring . And shall we that know our God , be stricken with a pannick fear , when he cometh out of his holy place to punish the inhabitants of the earth for their iniquity ? We should stand like those that are next to Angels , and tell the blind world who it is that is thus mounted upon his steed , and that hath the clouds for the dust of his feet , and that thus rideth upon the wings of the wind : we should say unto them , this God is our God for ever and ever , and he shall be our guide even unto death . Our God! the Creator ! He can turn men to destruction , and say , Return ye children of men . When our God shews himself , 't is worth the while to see the sight , though it costs us all that we have , to behold it . Some men will bless and admire every rascally Jugler , that can but make again that which they only seem to marr , or do something that seems to out go reason : yea , though they make thundrings and noise in the place where they are , as though the Devil himself were there . Shall Saints then , like slaves , be afraid of their God the Creator , of their own God , when he renteth the heavens , and comes down ? when God comes into the world to do great things , he must come like himself , like him that is a Creator ; Wherefore the Heavens and the earth must move at his presence , to signifie that they acknowledge him as such , and pay him that homage that is due to him , as their God and great Creator . We that are Christians have been trained up by his Son in his School this many a day , and have been told what a God our Father is , what an arm he has , and with what a voice he can thunder ; how he can deck himself , with Majesty , and excellency , and array himself with beauty and glory . How he can cast abroad the rage of his wrath : and behold every one that is proud , and abase him . ( Job 40.9 , 10 , 11. ) Have we not talked of what he did at the red Sea , and in the land of Ham many years ago , and have we forgot him now ? Have we not vaunted , and boasted of our God both in Church , Pulpit , and Books ; and spake to the praise of them , that in stead of stones , attempted to drive Antichrist out of the World with their lives and their blood ? and are we afraid of our God ? He was God , a Creator , then ; and is he not God now ? and will he not be as good to us , as to them that have gone before us ? or would we limit him to appear in such ways , as only smile upon our flesh : and have him stay , and not shew himself in his heart-shaking dispensations until we are dead , and gone ? what , if we must go now to Heaven ? and what if he is thus come down to fetch us to himself ? If we have been wise as Serpents , and innocent as Doves ; If we can say , neither against the Law of the Jews , neither against the Temple , nor against Caesar , have we offended any thing at all : of what should we be afraid ? let Heaven and Earth come together , I dare say they will not hurt us . Our Lord Jesus when dilating upon some of the great , and necessary works of our Creator , puts check before-hand to all uncomely fears : to such fears as become not the faith , and profession of a Christian : Brother , saith he , shall deliver up the Brother to death , and the Father the Child : and the children shall rise up against their Parents , and cause them to be put to death . And ye shall be hated of all men for my names sake . What follows ( ver . 28. ) fear them not . And again , ( in ver . 31. ) fear ye not . ( Mat. 10. ) So again , ( Mat. 24. ) Nation shall rise against Nation ; there shall be famines , pestilences , and earthquakes , &c. They shall deliver you up to be afflicted , and shall kill you . Many shall be offended , and shall betray one another . And many false Prophets shall arise and deceive many . And yet for all this we are bid not to be afraid , for all these things with all other are ordered , limited enlarged and straitned , bounded and buffeted by the will , and hand , and power of that God unto whom Peter bids us commit the keeping of our Souls , as unto a faithful Creator . ( ver . 4. to ver . 11. Mark. 13.5 . to the 9. To wait for God in the way of his judgements , doth well become a Christian . To believe he loves us , when he shews himself terrible to us , is also very much becoming of us . Wherefore has he given us grace , is it that we should live by sence ? Wherefore has he sometimes visited us , is it that our hearts might be estranged from him , and that we still should love the World ? And I say again , wherefore has he so plainly told us of his greatness , and of what he can do , is it not , that we might be still , when the World is disturbed ? and that we might hope for good things to come out of such providences , that to sence , look as if themselves would eat up and devour all ? Let us wait upon God , walk with God , believe in God , and commit our selves , our Soul , our Body to God to be kept . Yea , let us be content to be at the dispose of God , and rejoyce to see him act according to all his wonderous works . For this is a posture highly becoming them that say of God , he is their Father , and that have committed the keeping of their Soul to him as unto a Creator . A comely thing it is for the Soul that feareth God , to love , and reverence him in all his appearances . We should be like the Spaniel-dogg , even lie at the foot of our God , as he at the foot of his Master : yea , and should be glad , could we but see his face , though he treads us down with his feet . Ay , says one Son , I could , if I thought this high God would regard me , and take notice of my laying of my Soul at his foot , while I suffer for his word and truth in the World. Why , do but see now , how the holy Ghost for our help , doth hedge up that way , in at which unbelief would come , that their might as to this , be no room left for doubting . For as he calleth the God , unto whom we are bid to commit the keeping of our Soul , a Creator : so he saith , that he is a Creator that is faithful . Let them commit the keeping of their Soul unto him in well-doing , as unto [ a faithful ] Creator . A Creator that will concern himself with the Soul committed to his trust ; and that will be faithful to it , according to all that he has promised . This therefore of Gods faithfulness , being added to his might and power ; is in it self , a ground of great support to those that have in a way of well-doing committed themselves , their Souls , to him to keep . A Creator , what is it that a Creator cannot do ? A faithful Creator ; what is it that one that is faithful will not do ? that is , when he is ingaged . And now he is ingaged , because thou hast committed thy Soul to him to keep , and because he has bid thee do so . Let them commit the keeping of their Soul to him , as unto a faithful Creator . I have sometimes seen an unfaithful man engaged , when a thing has been committed to him to keep . A man that is a Thief , a cheater , a defrauder , will yet be faithful to him that will commit a charge to him to keep . And the reason is , because , though he can steal , cheat , defraud , without being taken notice of ; yet , he must be seen and known , if he be false in that which is committed to him to keep . I know the comparison is odious , yet such have been made by a holier mouth than mine , and as the case may be , they may be aptest of all to illusterate that which a man is about to explain . Hark , what the unjust Judge saith , says the Lord Jesus Christ. ( Luk. 18. ) To commit thy Soul to God , is to trust him with it ; to commit thy Soul to God , is to engage him to look to it . And if he should not be faithful now , he will not be so , in any case . For himself has bidden thee do it , he has also promised to keep it , as has been already shewed in the former part of this discourse . Besides , he is here said to be faithful , to be a faithful Creator . He challenges this of faithfulness to himself alone . Yea , let God be true , and every man a liar . ( Rom. 3.4 . ) This therefore doth still help to encourage them that would be faithful to him , to commit the keeping of our Soul to him . A faithful man will encourage one much , how much more should the faithfulness of God encourage us ? Here therefore we have a closing word indeed . A word to wrap up the Text with , that is as full of good , as the Sun is of light , what can be fi●ter spoken ? What can be added ; what now is wanting to the help of him that has committed his Soul to God to keep it while he is suffering according to his will in the world ? He is engaged , as I said by the act , thou hast committed thy Soul to him to keep . He is engaged by his own word , he has bidden thee commit thy Soul to him to keep . He is engaged by his declaring of himself to be faithful ; for that has encouraged thee to commit thy Soul to him to keep . Besides , he has promised to do it ; he has sworn to do it . For when God made promise to Abraham : because he could swear by no greatter , he sware by himself , Saying , Surely , blessing I will bless thee , and multiplying I will multiply thee . And so after he had patiently endured , ( as thou must do ) he obtained the promise . For men verily swear by the greater , and an oath for confirmation is to them an end of all strife . Wherein God willing more abundantly to shew unto the heirs of promise the immutability of his Counsel , confirmed it by an oath . That by two immutable things , in which it was not possible that God should lie , we might have a strong consolation , who have fled for refuge , to lay hold upon the hope set before us . Which hope we have as an anchor of the Soul , both sure and stedfast , and which entereth into that within the vail , whither the forerunner is for us entred ; even Jesus , made an high Priest for ever after the order of Melchisedeck . ( Heb. 6.13 , 14 , 15 , 16 , 17 , 18 , 19 , 20. ) Thus you see what ground we have , who suffer according to the will of God , and that have committed the keeping of our Souls to him in well doing , as unto a faithful Creator . Here therefore I might make a stop , and conclude as to this advice : but now we are in , we will proceed a little further , and will fall down upon three or four particulars . First then , He will be faithful to us in this . He will keep us from those allurements of the world that a suffering Saint is subject to . They that suffer have other kind of temptations upon this account than other Christians have . The liberty of others while they are in bonds , is a temptation to them ; The peace of others , while they are in trouble , is a temptation to them ; The enjoyments of others , while their houses are emptying , and their goods taking away , while their own water is sold unto them , and while they are buying their own wood , is a great temptation to them : ( Lamen . 5.4 . ) And this temptation , were it not that we have to do with a God that is faithful , would assuredly be a great snare unto them . But God is faithful , and will not suffer you to be tempted , as to this , above what you are able . ( 1 Cor. 10.13 . ) Nay , a suffering man has not only these things lying before him as a temptation , but perhaps the wife of the bosome lies at him , saying , O do not cast thy self away : if thou takest this course , what shall I do , thou hast said , thou lovest me , now make it manifest by granting this my small request . Do not still remain in thine integrity . Next to this come the Children , all which are like to come to poverty , to beggery , to be undone for want of wherewithal to f●ed , and cloath , and provide for them for time to come . Now also come Kindred and Relations , and acquaintance , some chide , some cry , some argue , some threaten , some promise ; some flatter , and some do all , to befool him for so unadvised an act as to cast away himself , and to bring his Wife and Children to beggery , for such a thing as Religion . These are sore temptations . Next to these come the Terrors of men , the gripes of the Laws , the shadow of death , and no man can tell what . All which are sufficient to pull a man from the gates of life , were he there , if the faithful Creator stands not to him . But God is faithful , who will not suffer you to be tempted above that ye are able , but will with the temptation make a way to escape , that you may be able to bear it . But God is faithful : ] It saith not , that thou art ; But God is faithful , to his Son , to whom he has given thee ; to his promise , the which he has given thee ; to his cause , to which he has called thee ; and to thy Soul , the which thou hast committed to his trust , and the which he also has taken the charge of , as he is a faithful Creator . And will not suffer thee to be tempted . ] How , not tempted ! no not above what thou art able . He that tempts thee , doth not at all consider thy strength , so as to stop when he sees thou art weak : he would have thee overthrown , for therefore it is that he tempteth thee . But God will not suffer that , because he is faithful , and because thou hast committed the keeping of thy Soul unto him in well-doing , as unto a faithful Creator . Not tempted above that ye are able . ] He saith not above that ye are well able . Indeed thy strength shall be proportioned to the temptation , but thou maiest have none over , and above , to spare : thou shalt not have bigger load , than God will give thee shoulders to bear . Christ did bear his burden , but it made him cry out and sweat as it were greats drop of blood to carry it . Bear thy burden thou shalt , and not be destroyed by it ; but perhaps thou mayest sometimes roar under it by reason of the disquietness of thy heart . But will with the temptation make a way of escape . ] With the temptation , not without it ; thou must be tempted , and must escape too . With the temptation . As sure as Satan is licensed , so sure he is limited , and when Satan has ended all the temptation , he shall depart from thee . ( Luke 4.13 . ) He will with the temptation , by such a managing of it , as shall break its own neck : God can admit Satan to tempt , and make the Christian wise to manage the temptation for his own escape . Make a way . ] It may be thou seest no way of escape . It may be there is no way , no way in all the world to escape well ; but God can make a way . When Israel was hem'd in at the Red Sea , there was as then , no way , no way in all the world to escape . O but God made a way , and a path-way too , and that thorough the mighty waters . ( Exo. 15.8.16 . Psal. 106.9 . Psal. 78.35 . ) He will make away with the temptation : or will with the temptation make away to escape , that you may be able to bear it . These are the words of the holy Ghost who is God , and they are spoken , yea committed to record for this very purpose , that those that are under affliction , might commit the keeping of their Soul to him in well-doing , as unto a faithful Creator . That 's the first , Secondly , He will also be faithful to us as to this , He will give us a competent measure of wisdom that in our suffering condition we may in all things be made able to manage our state with discretion . We are perhaps weak of natural abilities , parts of utterance , or the like , and our adversaries are Learned , Eloquent , and ripe of Parts . Thou hast the disadvantage on thy side , and they have what the world can afford , to encourage them : thou art weak of Spirit , they are bold , and strong . The great and the mighty are with thy enemies , but on thy side there is no comforter . ( Eccles. 4.1 . ) Why now here is , as to this , and to what else can be objected , the faithfulness of God engaged . First in a general promise ; I will not fail thee , nor forsake thee . ( Heb. 13.5.6 . ) Secondly , we have an invitation to come to this faithful God for wisdom to assist and help . For after he had said , my brethren , count it all joy when ye fall into divers temptations : and let patience have its perfect work : he adds , If any man lacks wisdom , let him ask it of God , that giveth to all men liberally , and upbraideth not , and it shall be given him . ( James 1.2 , 3 , 4 , 5. ) Here is more then an invitation , here is a promise , it shall be given him : and all to shew us what a faithful Creator we have commited our Souls unto . Doth any lack wisdom to know how to carry it in a time of Tryal , let them ask it of God : of the God that is wisdom it self ; let him ask it of God the liberal giver ; who giveth to all men all that they have , and upbraideth not for their unworthiness . Nor doth the holy Ghost stop here , but enlarges himself in a more particular way to those that suffer according to the Text , saying , But when they deliver you up , take no thought , how , or what you shall speak : for it shall be given you in the same hour , what you shall speak . ( Mat. 10.19 . ) I have often been amazed in my mind at this Text , for how could Jesus Christ have said such a word , if he had not been able to perform it . This Text therefore declares him to be God : It is also a proof of faithfulness to those that suffer for him . For it is as if he should say , try me and trust me ; if I stand not by you in a day of distress , never believe me more . You suffering according to the will of God , and committing your Souls to him in well-doing ; I will give you a mouth and wisdom , ( for so he has it in Luke 21.15 . ) which all your adversaries shall not be able to gainsay or resist . Here is no consideration of what capacity the people might be of that were to be persecuted , but what 's matter what they are ; if fools , it is no matter ; if wise , it helpeth nothing . A mouth and wisdom is to be given , that of it self shall do . And this is according to that other Scripture mentioned afore , where it saith , No weapon formed against thee shall prosper : and every tongue that shall rise against thee in judgment , thou shalt condemn . ( Isa. 54.17 . ) Although it may happen in this , as in the former temptation : The Devil and his agents may give the Saints , in their pleading for the truth , their bellies full both of cross answers , equivocations , sophistications , wrong glosses and erroneous interpretations . But truth shall prevail , shall turn the scale , and bear away the victory . Thirdly , He will also be faithful to us in this , we shall not want spiritual support to help us to bear up under our particular parts of suffering . I do not say that thou shalt be comforted all the while : but I say he will be to thee so faithful , as to comfort thee under those thodes , guests , blasts , or battering storms that beat against thy wall . ( Isa. 32.2 . ) Look then what present degrees or aggravating appearances are in thy afflictions , to such a degree shalt thou at times be supported . For as surely as ever the spirit of God moved Samson at times in the Camp of Dan , when he lay against the Philistines ; so will the spirit of God move in , and upon thee to comfort and to strengthen thee , whilst thou sufferest for his name in the World. As our afflictions abound for Christ ; so shall our consolations abound by him . ( 2 Cor. 1.5.6 . ) I have observed that God laies this , that he useth to comfort his people in a time of sufferings as an aggravation of sin upon them that did use to shuck and shrink under sufferings . I , saith he , even I am he that comforteth you ; who art thou that thou shouldest be afraid of a man that shall die ? ( Isa. 51.12 . ) God , says the wise man , hath set the one against the other , ( the day of adversity , and the day of prosperity ) to the end that man should find nothing after him ( to complain of . ) For as certainly as there is a time to mourn ; so certainly there is a time to rejoyce : set , I say , for them that suffer for Gods cause according to Gods will. ( Eccles. 7.14 . chap. 3.4 . ) There are several degrees of suffering for righteousness , there is the scourge of the tongue . The ruin of an estate , the loss of liberty , a Gaol , a Gibbet , a Stake , a Dagger . Now answerable to these are the comforts of the holy Ghost prepared , like to like , part proportioned to part , only the consolations are said to abound . ( 2 Cor. 1. ) But the lighter the sufferings are , the more difficult it is to judge of the comforts of the spirit of God , for 't is common for a man to be comfortable under sufferings , when he suffereth but little , and knows also that his enemy can touch his flesh , his estate , or the like but little : I say , 't is common for such a man to be comfortable in his sufferings , from the consideration that his enemies can touch him no further . And this may be the joy of the flesh , the result of reason , and may be very much , if not altogether , without a mixture of the joy of the holy Ghost therewith . The more deep , therefore , and the more dreadful the sufferings are , the more clearly are seen the comforts of the spirit , when a man has comfort where the flesh is dead , stirreth not , and can do nothing . When a man can be comfortable at the loss of all , when he is under the sentence of death , or at the place of execution . When a mans cause , a mans conscience , the promise , and the holy Ghost , have all one comfortable voice , and do all , together with their Trumpets , make one sound in the Soul ; then the comforts are good , of the right kind , of God and his spirit . I told you before that there are several degrees of sufferings ; wherefore it is not to be expected that he that suffers but little , should partake of the comforts that are prepared for them that suffer much . He that has only the scourge of the tongue , knows not what are the comforts that are prepared for him that meets with the scourge of the whip . And how should a man know what manner of comforts the holy Ghost doth use to give at the Gaol and the Gibbet , when himself for righteousness never was there . But whether this or the other Christian knows it , God has his consolations for his suffering people , and those too such as are proportioned to the nature or degree of their sufferings . The which shall assuredly be made appear to them that shall after a godly manner stick to his truth , and trust him with their Souls . Joseph was cast into Prison , but God was with him . John was banished into the Isle called Patmos , for the word of God : But what revelations of God had he there ! even such as he was a stranger to all his life before : this therefore is to be well heeded . For it is a demonstration of the faithfulness of God to those that , suffering according to his will , do commit the keeping of their Souls to him in well-doing , as unto a faithful Creator . Fourthly , He will also be faithful to us in this . He will not let the sharpness , nor keenness nor venom of the arrows of the enemies of his people , reach so far as to destroy both body and Soul at once : but he will preserve them , when what can be done , is done to his eternal Kingdom and Glory . Thus being preserved to his eternal Kingdom and glory , is a m●rvellous thing . But it must be so , because God has called them to it . Wherefore after Peter had told them that the Devil their adversary sought to devour them , and had bidden them resist him , stedfast in the faith , he saith , But the God of all grace , who hath called us unto his eternal Kingdom and glory by Christ Jesus , after ye have suffered a while , make you perfect , strengthen , stablish , settle you . ( 1 Pet. 5.8 , 9 , 10. ) The truth is , persecution of the godly was , of God , never intended for their destruction , but for their Glory , and to make them shine the more when they are beyond this valley of the shadow of death . Indeed we oft-times , when we are perscuted do feel the terrors of our adversaries in our minds . But 't is not because they can shoot them thither , nor because they of themselves have power to reach so far , but we , like fools , by our ignorance and unbelief , do admit them thither . No suffering , nor inflicter of suffering , can reach the peace of the sufferer without his own consent . This is provision of Gods making . Yea and if thorow our folly their terror is admitted to touch us , yet since we are not our own , but are bought with a price , we are not so at our own dispose , but that God will have the butting and bounding of their rage , as also a power to uphold and support our spirits , When I said my foot slipped , thy mercy , O Lord , held me up . And the reason why by Gods ordinance the spirit is not to be touched in suffering , is , because that is it that is to sustain the infirmity of the sufferer : therefore God will have the spirit of his servants kept sound , and in good health , ( Prov. 18.14 . Isaiah 57.16 . ) The room therefore , and the ground that the enemy has to play upon , is the body and outward substance of the people of God , but the spirit is reserved , for the reason hinted before ; and also that it might be capable of maintaining of communion with God. And how else could they obey that command that bids them rejoyce in tribulation , and glorifie God in the fires , as it is ( Rom. 12 and Isaiah 24.15 . ) But , I say , if they have not power to touch , much less to destroy body and Soul for ever . The body is Gods , and he gives that to them to destroy ; the spirit is Gods , and he keeps that to himself : to shew that he has both power to do with us what he pleases , and that he will recover our body also out of their hand ; for if the spirit lives , so must the body , when men have done what they can therewith . This is the argument of our Lord Jesus Christ himself . ( Luke 20.37.38 . ) Therefore , the faithfulness of God , not only is , but also will be seen , by them that dare trust him till the next World , to his glory , and their eternal comfort . We will now conclude with a short word by way of use , you see how I have opened the Text , and what hath naturally followed thereupon : from the whole of which may be gathered , First , that the people of God are a suffering people , a people subject to trouble for their faith and profession . The reason is , besides what hath been said already , because the power of truth is in their hearts , and shews it self in their lives ; a thing which the Devil and the World can by no means abide . He that is born after the flesh , persecuteth him that is born after the spirit . ( Gal. 4. ) For they cannot agree in Religion , the godly are so devout , and the other are so profane , that they cannot do . Not but that Gods People as they are commanded , are willing to let them alone ; but the other they cannot bear , that they should serve God as they have said . ( Mat. 15.14 . ) And hence ariseth persecution . The World also would have the Religion of the godly to be counted false ; a thing that the others can by no means endure , but will stand by , and maintain ( yet in all peaceable manner ) their own ways before them , whatever it costs . The Christian , and the carnal professor , are like those two Harlots that you read of in the Book of Kings : who strove for the living child , whose it should be , whose contest could not be decided , until it came to the sword of the King. ( 1 Kings 3. ) O but when the sword was drawn , under a shew as if the living Child must now be cut in two , then the true mother was known from the false . For her bowels yearned upon her Son. ( ver . 26.27 . ) The World , what shew soever they have for Religion , and however they urge it , that the truth is with them , have no yearning of bowels for it . Let it be neither mine nor thine , ( said she ) but divide it : but the woman , whose the living child was , had not an heart to say so . Religion may lie and die in a ditch , for all those that are given to their sins : nor doth their zeal appear ; except when they are griping of the godly for his faith towards God. Bowels , yearning of Bowels over Gods condemned Religion , is only found in the Souls of those who own God has made it . Secondly , Is it so ? are Gods people a suffering people ? Then this should inform them that will be Religious , to prepare themselves for what is like to attend them for their Religion . To prepare , I say , not with carnal weapons but with the graces of the spirit of God , that will help them with meekness and patience to endure . Sit down then , I say , and count up the cost , before for Religion thou engagest too far ; lest thou take upon thee to meddle with that , which thou wilt not know what to do with , in the end . ( Prov. 25.8 . Luke 14.25 , 26 , 27 , 28 , 29 , 30. ) Many there be that are faulty here , they have taken upon them to profess , not considering what , what they have taken in hand may cost them . Wherefore when troubles come indeed , then they start , and cry , This they like not , ( because they looked not for it ) ; and if this be the way to heaven , let who will go on in it for them . Thus they take offence , and leave Christs cause and people to shift for themselves in the World. ( Mat. 13.20 , 21. ) Thirdly , But let Gods people think never the worse of Religion , because of the course entertainment it meeteth with in the World. 'T is better to chuse God and affliction , than the World , and sin , and carnal peace . 'T is necessary that we should suffer , because that we have sinned : And if God will have us suffer a little white here for his word , instead of suffering for our sins in Hell , let 's be content , and count it a mercy with thankfulness . The wicked are reserved to the day of destruction , they shall be brought forth to the day of wrath . ( Job 21.30 . ) How kindly therefore doth God deal with us , when he chuses to afflict us but for a little , that with everlasting kindness he may have mercy upon us . ( Isa. 54.7 , 8. ) And 't is better , if the will of God be so , that we suffer for well-doing , than for evil-doing . ( 1 Pet. 3. ●7 . ) Fourthly , Look not therefore upon the sufferings of Gods people for their Religion , to be tokens of Gods great anger . 'T is , to be sure , as our heavenly Father orders it , rather a token of his love ; for suffering for the Gospel , and for the sincere profession of it , is indeed a dignity put upon us : a dignity that all men are not counted worthy of . Count it therefore a favour that God has bestowed upon thee his truth , and graces to enable thee to profess it , though thou be made to suffer for it . ( Acts 5.41 . ) Thou mightest have been a sufferer for thy sins in Hell : but thou art not : but contrariwise art , perhaps , suffering for conscience to God ; this is a dignity : for that thou dost thus by vertue of an heavenly gift , on the behalf of Christ , for the Gospel sake , and according to the will of God. This is a dignity that a persecutor shall not be counted worthy of , until he first convert to Christ , ( Philip. 1.29 . ) Fifthly , take thy affliction with meekness and patience , though thou endurest grief wrongfully . For this is thank worthy , if a man for conscience towards God endure grief , suffering wrongfully . ( 1 Pet. 2. ) Lay thy hand then upon thy mouth , and speak not a word of ill against him that doth thee wrong , leave thy cause and thy enemy to God ; yea , rather pray that his sin may not be laid to his charge ; wherefore , as I said before , now shew thy self a good man , by loving , pitying , praying for , and by doing good , as thou art commanded , to them that dispitefully use thee . ( Mat. 5.44 . ) I know thy flesh will be apt to huff , and to be angry , and to wish , would thou mightest revenge thy self . But this is base , carnal , sensual , devilish : cast therefore such thoughts from thee , as thoughts that are not fit for a Christians breast : and betake thee to those weapons that are not carnal . For the Artillery of a Christian , is the word , faith , and prayer : and in our patience we must possess our Souls . ( 2 Cor. 10.5 . Luke 21.16 , 17 , 18 , 19. ) Sixthly , Be much in the consideration of the All-sufficience of thy Father , whose cause thou hast espoused , whose word thou hast chosen for thy heritage , and whose paths thou delightest to walk in . I say , be much in considering how all the World is sustained by him , and that all life and breath is in his hand to continue , or diminish as he pleases . Think with thy self also how able he is to rescue thee from all affliction , or to uphold thee in it with a quiet mind . Go to him continually as to a fountain of life that is open , for the supply of the needy . Remember also , if he comes not at thy call , and comforteth thee not so soon as thou desirest : it is not of want of love or compassion to thy Soul , but to try thy graces , and to shew to the fallen Angels that thou wilt serve God for nought , rather than give out . Also , if it seemeth to thee , as if God took no care of thee to help thee , but that he hath rather turned thee over to the ungodly , count this also as a sign that he delights to see thee hold fast his name , though thou art laid under the greatest of disadvantages . If the scourge stay suddenly ( that 's more than it hath done to thee ) he will laugh at the tryal of the innocent . ( Job 9.23 . ) It is a great delight to our God to see his people hold fast their integrity , and not to deny his Name when under such cloudy dispensations , and discouraging circumstances . And considerations that thy thus doing is pleasing in his sight thorough Christ , will be a support unto thee . God sees thee , though thou canst not now see him , and he observeth now thy way , though darkness is round about him : and when he hath tryed thee , thou shalt come forth like Gold. Seventhly , Take heed of setting of thy self a bound and period to thy sufferings ( unless that period be the grave . ) Say not to thy afflictors , Hitherto , and no further , and here shall your proud waves be stayed . I say take heed of doing thus , for fear God should let them go beyond thee . For a man is not prepared to suffer , further than he thinketh the enemy may be permitted to go . Hence Christ sets their bounds at the loss of life , and no nearer . So then so far as they go beyond thee : so far they will find thee unprovided , and so not fortified for a reception of their on-set with that Christian Gallantry which becomes thee . Observe Paul , he died daily , he was always delivered unto death , he despaired of life ; and this is the way to be prepared for any calamity . When a man thinks he has only to prepare for an assault by footmen , how shall he contend with horses ? or if he looks no further than to horses , what will he do at the swellings of Jordan ? ( Jer. 12.5 , 6. ) Wherefore set thine enemies no bounds : say not , they shall not pursue me to the death , have the sentence of death in thy self ; For though they may but tick , and toy with thee at first , their Sword may reach thy heart blood at last . The Cat at play with the Mouse , is ( sometimes ) a fit emblem of the way of the wicked with the children of God. Wherefore , as I said , be always dying , die dayly : he that is not only ready to be bound , but to die , is fit to encounter any amazement . Eighthly , If thine enemies would , or do put thee under a cloud , if they wrap thee up in a Bears-skin , and then set the Doggs upon thee , marvel not at the matter , this was Joseph's , David's , Christ's , Stephen's portion , only be thou innocent ; say nothing , do nothing that should render thee faulty : yea , say and do always that that should reader thee a good neighbour , a good Christian , and a faithful Subject . This is the way to help thee to make with boldness thy appeals to God : This is the way to imbolden thy face against the faces of thine enemies : this is the way to keep thy conscience quiet and peaceable within thee , and this is the way to provoke God to appear for thy rescue , or to revenge thy blood when thou art gone . And do this , because 't is thy duty , we must fear God , and honour the King. And because this is the way to make the work of thy enemies , hard : Few men have that boldness as to say , this I do against you , because you profess Christ. When they persecuted the Lord himself , they said to him , for a good work we stone thee not . ( John 10.32.33 . ) Religion that is pure is a hot thing , and it usually burns the fingers of those that fight against it : wherefore 't is not common for men to oppose Religion under its own naked complexion : wherefore the Jews sought to fasten other matters up on Christ , to kill him for them ; though the great spite they had against him , was for his Doctrine and miracles : 'T was for envy to that , that they set themselves against him , and that made them invent to charge him with Rebellion and Treason . ( Mat. 27.18 . Luk. 2● . 2 . ) Ninthly , Wherefore , it becomes all godly men to study to be quiet , to mind their own business , and as much as in them lies , to be at peace with all men . To owe no man any thing but love . Pray therefore for all that are in authority , pray for the peace of the Countrey in which thou dwellest . Keep company with holy , and quiet , and peaceable men . Seek by all good ways the promotion of godliness , put up injuries , be good to the poor , do good against evil , be patient towards all men ; for these things are good and profitable to men . ( Tit. 3.8 . ) Be not enclining to injure men behind their backs , speak evil of no man , reproach not the Governour , nor his actions : as he is set over thee , all his ways are Gods , either for thy help or the tryal of thy graces . Wherefore he needs thy prayers , not thy revilings ; thy peaceable deportment , and not a troublesome life . I know that none of these things can save thee from being devoured by the mouth of the Sons of Belial . ( 1 King. 21.12 , 13. ) Only , what I say , is duty , is profitable , is commendable , is necessary : and that which will , when the Devil has done his worst , render thee lovely to thy Friends , terrible to thine enemies , serviceable in thy place as a Christian , and will crown the remembrance of thy name to them that survive thee with a blessing . The memory of the just shall be blessed : but the name of the wicked shall rot . ( Prov. 10.7 . ) Tenthly , I will conclude then , with a word to those professors , if there be any such , that are of an unquiet , and troublesome spirit . Friends , I may say to you , as our Lord said once to his Disciples , ye know not of what spirit ye are . To wish the destruction of your enemies doth not become you . If ye be born to , and are called that you may inherit a blessing , pray be free of your blessing , bless and curse not . If you believe that the God whom you serve , is Supream Governour , and is also wise enough to manage affairs in the World for his Church : pray keep fingers off , and refrain from doing evil . If the counsel of Gamaliel was good when given to the enemies of Gods people , why not fit to be given to Christians themselves ? Therefore refrain from these men , and let them alone : if the work that these men do , is that which God will promote and set up for ever , then you cannot disannul it ; if not , God has appointed the time of its fall . A Christian ! and of a troblesome spirit , for shame forbear , shew out-of a good conversation thy works with meekness of wisdom , and here let me present thee with three or four things . First , consider , that though Cain was a very murderer ; yet God forbad any mans medling with him under a penalty of revenging his so doing upon his own head , seven said . And , the Lord said unto him , therefore whosoever slayeth Cain , vengeance shall be taken on him seven fold . ( Gen. 4.15 . ) But why not meddle with Cain , since he was a murderer ? The reason is , because he persecuted his Brother for righteousness sake , and so espoused a quarrel against God : for he that persecutes another for righteousness sake , sets himself against God , fights against God , and seeks to overthrow him . Now such an one , the Chrian must let alone and stand off from , that God may have his full blow at him in his time . Wherefore he saith to his Saints , and to all that are forward to revenge themselves ; Give place , stand back , let me come , leave such an one to be handled by me . Dearly-beloved , avenge not your selves , but rather give place unto wrath , for it is written , Vengeance is mine , I will repay , saith the Lord. ( Rom. 12.19 . ) Wherefore the Lord set a mark upon Cain , lest any finding him ; should slay him . You must not , indeed you must not avenge your selves of your enemies . Yea , though it was lawful once so to do , it is not lawful now . Ye have heard that it hath been said to them of old time , Thou shalt love thy neighbour , and hate thine enemy : but I say , said our Lord , love them , bless them , do good to them , and pray for them that hate you . ( Mat. 5.43.44 . ) Secondly , Revenge is of the flesh ; I mean this our revenge of our selves ; and it proceeds from anger , wrath , impatience under the cross , unwillingness to suffer , from too much love to carnal ease , to estates , to enjoyments , to relations , and the like . It also flows from a fearful cowardly spirit , there is nothing of greatness in it , except it be greatness of untowardness . I know there may , for all this , be pretences to justice , to righteousness ; to the liberty of the Gospel , the suppressing of wickedness , and the promoting of holiness ; but these can be but pretences , or at best , but the fruits of a preposterous zeal . For since , as has been often said in this Treatise , the Lord hath forbidden us to do so , it cannot be imagined that he should yet animate any to such a thing by the holy Ghost , and the effects of the graces thereof . Let them then , if any such be , that are thus minded , be counted the narrow spirited , carnal , fleshly , angry , waspish spirited professors . The professors that know more of the Jewish , than of the Christian Religion , and that love rather to countenance the motions , passions , and gross motions of an angry mind , than with meekness to comply with the will of a heavenly Father . Thou art bid to be like unto him , and also thou art shewed wherein . ( Mat. 5.45 , 46 , 47 , 48. ) There is a man hates God , blasphemes his Name , despises his Being : Yea , says , There is no God : And yet the God that he carrieth it thus towards , doth give him his breakfast , dinner , and supper : clothes him well , and when night comes , has him to bed , gives him good rest , blesses his Field , his Corn , his Cattel , his Children : and raises him to high-estate . Yea , and this our God doth , not only once or twice , but untill these transgressors become old , his patience is thus extended , years after years , that we might learn of him to do well . Thirdly , a professor ! and unquiet , and troublesome : discontented , and seeking to be revenged of thy persecutors : where is , or what kind of graces hast thou got . I dare say , they , even these in which thou thus actest , are none of the graces of the spirit . The fruits of the spirit , are love , joy , peace , long-suffering , gentleness , goodness , faith , meekness , temperance : against such there is no Law. But wrath , strife , seditions , traitors , and inventors of evil things , are reckoned with the worst of sins , and sinners , and are plainly called the works of the flesh . ( Rom. 1.29 , 30 , 31. 2 Tim. 3.3 , 4. Galat. 5.19 , 20 , 21. ) But I say , where is thy love to thine enemy ? where is thy Joy , under the Cross ? where is thy peace ? when thine anger has put thee upon being unquiet , where is thy long-suffering ? for , as thou actest not ought , but thy waspishness can be seen ? where also is thy sweet , meek and gentle spirit ? and is goodness seen in thy seeking the life , or the damage of thy enemy ? Away , away , thy graces if thou hast any , are by these thy passions , so jostled up into corners , and so pent for want of room and liberty to shew themselves , that by the word of God thou canst not be known to be of the right kind , what a noise soever thou makest . A Christian , when he sees trouble coming upon him , should not fly in the face of the instrument that brings it , but in the face of the cause of its coming . Now the cause is thy self , thy base self , thy sinful self , and thy unworthy carriages towards God under all the mercy , patience and long-suffering that God has bestowed upon thee , and exercised towards thee . Here thou mayest quarrel , and be revenged and spare not , so thou take vengeance in a right way , and then thou wilt do so , when thou takest it by godly sorrow . ( 2 Cor. 7.10 , 11. ) A Christian then should bewail his own doings , his own unworthy doings , by which he has provoked God to bring a cloud upon him , and to cover him with it in anger . A Christian should say , this is my wickedness , when a persecutor touches him ; yea , he should say it , and then shut up his mouth , and bear the indignation of the Lord , because he has sinned against him . Thy way , and thy doings have procured these things unto thee ; this is thy wickedness , because it is bitter , because it reacheth unto thy heart . ( Jer. 4.18 . ) Fourthly , What conviction of thy goodness can the actions that flow from such a spirit , give unto observers ? none at all . Yea a spirit of unquietness under sufferings , and that seeketh to be revenged of those that do , for thy faith and the profession thereof , persecute thee , is so far off of giving conviction to beholders , that thou art right , that it plainly tells them that thou art wrong . Even Julian the Apostate , when he had cast away whatever he could of Christ , had this remaining with him , that a Christian ought to take with patience what affliction fell upon him for his masters sake : and would hit them in the teeth with an unbecoming behaviour , that complained , or that sought redress of them that had abused them for their faith and godly profession . What will men say , if you shrink and whinch , and take your sufferings unquietly : but that if you your selves were uppermost , you would persecute also ? much more have they ground to say so , when you will fight lying on your backs . Be quiet then , and if thine enemy strike thee on one cheek , turn to him the other : and if he also revile and curse thee , down upon thy knees and pray for him . This is the way to convince thy observers that thou art a godly man. Father forgive them , for they know not what they do , was one of those things that convinced the Centurion that Jesus was a righteous man. For he stood by the Cross to watch , and see how Jesus carried it in these his sufferings , as well as to see execution done . ( Mat. 27.54 . Luk. 23.34 — 47. ) Fifthly , A professor , unquiet , and turbulent under sufferings , and seeking his own revenge , cannot be a victor over what he should , nor a keeper of Gods commandments . 1. How can he be a victor over himself , that is led up and down by the nose , by his own passions ? there is no man a Christian victor , but he that conquers himself , but he that beats down , and keeps under his body , his lusts , his passions in the first place . Is he that is led away with divers lusts , a victor ? is he that is a servant to corruption , a victor ? And if he that is captivated by his anger , wrath , passion , discontent , prejudice , &c. be not led away by them , I am under a mistake . So then to quarrel with Superiours , or with any that are troublesome to thee for thy faith , and thy profession : bespeaks thee over-mastered , and a Captive , rather than a Master , and a Conquerer . 2. The same may be said upon the second head . He keepeth not the Commandments of God. For those teach him other things , as I have also shewed . The great Gospel-Commands terminate in self-denial ; but if self revenge is self denyal , I am besides the Book . Christ in the Book of the Revelations , sets him that keeps the commandments of God , a great way off from him that taketh and smiteth with the Sword. He that killeth with the Sword , must be killed with the Sword : Here is the patience , and faith of the Saints ; that is , in that they forbear to do thus and quietly suffer under those that thus , take it , and affl●ct the godly with it . Again , Here is the patience of the Saints , here are they that keep the commandments of God , and the faith of Jesus . ( Revel . 13.10 . chap. 14.12 . ) A patient continuing in well-doing : and if suffering for righteousness , be well-doing , then a patient continuing in that , as in other things , is the way to keep Gods commandments . ( Rom. 2.7 . ) So that I say , he keepeth not Gods commandments , that is angry with his enemies , and that seeks to be revenged of him , that doth him ill . ( You know the subject I am upon . ) The wrath of man worketh not the righteousness of God. ( James 1.20 . ) Wherefore professors beware , and take heed to your spirits , and see that you let not out your selves under your sufferings , in such extravagancies of spirit against your enemies , as is no way seemly nor convenient . Sixthly , Men that are unquiet , and discontented , and that seek revenge upon them that persecute them for their profession , do by so doing , also put themselves upon the brink of those ruins that others are further from . These men are like the flie that cannot let the candle alone , until she hath burned her self in the flame . Magistrates and men in Power have fortified themselves from being attacqued with turbulent and unruly Spirits , by many and wholsome Laws . And indeed should they not do so , one or other perhaps would be quickly tempted to seek to disturb them in the due exercise of their authority . Now the angry man , he is the flie that must be tripping , and running himself upon the point of these Laws . His angry spirit puts him upon quarrelling with his Superiors , and his quarrelling brings him , by words spoke in heat , within the reach of the net , and that with the help of a few more brings his neck to the halter . Nor is this , what ever men think , but by the just judgment of God. Whosoever resisteth the power , resisteth the ordinance of God ; and they that resest , shall receive to themselves damnation . ( Rom. 13.2 . Esth. 2.21 , 22 , 23. ) Wherefore let the angry man take heed , let the discontented man take heed . He that has a profession , and has not grace to know in this matter , to manage it , is like to bring , his profession to shame . Wherefore , I say , let such take heed . And the graces aforementioned , and the due exercise of them are they , and that , which can keep us out of all such dangers . Seventhly , And what comfort can such a man have , who has by his discontent and unruly carriages brought himself , in this manner , to his end . He has brought himself to shame , his profession to shame , his friends to shame ; and his name to contempt and scorn . Bad men rejoyce at his fall , good men cannot own him , weak men stumble at him . Besides , his cause will not bear him out , his heart will be clogged with guilt , innocency and boldness will take wings and fly from him . Though he talketh of Religion upon the stage or ladder , that will blush to hear its name mentioned by them that suffer for evil-doing . Wherefore , my brethren , my Friends , my enemies , and all men , what Religion , Profession , or Opinion so ever you hold ; Fear God , honour the King , and do that duty to both , which is required of you by the Word and Law of Christ : and then , to say no more , you shall not suffer by the Power for evil doing . FINIS . 
A30208	----	Some gospel-truths opened according to the Scriptures, or, The divine and humane nature of Christ Jesus, his coming into the world, his righteousness, death, resurrection, ascension, intercession, and second comming to judgment, plainly demonstrated and proved and also answers to severall questions, with profitable directions to stand fast in the doctrine of Jesus the son of Mary, against those blustring storms of the Devils temptations, which do at this day, like so many scorpions, break loose from the bottomless pit, to bite and torment those that have not tasted the vertue of Jesus by the revelation of the spirit of God / published for the good of Gods chosen ones by that unworthy servant of Christ John Bunnyan ... Bunyan, John, 1628-1688. 1656 Approx. 272 KB of XML-encoded text transcribed from 156 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A30208 Wing B5598 ESTC R34771 14699579 ocm 14699579 102699 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A30208) Transcribed from: (Early English Books Online ; image set 102699) Images scanned from microfilm: (Early English books, 1641-1700 ; 1566:1) Some gospel-truths opened according to the Scriptures, or, The divine and humane nature of Christ Jesus, his coming into the world, his righteousness, death, resurrection, ascension, intercession, and second comming to judgment, plainly demonstrated and proved and also answers to severall questions, with profitable directions to stand fast in the doctrine of Jesus the son of Mary, against those blustring storms of the Devils temptations, which do at this day, like so many scorpions, break loose from the bottomless pit, to bite and torment those that have not tasted the vertue of Jesus by the revelation of the spirit of God / published for the good of Gods chosen ones by that unworthy servant of Christ John Bunnyan ... Bunyan, John, 1628-1688. [84], 216 p. Printed for J. Wright the younger ..., London : 1656. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jesus Christ -- Person and offices. Apologetics -- Early works to 1800. Apologetics -- History -- 17th century. Society of Friends -- Controversial literature. 2005-02 TCP Assigned for keying and markup 2005-02 Aptara Keyed and coded from ProQuest page images 2005-04 Olivia Bottum Sampled and proofread 2005-04 Olivia Bottum Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion SOME Gospel-truths Opened according to the Scriptures . OR , The Divine and Humane Nature of Christ Jesus , his coming into the World ; his Righteousness , Death , Resurrection , Ascension , Intercession , and second comming to Judgment , plainly demonstrated and proved . And also , Answers to severall Questions , with profitable directions to stand fast in the Doctrine of Jesus the son of Mary , against those blustring storms of the Devils temptations , which do at this day , like so many Scorpions , break loose from the bottomless pit , to bite and torment those that have not tasted the vertue of Jesus by the revelation of the Spirit of God. Published for the good of Gods chosen ones , by that unworthy servant of Christ John Bunnyan , of Bedford , By the grace of God , Preacher of the Gospel of his dear Son. Jesus saith , I am the way , the truth , and the life : no man commeth to the Father , but by me , Jo. 14. 6. Neither is there salvation in any other , Act. 4. 12. London , Printed for J. Wright the younger at the Kings head in the Old-baily . 1656. To the Reader , REader : thou hast in this small Treatise , set beforethee , the several pieces of that great and glorious mysterie , Jesus Christ , God manifested in the flesh : and if thou art enlightned by the spirit of Christ , here thou maiest see by that spirit , how Jesus Christ the Son of God , the Son of Mary , is both true God and true Man , both Natures making but one Christ one Jesus , as Phil. 2. 5 , 6 , 7 , 8 , 9 , verses , where speaking first of his being God , and then of his taking upon him the nature of man ; afterward in the 8 and 9 verses he saith , he ( meaning this Jesus ) humbled himself , &c. and God ( meaning the Father ) hath highly exalted him , &c. speaking of both natures God and Man as together making but one Christ ; who is the Saviour , and is to be beleeved and trusted in for Salvation , not only as God , but as man also ; and those who do not thus make him the object of their faith , will surely fall short of pardon of sin , and of salvation , Act. 13. 38 , 39. through this man ( speaking of Christ as crucified at Jerusalem ) is preached unto you forgiveness of sins : and in the 1 Tim. 2. 5. saith he , there is one Mediatour between God and men , the man Christ Jesus ; and this discovers the damnable errors of those commonly called 〈◊〉 , who on the 〈…〉 deny him that 〈…〉 of the Virgin 〈…〉 true God as 〈◊〉 as true man : and this is also quite contrary to those commonly called Familists , Ranters , Quakers or others , who on the other hand either deny Christ to be a reall man without them , blasphemously fancying him to be only God manifest in their flesh ; or else make his humane nature with the fulnesse of the Godhead in it , to be but a type of God to be manifest in the saints , and so according to their wicked imagination , his humane nature was to be laid aside after he had offered it up upon the crosse without the gate at Jerusalem , contrary to Acts the 1. 1 , 2 , 3 , 9 , 10 , 11 verses , compared with the last chapter of Luke verses 34 , 39 , 40 , 50 , 51. where it is clearly held forth that the man Christ rose againe out of the grave with the same body which was crucified and laid in the grave , and was taken up above the clouds into heaven with the same real body , and that he shal again descend from heaven in that same glorious body of flesh , as Acts 1. 9 , 10 , 11. and this sure truth , of Christ being the Saviour & Mediatour , as man , and not only as God , will also shew serious believers what to thinke of some , who though they will not ( it may be ) deny that Christ is a real man without them in the heavens as well as God , yet doe own him to be the Saviour only as God , first dwelling in that flesh that was born of the Virgin , and then dwelling in Saints , and thus both beginning and perfecting their Salvation within them , and so indeed doe hold Christ as man , to be only ( I say to be only ) the saved or glorified one of God , together with the Saints his members , only something in another and more glorious manner and meisure then the Saints ; and these highflown people are in this very like to Familists and Quakers , undervaluing the Lord Jesus Christ , God-man , and though they may speake much of Christ , yet they doe not rightly and savingly lay him for their foundation . Now as a helpe against all these dangerous things , thou hast here the maine things of Christ laid down before thee briefly , and fully proved by the Scriptures : first of his being true God out of flesh from eternity , and then of his taking flesh , or the nature of man upon him in the wombe of the Virgin , and so his fulfilling the Law , his dying for sins at Jerusalem , his rising againe without , his ascending into heaven without , and not into a fancyed heaven only within , as some say ; his interceding in heaven for all his , and his comming again in his body of flesh to judge the world . And if thou art yet in a state of nature , though covered over with an outside profession , here thou maiest find something ( if the spirit of Christ meet thee in reading ) to convince thee of the sad condition thou art in , and to shew thee the righteousness thou art to fly to by faith , and to trust in for salvation , when convinced of sin ; which is a righteousness wrought by that God-man Jesus Christ without thee , dying without thee at Jerusalem for sinners : here also thou maiest see the difference between true and faise faith . If thou art a true believer , as these things are the foundation of thy faith ; so they may be of great use for thee to meditate upon , and to exercise thy faith in , particularly in meditation , and in this way to seek daily for a higher faith in these truths to be given into thy heart from heaven ; and there is a great need of this , for though these truthes be commonly known amongst professors to the notion of them ; yet very few know or believe them aright : nay it may well be said in this age , that , if the faith of the true saints was wel sifted , and tradition notion and the apprehensions of their own reason and fancy was sifted out , most of them would be found to have very little knowledge of , and faith in , these common truths . Secondly , these truths being put thus together and plainly proved by the Scriptures may be a great help ( through the Spirit concurring ) to strengthen thee against all those damnable heresies which are spread abroad , which deny the Lord Jesus Christ either plainly or more cunningly and mysteriously . And thirdly , the more thou art rooted and set down from heaven in the faith of these truths of Christ , to believe fully the glorious reality of them , & their interest in them , the more heavenly peace and joy , thou wilt have 1. Pet. 1. 7 , 8. & also thou wilt hereby attain the more true holiness & purity of heart and life , Acts 15. 9. purifying their hearts by faith : and then the more thou hast of the right faith of Christ and of his things in thy heart , the more strong and valiant wilt thou be in spirit to doe any worke private or publick for Jestis Christ , like Stephen Acts 6 ver . 8. who being full of faith and of the holy spirit was also full of power . In this book thou hast also laid down from the Scriptures how Jesus Christ is without the Saints as man , and yet dwelleth within them , that is , somthing of his divine nature or his blessed spirit dwels within them , which spirit is somtime called the spirit of Christ. Rom. 8. 9. he that hath not the spirit of Christ , &c. and sometime called Christ , Rom. 8. 10. if Christ be in you , &c. and also how we may know whether it be Christ and the spirit of Christ within or a false spirit calling it self Christ , & that is thus , if it be indeed Christ within , that is , the spirit of Christ God-man : why then it teaches that man or woman in whom it is , to apply , and trust in Christ without for Salvation , Christ as born of the Virgin Mary , as fulfilling the Law without them , as dying without the gate of Jerusalem as a sacrifice for sin , it teaches them to trust in the man Christ as rising againe out of the grave without them , as ascending into , and interceding in heaven without for them ; and as to come from that heaven againe in his flesh to judge the world : Thus the man Christ himself saith Joh. 16. 13. When he ( the spirit of truth ) is come &c. he shall glorifie me , v. 14. he shall make you more to prize , admire and glorifie me , who am both God and man ; And who shal be absent from you touching my body . Then followes , For he shall take of mine ( of my glorious things ) and shew them to you ; He shall take my divine and humane Nature , my birth , my person and offices , my obedience , death , satisfaction , my resurrection , ascension , and intercession , and of my second comming in the clouds with my mighty Angels to judgement , and shall shew them , or cleer them up to you ; He shall take of my salvation , which I have wrought for you in my own person without you ; And he shall take of my glorie and exaltation in the heavens , and shew to you : Now to minde this one thing , and to be set down in a right understanding of it , by the Spirit , from the Scriptures , will be of great concernment to thee and me ; for , for want of this , many professors have split themselves , some looking only on what Christ hath done & suffered without them , resting in an historical , traditional and indeed a fancyed faith of it , without looking for the Spirit of Jesus Christ to come with power into their hearts , without which they cannot rightly know , nor rightly believe in Christ the Son of God without them , so as to have any share or interest in him , Rom. 8. 9. If any man have not the Spirit of Christ , he is none of his : Others have been depending too much upon somthing they call Christ and the righteousness of Christ within them , in opposition to Christ and his righteousnesse without them , from which all true saints have their justification and comfort , it being received through the operation of the spirit ▪ which dwels in them ; and however these may talk much of Christ within them , yet it is manifest , that it is not the spirit of Christ , but the spirit of the Divel ; in that it doth not glorifie , but sleight and reject the man Christ and his righteousnesse which was wrought without them : Reader , in this book thou wilt not meet with high-flown aerie notions , which some delight in , counting them high mysteries , but the sound , plain , common ( and yet spiritual and and mysterious ) truths of the Gospel , and if thou art a believer thou must needs reckon them so , and the more , if thou hast not only the faith of them in thy heart , but art daily living in the spiritual sence and feeling of them , and of thy interest in them . Neither doth this Treatise offer to the doubtful controversial things , or matters of opinion , as some Books chiefly doe , which when insisted upon more , the weightier things of the gospell , have alwayes done more hurt then good : but here thou hast things certain , and necessary to be believed , which thou canst not too much study . Therefore pray , that thou maiest receive this word which is according to the Scriptures in faith and love , not as the word of man , but as the word of God , without respect of persons , and be not offended because Christ holds forth the glorious treasure of the gospel to thee in a poor earthen vessell , by one , who hath neither the greatness nor the wisdome of this world to commend him to thee ; for as the Scripture saith , Christ ( who was low and contemptible in the world himself ) ordinarily chuseth such for himself , and for the doing of his work , 1 Cor. 1. 26 , 27 , 28. Not many wise men after the flesh , not many mighty , not many noble are called : but God hath chosen the foolish things of the world , &c. this man is not chosen out of an earthly , but out of the heavenly University , the Church of Christ , which Church , as furnished with the spirit , gifts , and graces of Christ , was ; in the beginning , and still 〈…〉 will be to the end 〈◊〉 the world , that , out o● which the word of the Lord , and 〈…〉 gospel Ministers 〈◊〉 proceed , whether 〈◊〉 or unlearned , as to humane learning , 1 Cor. 12. 2● , 28. And though this man hath not the learning or wisdome of man , yet , through grace , he hath received the teaching of God , and the learning of the spirit of Christ , which is the thing that makes a man both a Christian and a Minister of the Gospell , as Isa. 50. 4. The Lord God hath given me the tongue of the learned , &c. compared with Luke 2. 18. where Christ , as man , saith , the spirit of the Lord is upon me , because he hath anointed me to preach the gospel to the poor , &c. He hath , through grace , taken these three heavenly degrees , to wit , union with Christ , the anointing of the spirit , and experience of the temptations of Satan , which doe more fit a man for that weighty work of preaching the Gospell , then all Vniversity Learning and degrees that can be had . My end in writing these few lines is not to set up man , but having had experience with many other saints of this mans soundnesse in the faith , of his godly conversation , and his ability to preach the gospel not by humane art , but by the spirit of Christ , and that with much success in the conversion of sinners when there are so many carnal empty preachers both learned and unlearned ; I say , having had experience of this , and judging this Booke may be very profitable to many others , as well as to my selfe : I thought it my duty upon this account ( though I be very unfit for it ) to beare witnesse with my brother to the plain and simple ( and yet glorious ) truths of our Lord Jesus Christ. And now Reader the Lord give thee and me a right understanding in these things , that we may live and dye not with a traditional notional dead faith , but with a right spiritual lively faith of Christ , in our heart● , wrought by the mighty power of God ; such a faith as may make Jesus Christ more reall and precious to us then any thing in the world , as may purifie our hearts , and make us new creatures , that so we may be sure to escape the wrath to come , and after this life enjoy eternal life and glory through the Lord Jesus Christ , to whom be glory for ever and ever , Amen . Farewel . Thine to serve thee in the Lord Jesus , John Burton . The Author to the Reader . SEeing the Lord hath been pleased to put it into mine heart , to write a few things to thee ( Reader ) touching those things which are most surely believed by all those that are , or shall be sav●d , Luke 1. 1. Acts 1● . 38. I think it meet also , to stir up thy heart by way of remembrance , touching those thing that are the hinderances of thy believing the things that are necessary to th● welfare of thine immortal soul. And indeed , this is the only thing necessary ; it is better to lose all that ever thou hast , than to have thy soul and body for ever cast into hell : and therfore , I beseech thee to consider with me a few things touching the Stratagems , or subtile temptations of the Devil , whereby he lyeth in wait , if by any meanes he may , to make thee fall short of eternal life , 1 Pet. 5. 8. And first of all , he doth endeavour by all meanes to keep thee in love with thy sins and pleasures , knowing that he is sure of thee , if he can but bewitch thee to live and die in them , 1 Cor. 6. 9 , 10. 2 Thes. 2. 12. Yea he knowes that he is as sure of thee as if he had thee in hell already , Joh. 3. 19. And that he might accomplish his designe on thee in this particular , he laboureth by all meanes possible to keepe thy Conscience asleep in securitie and self conceitednesse , keeping thee from all things that might be a meanes to awaken and rowse up thine heart : As first , he will endeavour to keepe thee from hearing of the word , by suggesting unto thee this and the other wor●dly businesse which must be performed ; so that thou wilt not want excuse to keep thee from the Ordinances of Christ , in hearing , reading , meditation , &c. or else , he seeks to disturbe , and distract thy minde when thou art conv●rsant in these things , that thou canst not attend to them diligently , and so they become unprofitable ; or else i● thou art a little more stirred , he labours to rocke thee asleepe again , by casting thee upon , and keeping thee in evill company , as among rioters , drunkards , jesters , and other of his instruments , which he imployeth on purpose to keep thee secure , and so ruine thy Soule and body for ever and ever . If not thus , then peradventure he will seeke to perswade thee it is but a melancholly fit , and will put thee upon the works of thy calling or thy pleasures , or Physick ; or some other tricke he will invent such as best agreeth with thy nature : and thus thy heart is againe deaded , and thou art kept in carnal security , that thou mightest perish for ever ▪ But if notwithstanding these , and many cunning slights more which might be named , he cannot so blind , and benumb thy conscience , but that it doth see and ●eele sin to be a burden , intolerable and exceeding sinfull : Then in the 2d place , his design is to drive thee to dispaire , by perswading thee that thy sins are too big to be pardoned , he will seek by all meanes possible to aggrovate them by all the circumstances of time , place , person , manner , nature and continuance of thy sins , he will object in thy soul , thou hast out-sinned grace , by rejecting so many exhortations , and admonitions , so many reproofs , so many tenders of grace ; hadst thou closed in with them it had been well with thee , but now thou hast stood it out so long that there is no hope for thee : thou mightest have come sooner , if thou didst look to be saved , but now it is too late . And withall , that he might carrie on his designe upon thee to purpose , he will be sure to present to thy conscience , the most sad sentences of the Scripture ; yea , and set them home with such cunning arguments , that if it be possible , he will make thee dispair , and make away thy self , as did Judas . But if he be prevented in this his intended purpose ; the next thing he doth beset thee with , is to make thee rest upon thy own righteousnesse , telling thee , that if thou wilt needs be saved , thou must earn heaven with thy fingers ends ; and it may be , he represents to thy soule such a Scripture ; if thou doe well , shalt thou not be accepted ? And thou having ( but in the strength of nature ) kept thy self from thy former grosser polutions , and it may be from some more secret sins , art ready to conclude , now thou dost well ; now God accepts thee ; now he will pardon , yea , hath pardoned thee ; now thy condition is good : & so goest on till thou meetest with a searching word , and Ministery , which tels thee , and discovers plainly unto thee , that thou doest all this while deceive thy self , by a vaine hope and confidence ; for though thou seek after the Law of righteousness , thou hast not yet attained to the Law of righteousnesse , nor yet canst , because , thou seekest●t not by faith , but as it were by the works of the Law , Rom. 9. 31 , 32. Here again , thou art left in the mire , and now peradventure thou seest , that thou art not profited by the works of the Law ; nor thy own righteousness : And this makes thee stirre a little , but in processe of time , ( through the subtil sleights of the devil and the wickednesse of thine own heart ; ) thou forgettest thy trouble of Conscience , and and slippest into a notion of the Gospell , and the grace thereof ; and now thou thinkest thy self cock sure : Now thou art able to say , he that lives and dies in his sins shall be damned for them : he that trusts in his owne righteousness shall not be saved : Now thou canst cry Grace , Grace , it s freely by grace , it s through the death of the man Christ Jesus , that sinners doe attain unto eternal life , Heb. 9. 14. This I say thou hast in the notion , and hast not the power of the same in thine heart , and so it may be thine head is full of the knowledge of the Scriptures , though thine heart be empty of sanctifying grace . And thus thou do ●st rejoice for a time : yet because thou hast not the root of the matter within thee , in time of temptation thou fallest away , Luke 8. 13. Now being in this condition , and thinking thy self to be wondrous well , because of that Notion of the Truth , and that notion thou hast in the things of God : I say being in this state , thou art lyable to these dangers . First , Thou art like to perish if thou die with this notion in thine head , except God out of his rich gr ace doe work a saving work of grace , and knowledge in thy heart ; for know this , thou m●yest understand glorious mysteries and yet be a Castaway , 1 Cor. 13. 1 , 2 , 3. Or else . Secondly , thou art lyable to the next damnable heresy that the Divel sendeth into th● world . See and consider , Luke 8. ●3 . 2 Tim. 2. 18. I say thou doest lie lyable to be carried away with it , and to be captivated by it 〈◊〉 that at last through the delusions of the Divell , thou mayst have thy conscience seared as with an hot iron , so hard , that neither Law , nor Gospel , can make any entrance thereinto , to the doing of thee the least good . And indeed , who are the men that at this day are so deluded by the Quakers , and other pernicious Doctrines ? but those who thought it enough to be talkers of the Gospell , and Grace of God , without seeking and giving all diligence to make it sure unto themselves ? And for this cause God hath sent them strong delusions , that they should believe a lye : That they all might be damned , who believed not the truth , but had pleasure in unrighteousness , as it is written , 2 Thes. 2. 11 , 12. And indeed if you marke it , you shall see , that they be such kinde of people , who at this day are so carried away with the Quakers delusions ; namely , a Company of loose Ranters , and light Notionists , with here and there a Legalist , which were shaking in their principles from time to time , sometimes on this Religion , sometimes on that : and thus these Vnstable Souls are deluded and beguiled at last , 2 Pet. 2. 14. So that these who before ( as one would have bought ) had somthing of God in them , are now turned such enemies to the glorious truths of the Gospel , that there is none so obstinately erroneo●s as they . And indeed it is just with God , to give then over to believe a lye , 2 Thes. 2. 11. who before were so idle that they would not receive the Truth of God into their hearts , in the love of it : And to be bewitched by the Divell to obey his temptations , and be damned , who would not obey the truth , Gal. ● . 1. that they migth be saved . But you will say , what lyes are those , that the Divell beguileth poor souls with all ? I shall briefly tell you some of them , but having before said that they especially are lyable to the danger of them , who slip into high Notions , and rest there ; taking that for true faith which is not . I shall desire thee seriously to consider this one Character a Notionist . Such an one , whether he perceives it or not , is puffed up in his fleshly mind , and advanceth himself above others , thinking but few may compare with him for religion and knowledge in the Scriptures , but are ignorant and foolish in comparison of him : ( thus knowledge puffeth up , 1 Cor. 8. 1. ) whereas when men receive truth in the love of the truth , the more the head and heart is filled with the knowledge of the mysterie of Godlinesse , the more it is emptied of its own things , and is more sensible of its own vileness , and so truly humbled in its own eyes . And further , a Notionist , though he fall from his former strictness and seeming holiness , and appeare more loose , and vain in his practises ; yet speaks as confidently of himself , as to assurance of Salvation , the love of God , and union with God , as ever . But now to return , and declare some of those lyes which the Divell perswades some of these men to believe . First , That salvation was not fully , and completely wrought out for poor sinners by the man Christ Jesus , though he did it gloriously , Acts 13. 38 , 39. by his death upon the cross , without the gates of Jerusalem , Heb ▪ 13 , 12. compared with Jo. 19. 20. 2. This is another of his lyes wherewith he doth deceive poor sinners , bidding them follow the light that they brought into the world with them , telling them , that light will lead them to the Kingdome ; for ( say they ) it will convince of sinne , as swearing , lying , stealing , covetousness , and the rest of the sins against the Law , Rom. 3. 20. But the Law is not of faith , Gal. 3. 12. And then I am sure , that it , with all its motions and convictions , is never able to justifie the soul of any poor sinner . For as many as are of the works of the Law are under the Curse : for it is written , Cursed is every one that continueth not in all things that are written in the Book of the law to doe them , Gal. 3. 10. but that no man is justified by the law is evident , for , The just shall live by faith , ver . 11. Now because I am not altogether ignorant of the delusion of the Divell touching this grace of faith also , I shall therefore in short give thee ( reader ) a briefe , yet true description from the Srcipture 1. What true justifying faith is , and what it laye● hold upon . 2. I shall shew who it doth come from . 3. That every one hath it not . 4. What are the fruits of it . First therefore True faith is a fruit , work , or gift of the Spirit of God. ( Gal. 5. 22. 2 Thes. 1. 11. and 1 Cor. 12. 9. ) whereby a poor soul is enabled through the mighty operation of God ( Col. 2. 12. ) in a sence of its sins and wretched estate to lay hold on the righteousness , bloud , death , resurrection , ascension , intercession , and comming againe of the Son of God which was crucified without the gates of Jerusalem , for eternal life ; Jo. 3. 16 , 18. compared with Mat. 3. 17. Gal. ● . 20. Rom. 5. 8 , 9 , 10. Ro. 3. 25. Act. 16. 31. Heb. 13. 12. according to that saying in Heb. 11. 1. Now faith is the substance of things hoped for , and the evidence of things not seen ; that is , the things that are hoped for faith sees , layes hold upon , and embraces them , Heb. 11. 13. as if they were present : yea , it seales up the certainty of them to the soule . Therefore saith the Apostle it is the evidence , or testimony , or witness , of those things that are not seen as yet with a bodily eye : which are obtained by the bloud of the man Christ Jesus , Heb. 9. 14. compar●d with Heb. 10. 12 , 19 , 20. by which the soule sees as in a glass the things that God hath laid up for them that feare him , 1 Cor. 13. 12. 2 Cor. 3. 18. Secondly , If you would know who this faith comes from , read Ephes. 2. 8. For by grace ye are saved ( saith the Scripture ) through faith , and that not of your selves it is the gift of God. Againe , in Phil. 1. 29. it is thus written . For unto you ( that is believers ) it is given in the behalf of Christ , not only to believe on him , but also to suffer for his sake : And thus much doe the Apostles hold forth to us in their prayer , or request t● the Lord Jesus , when they say , Lord increase our faith , Luke 17. ● . and he is therefore called the Author and finisher of our faith , Heb. 12. 3. also we find in Jam. 1. 17. that , Every good and perfect gift is from above and commeth down from the Father of lights , &c and therefore faith comes from God , for true justifying faith 〈◊〉 a good gift , and perfect in respect of the Author God , in respect of its object , Christ ; and in respect of the nature , though not in respect of the degree , and measure of it in us : even as a grain of gold , is as perfect gold , as a pound of gold , though not so much . 3. All men have not faith , This the Apostle witnesseth in so many words , as we find , 2 Thes. ● . 2. and Deut. 32. 20. Also in Tit. 1. 15. To them that are defil●d and unbelieving is nothing pure , &c. It appeareth also in this , that all doe not attain salvation , which they must needs doe if they had true justifying faith ; compare Luke 13. 24. and 1 Jo. 5. 19. with Mar. 16. 16. And Heb. 4. 3. with ver . 6. and 11. they that believe shall be saved , they that be . 4. The fruits of it are , first , to purifie the heart , Acts 15. 9. and 1 Jo. 3. 3. and that , as I said be fore , by laying hold on what Jesus Christ hath done and suffered for sinners , Acts 13. 38 , 39. 2. It fills the soule with peace and joy , in that it layes hold on the things that are obtained for it , Rom. 5 , 1. 2 Tim. 1. 9. 10. 1 Pet. 1. 8. 3. It makes the Soule to wait patiently , for the glory that is to be revealed at the second appearing of the man Christ Jesus , whom God hath raised from the dead ; which hath also delivered it from the wrath to come , as in Tit. 2. 13 , 14. 1 Pet. 4. 13. and 5. v. 1 , 4. 1 Thes. 1. 10. But how ( may some say ) doth the Divell make his de●usions take place in the he●rts of poore creatures ? Ans. Why. 1. he labours to render the doctrine of the Lord Jesus , and Salvation by him alone , very odious and low : and also his ordinances , as hearing , reading , meditation , use of the Scriptures , &c. telling poore sinners that these things are but poore , low , carnal , beggerly , empty Notions ; preached up by the Clergie-men , who are the Scribes and Pharis●es of this Generation ; who have the letter , but not the Spirit of God in them ; which lead men into the forme , but not into the power of the Lord Jesus : And with this perswasion , he also represents the ungodly and base carriage , or behaviour of some , who have taken in hand to preach the Doctrine of the Lord Jesus Christ , and thereby he doth render the Gospell of our Lord Jesus the more contemptible and base . But Woe , woe , woe , be to them by whom such offences come , Mat. 18. 7. Lu. 17. 1 , 2. 2. He pretends to lead them up into some higher light , mysteries , and revelations of the Spirit , into which but a very few have attained or can attain , also bewitching their affections , and taking them with an earnest pursuite after these his pretended truths : perswading them , that they shall be as God himself , able to discerne between good and evill , Gen. 3. 5. And in this he is exceeding subtile and expert , as having practised it ever since the dayes of Adam . These things being thus considered , and in some measure hungred after , and the rather because they are good ( as they thinke ) to make one wise , Gen. 3. 6. The poore Soule is all on the sudden possessed with a desperate Spirit of delusion , which carries it away headlong with some high , light , frothy Notions , and spiritual wickednesse ( which drown it in perdition and destruction ) that doth feed and tickle the heart ● while , to the end it may make way for a farther manifestation of it selfe in the poore deluded soule ; which when it hath attained to , it doth then begin to bring the soule into a clearer sight of those things , which it was loth it should know at the first : but having fitted the soule by degrees , for a further possession of it self , at last it begins to hold forth its new Gospell ; shewing the soule a new Christ , and new Scriptures . The new and false Christ , is a Christ crucified within , dead within , risen againe within , and ascended within in opposition to the Son of Mary , who was crucified without , dead without , risen againe without , and ascended in a cloud away from his Disciples into heaven ( Acts 1. 9. 10 , 11. ) without them . Now this new & fals Christ hath a new and false faith belonging to his Gospell , which faith is this , to apprehend this Christ crucified within , dead within , risen againe within , and ascended within . But aske them for a Scripture that doth positively prove their Doctrine , they also have a Scripture , but it is within , it doth bear witnes within , & if they had not that , ( though that be of the Divels making , ) I am sure they would have none out of Gods holy Scriptures , for they will allow of no crucified Christ but he that was crucified without the gates of Jerusalem : a Dead and buried in the Sepulchre of Joseph of Arimathea : b was raised againe out of that Sepulchre into which Joseph had laid him . c Who went before his Disciples into Galilee : d And to Emaus : e Shewed them his hands and his feet , f where the nailes had gone through : did eat and drink with them after his resurrection : was seen of them on earth forty dayes after his resurrection : h and after that ascended away in a cloud , out of the sight of his Disciples into Heaven : i Which Christ ever lives to make intercession for us : k Who will come againe also at the end of the world to judgement . l Who also is the same that hath obtained eternal redemption for us : m This I say , or rather the Scripture● say , is Gods Christ , Mat. 16 ▪ 16. in whom hs is well pleased , Mat. 3. 17. neither doth God owne any other , or allow of any other : for there is none other name under heaven given among men , whereby we must be saved , than the name of Jesus of Nazareth , Acts. 4. 10. compared with v. 11. 1● . But as I told you before , the way to be thus deluded , is first to render Gods Christ odious and low , with a pretence of some further light and Revelations : and thus professing themselves to be wise , they became fools , Rom. 1 22. But you will say , doth not the Scripture make mention of a Christ within ? Col. 1. ●7 . and 2 Cor. 13. 5. Rom. 8. 10. I answer , I Gods Christ was , and is , true God and true man ; he was born of the Virgin Mary , true God and true Man , Mat. 1. 23. and They shall call his name Emanuell , which being interpreted , is God with us , or God in our Nature , according to 1 Tim. 3. 16. God was manifested in the flesh ; and 1 Joh. 1. 14. The word was made flesh , and dwelt among us , and we beheld his glory , as of the onely begotten of the Father full of grace and truth . And in Heb. 1. 14. Forasmuch then as the children are partakers of flesh and blood , he , that is , God , Heb. 1. 8. also himself likewise took part of the same , that through death he must destroy him that had the power of death , that is , the Divell . Now as he was thus true God and true man , so he became our redeemer , and Saviour . Compare the first and second chapters to the Heb. together , and you may cleerly see that this is a glorious truth , that he , who is the first and the last , Rev. 1. 17 , 18. and ● . 8. humbled himselfe , and made himselfe of no reputation , and took upon him the form of a Servant , and was made in the likeness of men : And was this all ? No , he humbled himself unto death , even the death of the crosse , Phil. 2. 7 , 8. compared with Revel . 1. 17 , 18. and Rev. 2. 8. with Gal. 1. 4. Now after this Christ of God , true God , and true man , had wrought out eternal redemp●ion for us poore miserable sinners , Heb. 9. 14. compared with 1 Tim. 1. 15. I say , after he had done this , he ascended up into heaven , and there ever lives to make intercession for us . Now this Christ , having thus compleatly wrought out our Salvation , sends his Disciples abroad to preach the same to poore sinners , Acts 2. and 2 Cor. 5. 19 , 20. 1 Cor. 1. 17. and so many as were ordained to eternal life , when they heard the word , or the Gospell preached by the Apostles , which Gospell was this Christ , 1 Cor. 1. 17. compared with ver . 23. I say , so many as were ordained 〈◊〉 eternal life , when they hear● the word , the Holy Ghost o● Spirit of Christ fell up●● them , Acts 10. 44. compare● with Acts 13. 48. which di● lead them into the Redemption and glorious things that the Lord Jesus had laid up and prepared for them , Joh. 16. 13. 14 , 15. 1 Cor. 2. 9. Which Spirit was the earnest of their inheritance until the redemption of the purchased possession to the praise of his glory , Eph. 1. 13. 14. This earnest of their inheritance was a glorious encouragment to them that had it , to hope for the glory that was revealed at the appearing of Jesus Christ , which is the meaning of that place in Col. 1. 27. * And that will be seen clearly if we truly compare it with Eph. 1. 13 , 4. before cited . Now this Spirit , which sometimes is called the Spirit of Christ , 2 Cor. 13. 5. This spirit I say , being given to all those that were ordained to eternal life , it must ne●ds follow , that those that had not this Spirit , but did live and die without it , were not ordained to eternal life , and so were none of Christs : but were reprobates , Rom. 8. 9. for the Spirit of Christ is the distinguishing Character betwixt a believer and an unbeliever ; he that hath it , and is led by it , is a child of God , Rom. ● . 14. but he that hath it not is none of Christs . So then , the * Answer that I give to the question , is this . The Spirit of Christ that is given to believers , is the Earnest , or hope of that Inheritance that Christ hath already purchased , and is now preparing for so many as he hath given , or shall give this holy Spirit unto . And for the proofe hereof , Read Eph. 1. 13 , 14. In whom ( saith the Scripture ) ye also trusted after that ye heard the word of truth , the G●spel of your Salvation 〈◊〉 whom also after that ye believed , ye were sealed with the holy Spirit of promise , which is the earnest of our inheritance : ( which inheritance is the eternal redemption that was purchased by Christ for poor sinners , Heb. 9. 14. ) untill the redemption of the purchased possession , unto the praise of his glorie . Againe ; Gal. 5. 5. for ye through the Spirit wait for the hope of righteousness by faith . And Col. 1. 27. the Apostle speaking of this great mystery , saith , To whom God would make known what is the riches of the glory of this Mysterie among the Gentiles , which is , Christ in you the hope of glory , which glory was then revealed to the Saints no otherwise then by faith , as the Apostle saith , We rejoyce in hope of the glory of God , Rom. 5. 2. Which hope is begotten by the Spirits shedding abroad the love of God in our hearts , ver . 5. which hope is not yet seen , that is , not yet actually enjoyed ; for we are saved by hope ; but hope that is seen is not hope ; for what a man seeth , why doth he yet hope for ? But if we hope for that we see not , then do we with patience wait for it , Rom. 8. 24 , 25. And as I say , the cause of believers hope is this , Christ , or the Spirit of Christ in them , the hope of glory . And indeed he may well hope for glory to come , who hath already an earnest thereof given him of God , and that earnest no less than the Spirit of the Lord Jesus , Rom. 8. 16 , 17. But now , this Spirit , which is the Cause of a believers hope , all men have not , Jude 19. Eph. 2. 12. Rom. 8. 9. Jo. 14. 16 , 17. Therefore what a sad doctrine is that which saith , follow the light that Christ hath enlightn●d every man withall which commeth into the world , which light is the Conscience * that convinceth of Sinnes against the Law ; and that you may see cleerly if you mind that Scripture , Jo. 8. 9. which saith , that the Pharises which had neither the love of God , nor yet his word abiding in them , Jo. 5. 38 , 43. when they had heard Christ speaking thus to them , He that is without sin among you , &c. being convicted by their own Consciences , went out one by one , beginning at the eldest , even to the least . But the Divell , that he might be sure not to miss of his design , labours by all meanes to render the Scriptures also odious and low , telling them of the Scriptures within ; which Christ never taught , nor yet his Disciples : But they being given up of God to a reprobate minde , have given themselves over , rather to follow the suggestions of the Divel , then the holy Scriptures which God hath commanded us to betake our selves to , Isa. 8. 20. compared with Jo. 5. 39. which Scripture is called the sword of the Spirit , Eph. 6 17. which weapon our Lord Jesus himselfe held up , to overcome the Divell withall , Mat. 4. 4 , 7 , 10. Luke 4. 4. 8. 12. But this designe ( as I told you ) the Divell carries on , by pretending to shew them a more excellent way which they may attaine to , if they be but wise , and follow what is made knowne to them from the light within them . But ( Reader ) that thou mayest be able to escape the snare of this cunning hunter , I shall lay thee downe some few directions , which if the Lord give thee grac● to follow , thou shalt escape these wicked delusions . And first of all , I admonish thee to be very serious touching thine estate and condition ; and examine thine own heart by the rule of the word of God , whether or no , thou hast as yet any beginnings of desiring after religion : and if thou findest that thou hast lived untill now in ignorance , and hast not set thy selfe to remember thy Creator as thou art commanded , Eccles. 12. 1. then I beseech thee consider that thou art under the wrath of Almighty God , and hast been so ever since thou camest into the world , Eph. 2. 1 , 2. being thou in thy first parents didst transgress against thy Maker , Rom. 5. 18. Therefore as by the offence of one , that is , of Adam , ver . 14. judgement came upon all men unto condemnation . Besides the many sins thou hast committed ever since thou wast born : Sins against the Law of God , and sinnes against the Gospell of the grace of God : Sins against the long suffering and forbearance of God , and sins against his judgements : Sins of Omission and sins of Commission , in thoughts , words and actions : Consider I say thy condition ; yea get a very great sense of thy sins that thou hast committed ; and that thou mayest so doe , Beg of God to convince thee by his holy Spirit , not only of sins against the Law , but also of that damning sin , the sin of unbeliefe . 2. If thou by grace art but brought into such an estate , as to see thy selfe in a lost Condition because of sin , without the Lord Jesus : then in the next place , have a care of resting on any dutie done , though it be never so specious ; I say , have a care of making any stay any where on this side the Lord Jesus Christ : but above all strive to believe , that that very man that was borne of the Virgin Mary , did come into the World , on purpose to save thee , as well as other poore sinners : I say , thou must not be content till thou art enabled to say , He loved me , and gave himselfe for me . And that thou mayest be sure to attaine to this most precious faith , ( for so it is ) be much in applying the freest promises to thy own soule ; yea those that have no conditions annexed to them , as these , or other like , Jer. 3. 3. Jer. 3 Joh. 6. 37. also Jo. 14. 19. Hos. 14. 4. I say , labour to apply to thy owne soule in particular , the most glorious and freest promises in the book of God. And if at any time the divell besets thee by his temptations ( for so is his wonted manner to doe , and so much the more as he sees thee labour to get out of his reach ) I say , when he 〈◊〉 thee with his fierie darts , be sure to act faith on the most free promises , and have a care that thou doest not enter into any dispute with him ; but rather resist him by those blessed promises that are laid down in the word of God : And withall , be sure to meditate upon the blood of the Man Christ Jesus , who also is the true God , and read those Scriptures that doe most fully and cleerly speak of it ; as 1 Joh. 1. 7. Eph. 1. 7. Heb. 9. 14 , Rom. 3. 25. But if thou say ( as it is often the speech of poore soules lying under a sence of Sin , & the apprehensions of wrath due to it ) I cannot apply the promises to mine own soule ; and the reason is , because , my sins are so great , and so many : Consider , and know it for a truth , that the more and greater thou seest thy sins to be , the more cause hast thou to believe ; yea , thou must therefore believe because thy sinnss are great : David made it an encouragement to himselfe , or rather the Spirit of the Lord made it his encouragement , to crave , yea to hope for pardon , because he had greatly transgressed : Psal. 25. 11. For thy Name sake , O Lord ( saith he ) pardon mine iniquitie , for it is great . As if he had said , O Lord , Thy name wil be more glorified , the riches of thy grace wil be more advanced , thy Mercy and goodness will more shine , and be magnified in pardoning me who am guiltie of great iniquitie , than if thou pardonest many others who have not committed such hainous offences . And I dare say , the reason why thou believest not , is not because thy sins are great , but because thou doest reason too much with that wicked enemie of mans salvation , and givest way too much to the fleshly reasoning of thine own heart . For Christ hath said , he that commeth unto me I will in no wise cast out , Joh. 6. 37. And againe , Though thy sins be as red as scarlet , they shall be as white as snow , Jsa . 1. 18. And Christ calleth those that labour , and are heavy laden , to come to him , with promise to give them rest , Mat. 11. 28. Wherefore thou must not say , my sins are too big ; but thou must say , because I am a great sinner , yea , because I have sinned above many of my companions , and am nearer to Hell and eternal damnation than they , because of my sins , therefore will I crie unto the Lord , and say , O Lord , Pardon my sins , for they are great . Now that thou mayest not be deceived in a matter of so great concernment , have a special care of these three things . First , have a care of putting off thy trouble of Spirit the wrong way , which thou mayest doe three wayes . First , when thy Conscience flieth in thy face , and tells thee of thy sins , thou doest put off convictions the wrong way , if thou doest stop thy Conscience by promising to reform thy selfe , and lead a new life , and gettest off thy guilt by so doing : For though thou mayest by this meanes still and quiet thy conscience for a time , yet thou canst not hereby satisfie and appease the wrath of God ; Yea , saith God to such , though thou wash thee with Nitre , and take thee much Sope , yet thine iniquitie is marked before me , Jer. 2. 22. 2. If when thou art under the guilt of thy sins , thou puttest off convictions by thy performances or duties , and so satisfiest thy Conscience , then also thou doest put off thy Convictions the wrong way : For God will not be satisfied with any thing lesse then the blood , righteousness , resurrection , and intercession of his own Son , Acts. 4. 12. and thou shouldest not satisfie thy self with any less then God would have thee to satisfie thy selfe withall ; and that is the water of life , Jsa . 55. 1 , 2. which water of life , thy duties and all thy righteousness is not , for it is but menstruous ragges , Jsa . 64. 6. 3. Have a care that when thou art under conviction , thou doest not satisfie thy self with a notion of the free grace of the Gospel ; My meaning is , doe not content thy selfe with any measure of knowledge that thou canst attain unto , or bottome thy peace upon it , thinking thou art now well enough , because thou canst speak much of the grace of God , and his love in Christ to poore sinners . For this thou mayest have , and do ; & yet be but a companion for Demas , yea , for Judas and the rest of the damned multitude ; As the Apostle saith , For all this thou mayest be but as sounding brass , and as a tinckling Cymball ; that is , nothing but a sound , 1 Cor. 13. 1. 2 , 3. But Secondly , if thou wouldst not be deceived , then have a care to avoid false Doctrines , which are according to the spirit of the divel , and not after Christ. As first , If any Doctrine doth come unto thee , that tel● thee , Except thou art circumcised after the manner o● Moses , then canst not be saved : That is , if any man come unto thee , and tels thee , thou must doe such and such works of the law , to the en● thou mayest present thy selfe the better before God , doe not receive him : For to him that worketh not , but believeth in him that justifieth the ungodly , his faith is counted for righteousnesse , Rom. 4. 5. 2. If any come unto thee , and bring such a Doctrine as this ; That thou mayest be saved by grace , though thou walk in the imaginations of thy own wicked heart : his Doctrine also is divellish , doe not receive him , Deut. 29. 19 , 20 , 21 , 22 , 23. 3. But if any come unto thee , and doth in truth advance the bloud , righteousness , resurrection , intercession , and second comming of that very man in the clouds of heaven , that was borne of the Virgin Mary ; and doth presse thee to believe on what he hath done , ( shewing thee thy lost condition without him ) and to own it as done for thee in particular , and withall doth admonish thee , not to trust in a bare Notion of it , but to receive it into thy heart , so really , that thy very heart and soule may burne in love to the Lord Jesus Christ againe : And doth also teach thee , that the love of Christ should and must constraine thee , not to live to thy selfe ; but to him that loved thee and gave himselfe for thee , 2 Cor. 5. 14 , 15. Eph. 4. 20 , 21 , 22 , 23. 1 Cor. 7 23. ye are bought with a price , be not ye the servants of Men. If hi● conversation be also agreeable to his doctrine , a believing , honest , loving , self-denying counteous Conversation ; ( he also is a true Christian . ) Receive that Doctrine * and receive it really , for it is the Doctrine of God , and of Christ , Gal. 4. 4. Gal. 1. 4. Eph. 1. 7. Rev. 1. 5 Acts 13. 38. Joh. 1. 19. Acts 4. 12. Acts 10. 40 , 41 , 42. and 1 Thes. 1. 10. Mar. 13. ult . 2 Pet. 1. 5 , 6 , 7. 8 , 9 , 10. Considering the end of their conversation Jesus Christ , yesterday , and to day , and the same for ever , Heb. 13 , 7 , 8. Againe , if thou wouldst not be deceived , then , beware of slighting any known truth that thou findest revealed , or made known to thee in the Gospel ; but honour , and obey it , in its place , be it ( as thou thinkest ) never so low , Joh. 14. 15. 2. Have a care that thou doe not undervalue , or entertain low thoughts of God , Christ the Son of Mary and the holy Scriptures ; but search them , John 5. 39. And give attendance to the reading of them , 1 Tim. 4. 13 for , I will tell thee he that slights the Scriptures , doth also slight him of whom they testifie . And I will tell thee also , that for this cause , God hath given up many to strong delusions , that they might believe a lye : that they all might be damned who believed not the truth , but had pleasure in unrighteousnesse , 2 Thes. 2. 11 , 12. Therefore I say unto thee , In the name of the Lord Jesus , the Son of Mary , the Son of God , the very Creator of heaven and earth , and all things that are therein : have a care of thy selfe , for the divel doth watch for thee day and night , 1 Pet. 5. 8. thine own heart also doth labour to deceive thee , if by any means it may , Jer. 17. 10. Therefore doe not thou trust it , for if thou doe , thou wilt not doe wisely , Pro. 28. 26. I say therefore , have a care that thou labour in the strength of the Lord Jesus , to escape all these things , For if thou fall into any one of them , it will make way for a further income of sin and the divell , through whose deceitfulnesse thy heart will be hardned , and thou wilt be more uncapable of receiving instruction , or reaping advantage , by and from the Ordinances of Jesus Christ : The rather therefore , Give all diligence to believe in the Christ of God , which is the Son of Mary , and be sure to apply all that he hath done , and is doing , unto thy felfe , as for thee in particular ; which thing if thou doest , thou shalt never fall . And now Reader , I shall also give thee some few considerations , and so I shall commit thee to the Lord. 1. Consider , That God doth hold out his grace , and mercy freely , and that to every one , Rev. 22. 17. Isa. 55. 1 , 2 , 3 , 6 , 7. 2. Consider , That there is no way to attaine to this free mercy and grace , but by him that was borne of the Virgin Mary , for he himselfe saith , I am the way , the truth , and the life ; No man cometh to the Father but by me . Joh. 14. 6. compared with Mat. 1. 20 , 21. 3. Consider , if thou strivest to go over any other way thou wilt be but a thief and a robber , Joh. 10. 1. compared with ver . 9. And know that none of these ( so continuing ) shall enter into the Kingdom of he even , 1 Cor. 6. 9 , 10. 4. Consider , that if the devil should be too hard for thee and deceive thee by perswading thee to embrace , or entertaine a new Gospell ; which neither Christ , nor his Disciples did allow of , it would make thee gnash thy teeth when it is too late . 5. Consider , that though thou hast been deluded by Satan to this day , yet if now thine eyes be opened to see and acknowledge it , though as yet thou hast been either exceedingly wicked , a or an idle , b luke-warme hypocritical professour ; c and hast stood it out to the last , d for all this there is hope , and if now thou receive the truth in the love of the truth , being as willing to be rid of the filth of sin , as the guilt of it , thou shalt be saved . 6. Consider , that the Lord will call thee to judgement for all thy sins past , present , and what else thou shalt practice hereafter ; especially for thy rejecting , and trampling on the bloud of his Son , the Man Christ Jesus : And if thou doest not agree with thine adversary , now , while thou art in the way , he will deliver thee to the Judge , and the judge will deliver thee to the officer , & if he cast thee into prison ; I tell thee , thou shalt not come out thence till thou hast paid the very last mite , Luke 12. 58 , 59. And therefore I beseech thee to consider : Here is at this time , life and death ; heaven and hell ; everlasting joy , and everlasting torment set before thee . Here is also the way to have the one , and the way to escape the other . Now if the Lord shall do thee any good by what I have spoken , I hope it will be a meanes to stir me up to thank the Lord that ever he did use such a sinner as I am in the worke of his Gospell . And here I shall close up what I have said , destring thee ( 〈◊〉 thou be a Christian ) to pray for him who desires to continue Thy Servant in the Lord Jesus Christ , though less then the least of all Saints . JOHN BUNYAN . For as much as many have taken in hand to set forth their several judgements concerning the Son of the Virgin Mary , the Lord Jesus Christ ; and some of those many having most grosly erred from the simplicity of his Gospel , it seemed good to me , having had some knowledge of these things , to write a few words , to the end , if the Lord will , souls might not be so horribly deluded by those several corrupt principles that are gone into the world concerning him . NOw that there is such a thing as a Christ , I shall not spend much time in proving of ; only I shall shew you , that he was first promised to the Fathers , and afterward expected by their children . But before I doe that , I shall speak a few words , concerning Gods fore-ordaining and purposing , that a Christ the Saviour should be , and that before the world began . Now God in his own wisedom and counsel , knowing what would come to passe , as if it were already done , Rom. 4. 17. He knowing that man would break his commandements , and so throw himselfe under eternal destruction , did in his own purpose fore-ordain such a thing as the rise of him that should fall , and that by a Saviour , Eph. 1. 4. According as he hath chosen us in him ( meaning the Saviour ) before the foundation of the world . That is , God seeing that we would transgresse , and break his commandement , did before chuse some of those that would fall , and give them to him that should afterward purchase them actually , though in the account of God his blood was shed before the world was , Rev. 13. 8. I say , in the account of God his son was slain ; that is , according to Gods purpose and conclusion , which he purposed in himself before the world was ; as it is written , 2 Tim. 1. 9. Who hath saved us , and called us with an holy calling , according to his own purpose and grace which was given us in Christ before the world began . As also in 1 Pet. 1. 20. where the Apostle speaking of Christ , and the redemption purchased by him for sinners ; saith of him , Who verily was fore-ordained before the foundation of the world , but was manifest in these last dayes for you who by ●●m doe believe in God that raised him from the dead . God having thus purposed in himselfe that he would save some of them that by transgression had destroyed themselves , did with the everlasting son of his love make an agreement , or bargain , that upon such and such terms , he would give him a company of such poor soules as had by transgression fallen from their own innocency and uprightnesse , into those wicked inventions that they themselves had sought out , Eccles. 7. 29. The agreement also how this should be , was made before the foundation of the world was laid , Tit. 1. 2. The Apostle , speaking of the promise , or covenant made between God and the Saviour ( for that is his meaning ) saith on this wise , In hope of eternal life , which God that cannot lye , promised before the world began . Now this promise , or covenant , was made with none but with the son of God , the Saviour : And it must needs be so , for there was none with God before the world began , but he by whom hee made the world ; as in Prov. 8. from v. 22. to v. 31. which was and is the Sonne of his love . This Covenant , or Bargain , had these conditions in it . First , that the Saviour should take upon him flesh and blood , the same nature that the sonnes of men were partakers of ( sinne onely excepted ) Heb. 2. 14. Heb. 4. 15. And this was the will or agreement that God had made with him : And therefore when he speaks of doing the will of God , Heb. 10. 5. he saith , a body hast thou prepared me ( as according to thy promise , Gen. 3. 15. which I was to take of a woman ) and in it I am come to do thy will O God , as it is written of me in the volume of thy Book , v. 7. 2. The Saviour was to bring everlasting righteousnesse to justifie sinners withal , Dan. 9. 24 , 25. The Messias , or Saviour shal bring in everlasting righteousnesse and put an end to iniquity , as it is there written . To make an end of sins , and to make reconciliation for iniquity , and to bring in everlasting righteousnesse . This , I say , was to be brought into the world by the Saviour , according to the covenant , or agreement , that was between God and Christ before the world began , which God , that cannot lye , promised at that time , Tit. 1. 2. 3. He was to accomplish th●● everlasting righteousnesse by spilling his most precious blood , according to the terms of the covenant or bargain ; and therefore when God would shew his people what the agreement was that he and the Saviour had made , even before the Covenant was accomplished and sealed actually . See for this Zach. 9. ( where he is speaking of him that should be the Saviour ) v. 11. And as for thee also ( meaning the Saviour ) by the blood of thy Covenant ; or as some render it , whose Covenant is by blood ( which is all to one purpose ) I ( meaning God ) have sent forth the Prisoners out of the pit wherein there was no water . The meaning is this : As for thee also , seeing the covenant or bargain that was made between me and thee before the world was , is accomplished in my account , as if it were actually and really done ; with all the conditions that were agreed upon by me and thee ; I have therefore , according to that agreement that was on my part , sent forth the prisoners , and those that were under the curse of my Law , out of the pit wherein there is no water ; seeing thou also hast compleatly fulfilled in my account whatsoever was on thy part to be done , according to our agreement . And thus is that place to be understood in John 17. ● I pray for them , I pray not 〈◊〉 the world , but for th●se th● thou hast given me ( which I co●venanted with thee , for ) thi● they were , and thou gavest th● me ( but on such and such co●●ditions as are before mentioned , Zach. 9. And again ; Ac●cording as he hath chosen us 〈◊〉 him ( that is , in Christ ) be●●● the foundation of the world , th● we should be holy and * with●● blame before him in love . No● seeing this was thus conclud● upon by those that did 〈◊〉 well to the soules and 〈◊〉 of poore sinners ; after 〈◊〉 world was made by them , a● after they had said , Let ● make man after our own im●●● after our likenesse , Gen. 1. ● And after man , whom Go● had made upright , had 〈◊〉 transgression fallen from th● state into which God at 〈◊〉 placed him , and throw● himselfe into a miserable co●●dition by his transgression then God brings out of his love that which before he and his Son had concluded upon and begins now to make forth that to the world , which he had purposed in himselfe before the world began , Eph. 1 4. 9. 2 Tim. 1. 9. Now the first discovery that was made to a lost creature of the love of God , was made to fallen Adam , Gen. 3. 15. where it is faid , I will put enmity between thee and the woman , and between thy seed and her seed , which is the Saviour , Gal. 4. 4. it shall break thy head , and thou shalt bruise his heel . This was the first discovery of the love of God to lost man : This was the Gospel which was preached to Adam in his generation ; in these words was held forth to them in that generation , that which should be further accomplished in after generations . 2. Another discovery of the love of God in the Gospel , was held forth to Noah , in that he would have him to prepare an Ark to save himself withal● which Ark did type out the Lord that was to come , and be the Saviour of those whom he before had covenanted for with God the Father . And God said to Noah , the end of all flesh is before me . Make thee an Ark of Gopher wood , Gen. 6. 13 , 14. And Chap. 7. 1. The Lord said unto Noah , come thou and all thy house into the Ark , for thee have I seen righteous before me in this generation . 3. God breaks out with a further discovery of himself in love to that generation in which Abraham lived , Gen. 12. 3. where he saith , And in thee , ( that is , from thee shall Christ come thorow , in whom ) shal 〈◊〉 the families of the earth be blessed . This was also a further manifestation of the good will of God to poor lost sinners ; and through this discovery of the Gospel , did Abraham see that which made him rejoyce , Ioh. 8. 56. 4. When the time was come that Moses was to be a Prophet to the people of his Generation , then God did more gloriously yet break forth with one type after another ; as the blood of Buls , & Lambs , & Goats : Also Sacrifices of divers manners , and of several things , which held forth that Saviour more clearly which God had in his own purpose & decree determined to be sent ; for these things ( the types ) were a shadow of that which was to come , which was the substance , Heb. 9. 9. 10. Heb. 10. 1 , 5 , 6 , 7. Now when these things were thus done , when God had thus signified to the world what he intended to doe in after times , presently all that had faith to believe that God would be as good as his word , began to look for , and to expect that the Lord should accomplish and bring to passe what he had promised , what his hand and counsel had before determined to be done . Now Abraham begins to look for what God had promised and signified ; namely , that he would send a Saviour into the world in his appointed time ; which thing being promised , Abraham embraces , being perswaded of the certainty of it , as in Heb. 11. 13. and this did fill his heart with joy and gladnesse , as I said before ; for he saw it , and was glad , John 8. 56. 2. Jacob also , while he was blessing his Sons concerning things to come , breakes forth with these words , I have waited for thy salvation . He was also put in expectation of salvation to come by this Saviour . 3. David was in earnest expectation of this , which was held forth by types and shadowes in the law ; for as ye● the Saviour was ▪ not come , w●ich made him crie out with a longing after it , O that the salvation of Israel were come out of Sion , Psal. 53. 6. and again O that the salvation of Israell , were come out of Sion , Psal. 147. The thing that David ▪ waited for , was not in his time come , though before his time it was promised , which makes him crie out , O that it were come ; that it were come out of Sion ▪ Where by the way take notice , that the true Salvation and Saviour of Israel , was to come out of Sion , that is , out of the Church of God , touching the flesh , as it is written , A Prophet shall the Lord your God raise up unto you of your brethren like unto me , Deut. 18. 15 , 18. And againe , I have laid help upon one that is mighty , I have exalted one chosen out of the people , Psal. 89. 19. And Rom. 9. 5. Whose are the fathers , of whom as concerning the flesh Christ came , wh● is over all , God blessed for ever . Christ as concerning the flesh , did come of the fathers . 4. Isaiah did prophesie of this , that God would thus save his people , yea , he breaks forth with these words , But Israel shal be saved with an everlasting Salvation , Isa. 45. 17. He also tels them how it shall be accomplished in that 53. Chap. Yea , he had such a glorious taste of the reality of it , that he speaks a● though it had then been actually done . 5. In the dayes of Jeremie this that God had promised to the fathers , was not yet accomplished ; in cap. 23. 5. he saith , behold the dayes come saith the Lord , that I will ( mark , it was not yet done . ) but I will ( saith God ) raise unto David a righteous branch , and a King shall reign and prosper . In his dayes Judah shall be saved , and Israel shall dwell safely , And this is his name wherewith he shall be called , The Lord our righteousnesse . 6. He was also to come in Zacharies time , Zach. 3. 8. where he saith , For behold I will bring forth my servant the Branch . 7. He was not come in the time of Malachy neither , though he was indeed at that time neer his comming . For he saith himself , Behold , I will send my Messenger ( meaning John the Baptist , Esay 40 v. 3. Luke 1. 76. and he shall prepare the way before me ; And the Lord whom ye seek shall suddenly come to his temple , even the messenger of the Covenant whom ye delight in . Behold he shall come saith the Lord of Hosts . 8. Old Simeon did also wait for the consolation of Israel a long time , Luke 2. 25. where it is said , And behold there was a man in Jerusalem whose name was Simeon , the same was a just man and devout , waiting for the consolation of Israel , That is waiting for him that was to be the Saviour ; as is cleer if you read with understanding a little farther . And it was revealed to him by the Spirit , that he should n●t see death , before he had fee● the * Lords Christ , ver . 26. And thus have I in briefe shewed you . 1. That there is such a thing as Christ. 2. That this Christ was promised and signified out by many things before he did come . 3. How he was waited for , and expected before the time that God had appointed in the which he should come . The second thing that I will ( through the strength of Christ ) prove , is this , that he that was of the Virgin , is he that is the Saviour . And first , I shall lay down this for a truth ; That it is not any Spirit only by , and of it sel●e , without it doe take the nature of man , that can be a Saviour of man from eternal ve●g●nce . Or thus ; That 〈◊〉 will be a Saviour of man , must in the nature of man satis●●e and appeas● the justice and wrath of God ▪ and the arguments that I doe bring to ●rove it by are these . 1. Because , it was man that had offended , and ●ustice required that man must give the satisfaction : And therefore , when he that should be the Saviour , was come , he tooke upon him the forme of a Servant , and was made in the likeness of men , Phil. 2. 7. And in Heb. 2. 14. Because the children were partakers of flesh and blond he also himself likewise took part of the same : to what end ▪ that through death he might destroy him that had the power of death that is the Dwell . And is that all ? No , but also that he might deliver them who through feare of death , were all their life time subject to bondage . The second argument is this , because , if a Spirit only could have made satisfaction for the fin of mankind , and have subdued Satan for man ; without the nature of man ; either there had been weaknesse in God when he made that promise to fallen Adam , That the seed of the woman should break the serpents head : ( for there had been no need of , and so no room for that promise ) or else God having made it would have appeared unfaithful in not fulfilling his promise by redeeming the world without it . 3. If a Spirit only could have made satisfaction , and so have saved man ; then Christ needed not to have come into the world , and to have been borne of a woman , Gal. 4. 4. but in that he must come into the world , and must be borne of a woman , it is cleer , that without this he could not have been a Saviour : for he was made of a woman , made under the law , to this end , that he might redeem them that were under the law ; Implying , No subjection to this ( viz. the taking of the nature of Man ) no redemption from the curse of the law . But Christ hath delivered from the curse of the law , ( all that believe in his name ) being in their Nature made a curse for them . And this is the reason , why the fallen Angels are not recovered from their damnable estate , because , he did not take hold of their * nature , For he tooke not on him the nature of Angels , but he tooke on him the seed of Abraham , Heb. 2. 16. Now then , seeing this is the very truth of God , I shall next prove , that Jesus that was born of the virgin , to be the Saviour : And first , I shall prove it by comparing some places of the old and new Testament together , and by some arguments drawn from the Scriptures . And first , see Gen. 3. 15. where he is called the seed of the woman , saying , I will put enmity between thee and the woman , and between thy seed and her seed ; and so was Jesus , Gal. 4. 4. where it is said , God sen● forth his son made of a woman , or borne of a woman . 2. This woman must be a virgin , Isa. 7. 14. where it is said , a virgin shall conceive and beare a Sonne and shall call his name Emanuel . And Jesus is he that was the fulfilling of this Scripture , Matth. 1. 22 , 23. Now all thus was done that it might be fulfilled which was spoken of the Lord by the Prophet , saying , Beh●ld a virgin shall conceive , and bring forth a son , and they shall call his name Emanuel . 3. The Saviour must be of the Tribe of Judah . And this Jacob prophecied of , on his death-bed , saying , Judah , thou art he whom thy brethren shall praise , or honour , th●●● hand shall be on the 〈◊〉 of thine enemies , thy fathers children shall bow down before th●e . And again Mic. 5. 2. But thou Be●hlehem Ephratah , though thou be little among the thousands of Judah , yet out of thee shall he come , that is to be ruler in Israel . Jesus 〈◊〉 of the tribe of Judah , and that will cleerly appeare , i● you read Mat. 1. Ma●the● he begins first with Abraham , v. 2. and thence to Judah , v. 3. from Judah to D●●x●d , ver . 6. From David to Zorobabel , v 13. then to Jacob the father of Joseph the husband of Mary of whom was borne Jesus , ver . 16. Now Mary was one of the same house also , and for this con●ider , Jesus came from the loynes of David ; see Ma● . 1. but that he could not doe , if M●● had not been of the seed 〈◊〉 ●●vid : For Christ came 〈…〉 not from him , for 〈…〉 her not till shee had brought forth her first born , Mat. 1. 25. Again ▪ the Angel told her that he was the Son of David , saying , And the Lord God will give unto him the throne of his father David , Luke 1. 32. And againe , The Jews knew this very well , or else they would have been sure to have laid it open before all the world ; for they sought by all meanes to disown him . And though they did through the divellishnesse of their unbeliefe disown him , yet could they find no such thing as to question the right of his birth from Mary . If it had been to be done , they would no doubt haue done it ; they did not want malice to whet them on ; neither did they want meanes so far as might helpe forward their malice , without manifest and apparent injury ; For they had exact Registers or records of their genealogies , so that , if they had had any colour for it , they would sure have denyed him to have been the Son of David . There was reasoning concerning him when he was with them , Joh. 7. and I do believe , part of it was about the generation of which he came . And this was so commonly knowne , that the blind man that sat by the way side could cry out , Jesus thou Some of David , have mercy on me ; thou Sonne of David , have mercy on me , Luke 18. 38 , 39. It was so common , that he came from the loines of his Father David according to the flesh , that it was not so much as once questioned . And when Herod demanded ( Mat. 2. 4 , 5 , 6. ) of the chiefe Priests and Scibes of the people where Christ should be borne , they said unto him in Bethlehem of Judea : for thus it is written by the Prophet , And thou Bethlehem in the land of Judea , art not the least among the Princes of Judah , for out of thee shall c●me a Governour that shall rule my people Israel : ( For out of thee ) Mark that ; if Mary had not been of Judah , Christ had not come out of Judah . But Christ came out of Judah , therefore Mary is also a daughter of Judah . and this is evident , as saith the Scripture , for our Lord sprang out of Judah , Heb. 7. 14. Againe , when Christ the Saviour was to come into the world , at that time the Scepter was to depart from Judah , according to the prophesie of Jacob . The Scepter shall not depart from Judah , nor a Lawgiver from between , his feet until Shiloh come , Gen. 49. 10. Now the Scepter was then departed from those that were Jews by nature , and also the lawgiver , and Herod who was a stranger , and not of Judea , was King over them , as Caesars Deputy ; and Caesar Augustus imposed lawes on them . The stuborn Jews also confessed the Scepter to be departed when before Pontius Pilate a Romane governour of ●udea , they cryed out against Christ : We have no King but Caesar , Joh. 19. 15. Nay further , the Jewes from that day to this have beene without a ●ing of their owne nation to governe them ; they never had the Scepter swayed since by any of themselves , but have been a scattered despised people , and have been as it were liable to all dangers , and for a long time driven out from their countrey , and scattered over all the Nations of the earth , as was prophesied concerning them , Je● . 24. 9. Zek. 5. 14 , 15. And yet these poor souls are so horribly deluded by the devil , that though they see these things come to passe , yet they will not believe . And one reason among many , of their being thus deluded , is this , they say that the word Scepter in that 49. of Gen. is not meant of a Kingly Government , but the me●ning is ( say they ) a rod , or persecutions shall not depart from Judah , till Shiloh come , Now they doe most grosly mistake that place ; for though I am not skilled in the Hebrew tongue , yet through grace , I am enlightned into the Scriptures , whereby I find that the meaning is not persecutions , no● the rod of afflictions , but a Governour or Scepter of the Kingdome shall not depart from Judah till Shiloh come . And that this is the meaning of the place , weigh but the very next words of the same verse , and you will find it to be the Scepter of a King that is meant : for he addeth nor a Lawgiver from between his feet . Marke it , The Scepter , nor a Lawgiver ; the Legislative power depending on the Scepter of the Kingdom shall not depart from Judah untill Shiloh come . According to that Scripture , written in Isa. 7. 16. For before the Child shall know to refuse the evill and chuse the good , the land which thou abhorrest shall be forsaken of both her Kings : which Scripture hath been fulfilled , from that same time . But a word to the Jews exposition of the Scepter to be a rod , or persecutions , saying , that persecutions shall not depart from Judah till Shiloh come . This cannot be the meaning of the place ; for the Jews have had rest oftentimes , and that before Shiloh did come , at one time they had rest fourscore years , Judges 3. 30. againe , And the land had rest from warre , Jo●h . 14 , 15. And againe , & the Lord gave them rest round about according to all that he sware unto their fathers ; and there stood not up a man of all their enemies before them , Jos. 21. 44. Jos. 22. 4. 23. 1. And the land had rest forty years , Jud. 3. 11. There was rest many a time from persecution and from the rod , th●ugh it we but for a season , but the Scepter , or Kingdome , did no● depart from Judah , and a law-giver from between his feet ti●● Shiloh came . Againe , to prove that Jesus is the Christ , it is cleer from the hand of God against the Jews for putting him to death : What was the reason why they did put him to death but this , he did say that he was the Christ the Sonne of God ? Luke 22. 70. Then said they all , Art thou the Sonne of God ? And he said , ye say that I am : that is , * I am he as you say , I am the son of God , Yea the only begotten Son of the Father , and I was with him before the world was . Now the Jews did put him to death for his thus owning his own , That is , for not denying of his Sonship , but making himself equal with God ; therefore did they put him to death , Joh. 1● . 7. Now God did , and doth most miserarably plague them to this very day for their crucifying of him ; But I say , 〈◊〉 he not been the Christ of God , Gods Son , he would not have laid sin to their charge , for crucifying him ; but rather have praised them for their zeale , and for taking him out of the way , who did rob God of his honour , in that he made himselfe equal with God , and was not . He would have praised them for doing the thing that was right , as he did Phinehas the son of Eleaz●r , for executing judgement in his time , on the adulterer and adultere●le , Numb . 25. 8. But in that he said he was the Sonne of God , and accounted it no robbery so to call himself , Phil. 2. And seeing that they did put him to death , because he said he was th● Son of God , And in that God doth so severely charge them with , and punish them for their sin in putting him to death , for saying that he was the son of God , it is evident that he was and is the sonne of God , and that Saviour that should come into the world . For his blood hath been upon them to this very day for their hurt , according to their desire , Mat. 27. 25. Againe , Jesus himselfe doth in his day hold forth that he is the Christ , where he saith , the time is fulfilled and the Kingdome of heaven is at hand , Mat. 1. 15. What time is this th●● Jesus speaks of ? Surely , 〈◊〉 that of Daniels Seventy weeks , spoken of in Chap. 9. 24. when he saith Seventy weeks are determined upon thy people to finish transgression , and to make an end of sin , and to make reconciliation or satisfaction , for iniquity , and to bring in everlasting righteousness , and to anoint the most ho●y : this time , that here Daniel speakes of , is it that Christ saith hath an end ▪ and the argument that he brings to perswade them to believe the Gospel , is this , the Kingdome of God is at hand , ( according as was prphesied of it by Daniel ) repent , and believe the Gospel . Repent , and believe that this is the Gospel ; And that this is the truth of God , Consider , that Daniel had a revelation of these daies from the Angel of God , and also the time in which it should be accomplished : Namely , Seventy weekes was the determined time of the Messias his comming , from the time when the Angel spake these words to Daniel : Seventy weekes , that is about 490 years , if you reckon every day in the said twenty weekes for a yeare , a day for a yeare : a day for a yeare ; for so is the holy Spirits way sometime to reckon dayes , Ezek. 4. 6. and this the Jews were convinced of , when Christ saith to them , ye Hypocrites , ye can discerne the face of the skie , but can you not discerne the Signes of the time ? Mat. 16. 3. Do you not see that those things that are spoken of as forerunners of my comming , are accompli●hed ? Do you not see that the Scepter is departed from Judah ? Doe you not see the time that Daniel spake of is accompli●●ed also ? There shall no Signe be given you but the sign of the Proph●t J●nab● O ye hypocritical generation , ver . 4. Another argument to pr●ve that Jesus is ●he Chri● , is this , By his power , the blind ●ee , the 〈◊〉 walke , t●e dea heir , the d●mbe speak , the dead are raised up , the divels are dis●o●fesled In Es●● 5 〈◊〉 . 4. it is thus pro●he●●ed of him . Beh●ld , your God will come with a vengeance ; even God with a reco●pence , he will 〈◊〉 and save you . But how shall we know when he is come ? Why , th●n the eyes of the blind shall be opened , and the eares of the deafe shall be unstopped , then shall the lame man leape as an hart , and the ●o●gue of the dumbe shall sing , for in the wildernesse shall waters breake forth , and streames in the desart , v●r . 5. 6. Now which John would know whether he were the Christ or no , Jesus sends him this very answer , Go and tell John ( saith he ) what you hear and see , The bl●nd receive their sight , and the lame walke , the ●epers are cleansed , the deaf hear , the dead are raised , and the poor have the Gospel preached unto them , Mat , 1● . 3 4. 5. Another Argument that doth prove this Jesus to be the Christ is this , namely , he to whom it was revealed that he should see him , though he waited long for him . So soone as ever he did but see that sweet B●be that was borne of the Virgin Mary , he cryed out , Lord , now lettest thou thy servant depart in peace according to thy word : for mine eyes have seene thy Salvation , which thou hast prepared before all people , as it is in Luke 2. 26 , 27 , 28 , 29 , 30 , 31. The Prophetesse Anna also so soone as shee had seen him , gave thanks to the Lord , and spake of him 〈◊〉 all those that waited for redemption in Israel , ver . 36 , 37 , 38. Another Argument is the signe of the Prophet Jonah . He , even Jonah , was three dayes and three nights in the whales belly , Jonah 1. 17. And Jesus makes this very thing an argument to the Jews that he was the true Messias , where he saith , A wicked and adulterous generation seeketh after a signe , that is , they would have me to shew them a signe to prove , that I am the Saviour , & there shall no sign be given to them , but the sign of the prophet Jonah . For as Jonah wa● Three dayes : and three nights in the whales belly , so shall the So● of Man be three dayes and three nights in the heart of the earth , Mat. 12. 39 , 40. And this , the Apostle makes mention of to be accomplished , where he saith , The Jews slew Jesus , and hanged him on a tree , Act. 10. 39. and laid him in a Sepulchre , Mat. 27. But God raised him up the third day , & shewed him openly , Acts 10. 40. Another Scripture argument to prove that Jesus is the Christ , is this , that there was not one of his bones broken , which thing was foretold and typed out by the paschal Lambe , where he saith , thou shalt not leave any of it until the morning , nor break a bone of him , Exod. 12. 46. Numb . 9. 12. which thing was fulfilled in the Sonne of the Virgin , ( though contrary to the customes of this Nation ) as it is written , Then came the Souldiers and brake the legs of the first , and of the other that was crucified with him . But when they came to Jesus and saw that he was dead already , they brake not his legs , Joh. 19. 31 , 32. That the Scripture should be fulfilled , a bone of him shall not be broken , ver . 36. Another Scripture demonstration is , in that they did ful●● the saying that was written , They parted my rayment among them , and for my vesture they did cast lots . Psal. 22. 18. But this was also ●ulfilled in Jesus , as it is written : Then the Souldiers , when they had crucified Jesus , took his garments , and made four parts , to every Souldier a part , and also his coat . Now the coat was without seame ; They said therefore among themselves , let us not rent it , but let us cast lot● whose it shall be ; that the Scripture might be fulfilled which saith , They parted my rayment among them , and for my vesti●● they did cas● lots , John 19. 23 , 24. Againe , the Scripture saith , they shall look on me whom they have pierced , Zach. 12. 10. But the Souldier thrust a spear into his side , that it might be fulfilled which was written , They shall look on him whom they have pierced , Joh. 19 , 34 , 35 , 36 , 37. Now then , seeing this is the truth of God that Jesus that was borne of the Virgin is the Christ of God ; how horribly are those deceived who look on Jesus the son of Mary , to be but a shadow or type , of something that was afterward to be revealed ; whereas the Scriptures most lively hold him forth to be the Christ of God , and not a shadow of a spirit , or of a body afterwards to be revealed , but himselfe was the very substance of all things that did any way type out . Christ to come ; and when he was indeed come , then was an end put to the law for righteousness , or justification to every one that believeth ; Christ is the end of the law for righteousness to every one that believeth , as it is written , Rom. 10. 4. That is , he was the end of the ceremonial law , and of that commonly called the moral law , the substance of which is laid down , Exod. 20. from the first to the 17 verse , though that law , as handed out by Christ , still remaines of great use to all believers , which they are b●und to keepe for sanctification , as Christ saith , Mat. 5. 19. verse , to the end of the Chapter . But Christ Jesus hath obtained everlasting righteousness , having fulfilled all the law of God in the body of his flesh wherein he also suffered on the Cross without the gates , and doth impute this righteousness to poor man , having accomplished it for him in the body of his flesh , which he took of the Virgin , Gal. 4. 4 God sent forth his son made of a woman a , made under the law , that is , to obey it , and to bear the curse of it , being made a Curse for us , Gal. 3. 13. to redeem them that were under the law , That is to redeem such as were ordained to life eternal , from the curse of the law . And this he did by his birth , being made or borne of a woman ; by his obedience , yea , by his perfect obedience he became the Author of eternal salvation to all them that obey him , Heb. 5. 8 , 9. and by his doing and suffering , did compleatly satisfy the law and the justice of God , and bring in that glorious and everlasting salvation , without which we had all eternally been undone , and that without remedy ; for without shedding of his blood there was no remission . Secondly , seeing Jesus Christ , ●he son of the virgin Mary , was and is the Christ of God : and that Salvation came in alone by him , for there is salvation in no other , Acts 4. 12. then how are they deceived , that think to obtain salvation by following the Convictions of the Law , which they call Christ ( though falsely ) when alas , let them follow those convictions that do come from the law , and conscience set on worke by it , I say , let them follow all the Convictions that may be hinted in upou their Spirits from tha● law , they shall never be able to obtaine salvation by their obedience to it , for by the law is the kuowledge of sin , Rom. 3. 20. And It is not of workes least any man should boast , as those fond Hypocrites called Quakers would do . And again , If righteousness comes by the law , then Christ i● dead in vaine , Gal. 2. 21. Bu● that no man is justified by the workes of the law , it is evident , for the just shall live by faith , Gal. 3. 10. Which living by faith , is to apply the Lord Jesus Christ his benefits , as birth , righteousnesse , death , blood , resurrection , ascension , and intercession , with the glorious benefits of his second comming to me , as mine , being given to me ; and for me , and thus much doth the Apostle signi●ie , saying ; The life which I now live in the flesh , I live by the faith of the Son of God , whe loved me , and gave himself for me , Gal. 2. 20. Againe , Seeing Gods Christ which was with him before the world was , John 17. ver . 5. took upon him flesh and blood from the Virgin Mary , ( who was espoused to Joseph the Carpen●er ) and in that humane nature yielded himself an offering for sin , ( for it was the body of his flesh by which sin was purged , Col. 1. 22. ) I say , seeing the son of God as he was in a body of flesh , did bring in salvation for sinners , and by this meanes , as I said before , we are saved , even by faith in his blood righteousness , resurrection , &c. How are they then deceived who own Christ no otherwise then as he was before the world began , who was then without flesh and blood ( for he took that in time of the virgin , Gal. 4. 4. Heb. 2. 14. ) I say , they are wickedly deluded who own him no otherwise but as he was before the world was : For in their owning of him thus and no otherwise , they do directly deny him to be come in the flesh , and are of that Antichristian party which John speaks of , Joh. 4. 3. v. Every Spirit that confesseth not that Jesus Christ is come in the 〈◊〉 , is not of God ; and this is that sprit of Antichrist , whereof you have heard that it should come , and even now already it is in the world . Now because the enemy doth most notably wrest this Scripture , as they do others , to their own damnation , I shall speak something to it ; and therefore , when he saith , every Spirit that confesseth not that Jesus Christ is come in the flesh , is not of God , his meaning is , Every spirit that doth not confesse that that Christ that was with the father before the world was , did in the appointed time of the father come into the World , took on him a body from the virgin , and was very man as well as very God , and in that body of flesh did do and suffer whatsoever belonged to the sons of men for the breach of the holy law of God , and impute his glorious righteousnesse which he fulfilled in that body of his flesh , to the soules that shall believe , 〈◊〉 what he hath done and is a doing in the same body . And that this is the mind of the Spirit of God , consider , First , he himself saith , handle me and see , for a Spirit hath not flesh and bones , as ye see me have , when his disciples had thought he had been but a spirit , Luke 24 39 , 40. Now that in this flesh he died for sins , consider secondly that Scripture which saith , Who his own sel● ( that is the Christ that was born of the Virgin ) did bear our sins in his own body on the tree . See Col. 1. 22. in the body of his flesh , saith he , to present you holy and unblameable , & unreproveable in his sight . Now that he arose again from the dead with the body of flesh wherewith he was crucified , consider , that forenamed Scripture , Luke 24. 39 , 40. spoken after his resurrection . Now that he went away with the same body from them into heaven , consider that it is said , And he led them out as , farre as Bethany , and he lift up his hands & blessed them : & it came to pass while he blessed them , he was carried from them , & carried into heaven , Lu. 24. 50 , 51. This is the meaning of those words therefore ; Jesus Christ is come into the flesh , that is , Jesus Christ hath come in the flesh that he took of the Virgin , hath brought us who were enthralled to the law , the divel , and sin , to liberty ; and that by his obedience and death . For asmuch then a●●h children were 〈◊〉 of flesh and blood ( saith the Scripture ) he , Christ also himself took part of 〈◊〉 same ; Wherefore ? that though death 〈…〉 desir●y him 〈◊〉 had the power of 〈◊〉 , that is the devill , and deliver them who through feare of death , were all their time subject to 〈◊〉 Heb. 3. 14 , 15. For he was delivered for our offer●es , and was raised again for our justification , Rom 4. 25. For he , even that man , through the power of the eternal Spirit , did offer up himself without spot to God ; and thereby , o● by that offering , obtained eternall redemption for us , Heb. 9 12 , 14. And therefore I say again and again , look to your selves , that you receive no Christ except Gods Christ : for he is like to be deceived that will believe every thing that calls it selfe a Christ. For m●●y , saith he , shal ●ome in my name , and shall deceiue many , Matth. 24. 5. Now having spoken thus much touching the Saviour , the Lord Jesus Christ , I shal , according to the assiistance of the Lord Jesus , proceed , and shall speak somthing of his Godhead , Birth , Death , Resurrection , Ascension , and Intercession ; together with , his most glorious and personal appearing the second time , which will be to raise the dead , and bring every work to judgment , Eccles. 12. 14. ANd first I shall shew you that he is very God , Co-eternal , and also Co-equal with his Father . 2. That by this Son of Mary ( which is equal with his Father ) the world was made . 3. That he in the fulnesse of time , was made of a woman , made under the Law , to redeem them them that were ( or are ) under the Law ; that is , was borne of a woman : And in our nature ( for he made himselfe of no reputation , and took on him the forme of a servant , and was made in the likenesse of men ) and in our stead he did fulfill the Law in point of Justification , Rom. 10. 4. and was crucified for our transgre●●ions , 1 Cor. 1. 23 , 24 , 25. 4. That very body of the sonne of Mary which was crucified , did rise again from the dead , after he had been buried in Josephs Sepulchre ; that he in that very body ascended up into heaven ; and in that very body shall come again to these ends . 1. First to judge the quick and the dead . 2. To receive his Saints to himselfe . 3. To passe eternal condemnation on his enemies . These things in brief I shall touch upon , according to the wisedom given me . And therefore that Christ is very God , I shall first prove by plain texts of Scripture . 2. From the testimony of God , Angels , and men , witnessed by the Scriptures . 3. By several Arguments drawn from Scripture , which will prove the same clearly . 1. Then to prove it by the Scriptures ; though indeed the whole Book of Gods holy Scripture , testifie these things plainly to be most true , yet there be some places more pregnant and pertinent to the thing then others ; and therefore I shall mention some of them : As first , minde that in Prov. 8. v. 22 , &c. and there you shall finde him spoken of under the name of Wisedome , the same name that is given him in 1 Cor. 1. 24. I say in that place of the Prov. above mentioned , you shall find these expressions from his own mouth . The Lord possessed me in tho beginning of his way before his works of old . I was set up from everlasting , from the beginning : or ever the earth was , when there was no depths , I was brought forth ; while there was no fountaine abounding with water . Before the mountains were s●tled , before the hills , was I brought forth . While as yet he had not made the Earth , nor the fields , nor the highest places of the dust of the world . When h● prepared the Heavens , I was there ; when he set a compasse upon the face of the depth : when he established the clouds above ; when he strengthened the fountaines of the deep : When he gave to the Sea his decree , that the waters should not pass ●his commandement . When he appointed the foundations of the Earth ; then was I by him , as one brought up with him : And I was daily his delight , rejoycing in the habitable parts of the Earth , and my delight was with the Sonne of men . Also John 1. 1 2. you have these words spoken of Christ , In the beginning was the word , and the word was with God , and the word was God. The same was in the beginning with God. As also in Heb. 1. 2. the Apostle being about to prove the Sonne of Mary to be very God , saith ; He hath in these latter daies spoken to us by his Sonne ; which sonne is the sonne of Mary , as in Matth. 3. But ( saith the Apostle ) Heb. 1. 8. to the Sonne he saith , Thy Throne , O God , is for ever and ever , a Scepter of righteousnesse is the Scepter of thy Kingdome . Again , in John 17 5. you have the words of the sonne of Mary for it , saying , And now Father , glorifie thou me with thine own selfe , with the glory that I had with thee before the world was . Again , he himself saith , before Abraham was , I am : And again , I and my Father are one . And in Phil. 2. 5. the Apostle saith , Let the same mind be in you which was also in Christ Jesus ; who being in the form of God , thought it ●o robbery to be equal with God , but made himselfe of no reputation , and took on him the forme of a servant , and was m●de in the likenesse of men . Also Rev. 2. 8. Christ himselfe saith , I am the first and the last , which was dead , but am alive . And thus have I quoted some few Scriptures to prove that the Sonne of Mary is the true God. 2. I shall give you the testimony of God himselfe touching the truth of this , viz. That Christ , the Sonne of the Virgin , is the true God. And first see Zach. 13. 7. and there you shall finde these words , Awake O Sword against my Shepherd , and against the Man that is my fellow , saith the Lord of Hosts . In this place the Lord doth call that Man his fellow , which he doth not doe to any meer creature . Again , in Ma● . 3. 17. he calls him his beloved sonne , saying , This is my beleved Sonne in whom I am well pleased And in the foresaid place of the Hebrews , Cap. 1. the Apostle advancing the Lord Jesus , brings in this question , To which of the Angels said he at any time , thou art my Sonne ? Ver. 5. But to the Sonne he s●●h , ver . 8. Thy Throne , O God , i● for ever and ever . And this farre of the testimony that God himselfe hath given of the Son of Mary , Jesus Christ. 3. The Angels do shew that he is God ; first , in that they do obey him . 2. in that they worship him . 1. That they obey him , is clear , if we compare Rev. 21. 9. with Rev 22. 6. In the first of these places we finde , that there came one of the Angels of the seven vials , which had the seven last plagues , and talked with John. He came not of himselfe ; for in that 22 Cap. ver . 6. he saith , The Lord sent his Angel , to shew unto his servants the things that must be done . Now , in the 16. verse you may see who this Lord God is : He saith there , I Jesus , have sent mine Angel , to testifie these things in the Churches . * I am the ro●t ( as well as ) the Ofspring of David , and the bright and morning star . I say this obedience of the Angels doth testifie that Jesus , which is the Sonne of Mary , is the true and very God ; for they do obey God only . Secondly , The Angels doe shew that the sonne of Mary is the true God , in that they do not onely obey him , but worship him also yea , they are commanded so to doe , Heb. 1. 6. where it is wri●ten , When he bringeth his first bego●ten into the world , he ( i e ) God , saith , And let all the Angels of God worship him , viz. the sonne of Mary . Now the Angels themselves command that we worship none but God , Rev. 22. 8 9. When John fell down to worship the Angel , the Angel said , See thou doe it not , for I am thy fellow-servant ; worship God Now , if the Angels should command to worship God , and they themselves should worship him that by nature is no God , they should overthrow themselves , in comm●●ding one thing , and doing another , and so lose their own habitations , and be shut up in chaines of darknesse , to be punished with everlasting destruction from God himselfe at the great day . And thus much concerning the testimony of Angels touching Jesus , the Sonne of Mary , the Sonne of God , yea , very an● true God Isa. 9. 6. Now followeth David hi● testimony among other of th● Saints , who witnesse Jesus the Sonne of Mary to be true God ; and that you may finde in Psa. 110. 1. where he saith , The Lord said unto my Lord , sit thou on my right hand , till I make thine enemies thy footstoole . Also Isaiah in the 9. Chap. verse 6. saith , For unto us a Childe is borne , unto us a Sonne is given , and the government shall be upon his shoulders , and his name shall be called Wonderfull , Councellor , the mighty God , the everlasting Father , the Prince of peace . Of the increase of his government and peace there shall be no end , upon the Throne of David ( which is not , nor never was the heart of any believer ) and upon his Kingdome to order it , and to establish it with judgment and justice , from henceforth even for ever . The zeale of the Lord of Hosts will doe this . Again , see Peters testimony of this sonne of Mary ; When Jesus asked his Disciples , Whom say ye that I am ? Peter , as the mouth of the rest , said , Thou art Christ , the sonne of the living God , Matth. 16. 16. Also , when Thomas , one of Christs disciples , would not be perswaded by the others that they had se●n the Lord , except he did also see in his hands the print of the Nailes , and put his fingers into the prin● of the Nails , and thrust his hand into his side 〈◊〉 he would not believe . Sai●h the sonne of Mary , Reach hither thy singers , and behold my h●nds , and reach hither thy hand , and thrust it into my ●ide , and be not faithlesse but believing ; and then Thomas breaks out with a mighty faith , and a glorious testimony for his Master , and saith , My Lord , and m● God , John 20. 27 , 28. Again , see Pauls testimony of him , Rom. 9 ▪ where , speaking of the s●nne of Mary , he saith , That Christ came of th● Fathers , who is over all , God blessed for ever , amen . And the Apostle John doth also witness as much , 1 John 5. 20. where speaking of Jesus Christ , he saith on this wise , And we know that the Sonne of God is come , and hath given us an understanding , that we might know him that is true , and we are in him that is true ( Who is that ? why , saith John ) even in his Sonne Jesus Christ. Who is he ? Why , This is the true God , and eternal life . I could here also bring in the testimony of the very Devils themselves , as Luke 4. 41. Luke 8. 28. where he is by them acknowledged to be the Son of the living God : But it is needlesse so to doe , for we have plainly proved it already . Now followeth the several Scripture-arguments , which will prove that Jesus the son of Mary is very God. And First , There is none but he that is the true God , can satisfie the justice of the true God for the breach of his holy Law : But if you compare Isa. 53. 6. with Matth. 3. 17. you shall finde , that Jesus the sonne of Mary did give God a full and compleat satisfaction for the breach of his holy Law ; therefore Jesus the son of Mary must needs be the great and true God. Secondly , He that hath power of his own to lay down his life , and hath power of his own to take it up again , mu●● needs be the true God ; but this did Jesus the sonne of Mary the Virgin ; therefore h● must needs be the true God , Job . 10. 8. Rom , 1. 4. Thirdly , There was never any able to bear the sins of all the believers in the world , that ever were , now are , or hereafter shall be , but the true God But Jesus , the sonne of the Virgin Mary , did bear them all , in his own body on the 〈◊〉 1 Pet. 2. 24. Isa. 53 6. Therefore Jesus the● sonne of Mary must needs be true God as well as man. Fourthly , There was never any meer man able , by his own power , to overcome the Devil in all his temptations , but he that is also the true God ( for Adam in his state of innocency was overcome by them , and fell under them : ) But Jesus the sonne of the Virgin did overcome them all by his own power ; there ore ( see Gen. 3. 15. Isa. 51. 9. Isa. 63. 5. Matth. 4. Luke 4. ) he is very God as well as very man. Fifthly , There was never any that did call himselfe the true God ( and was not ) which did please God in so doing , But Jesus the sonne of Mary did call himselfe the true God , or account himselfe equal with God ( which is all one ) yet God was well pleased with him , Phil. 2 , 6 , 7. John 8. 29. And therefore Jesus the sonne of Mary must needs be true God as well as man. Sixthly , There was never any that had all power in heaven and in earth , but the true God. Jesus the sonne of the Virgin Mary , who was espoused to Joseph , hath all power in Heaven and in Earth in his own hand . Therefore , Matth. 28. 18. he is the true and great God. Seventhly , There was never any able to keep poor souls from falling from God , saving he that is that is the true God. Jesus the sonne of Mary did , and doth this , John 10. 27 , 28 , 29 , 30. John 17. 12. Therefore , &c. Eighthly , Never could any justly call himselfe the first and the last , except the true God , nor truly ( as the Lord did say ) I am . But these did Jesus the sonne of Mary , Rev. 1. 1. compared with v. 17 , 18. Rev. 2. 8. and Joh. 8. 58. Therefore Jesus must needs be true God as well as man. 9. Never was there any that could absolutely forgive sinnes but God , Mar. 2. 7 Luke 5. 21. But Jesus the sonne of the Virgin Mary , can forgive sinnes , Luk. 5. 10. Mar● 2. 5. Therefore Jesus the son of M●r● must n●eds be true God as well as man. Tenthly , The Scriptures never call any the true and living God ; but he that is the true God. The Scriptures call Jesus , the sonne of the Virgin the true God , Isa. 9 6. ● John 5. 20. Therefore he is the true and great God. 11. He that made all things , whether they be visible or invisible ▪ whether they be Thrones or Dominions , or Principalities , or Powers , must needs be the true God But Jesus the son of the Virgin Mary did make all these , Col 1. 14. ●0 the 18. John 1. to v. 16. Heb. 1 , 2 , 3. And thereforre he is the true God as well as man. 12. The blood of a meer finite creature could never obtain eternal redemption for sinners . But the blood of Jesus , the sonne of the Virgin Mary , hath obtained eternal redemption for sinners , Eph. 1. 7. Heb. 9. 12 , 14. Heb. 10. 19 , 20. Therefore the blood of the sonne of the Virgin must needs be the blood of God. And so the Apostle calleth it , saying to the Pastours of the Churches , feed the Church of God , which he hath puchased with his own blood , Acts 20. 28. 1 John 3. 16. 13. Never was there any that could overcome death in his own power , but the true God ▪ Hos. 13. 14. Jesus the sonne of the Virgin Mary did overcome death by himselfe , Heb. 2. 14 Therefore , &c. 14. He that searcheth the hearts , and knoweth the thoughts of men , must needs be the true God , Jer. 17. 10. But Jesus the sonne of the Virgin doth , Luke 5. 22. Luke 9. 47. John 2. 24 , 25. Therefore , &c. 15. He that by his own power commandeth the raging Sea , must needs be the true God , Job 38. 10 , 11. Prov. 8. 29. But this did Jesus the sonne of Mary , Mark 4. 39 , 41. Luke 8. 24. Therefore , &c. 16. He that is the wisedom , power , and glory of God , must needs be the true God. But Jesus the sonne of the Virgin is all these , as 1 Cor. 1. 23 , 24. Heb. 1. 1 , 2 , 3. Therefore Jesus the son of the Virgin must needs be true God as well as man. The next thing that I am to pro● is this ; Namely , That by ●● Jesus Christ , the sonne of th● Virgin , the World was made And here I shall be brief , ●●ving touched on it alrea● Only I shall lay down some● the Scriptures , that hold for this to be a truth , and sop● to the next things that I●tend to speak of . ANd therefore in the f●● place , see Heb. 1. 1 , 2. wh● the Apostle is speaking of ●● Sonne of God , which So●● was borne of the Virgin M●● according to these Script●● mentioned before , Matth. 18 , to 23. Luke 2. Matth. 3. ● where God himself saith , T● is my beloved fonne , &c. T● Sonne of God , saith the Ap●stle , by whom God hath spoken to us , by him also he made the Worlds . And Col. 1. the Apostle speaking of the deliverance of the Saints , saith , Who hath delivered you front the power of darknesse , and translated you into the Kingdome of his dear Sonne , in whom we have Redemption through his blood , even the forgivenesse of sinnes . And is that all ? No , but He is ( also ) the image of the invisible God , ver . 15. The first born of every Creature . And in ver . 16 , 17. By him were all things created that are in heaven , and that are in earth , visible and invisible , whether they be Thrones , or Dominions , or Principalities , or Powers : all things were created by him and for him . And he is before all things , and by him all things consist . Also Heb. 1. 10. it is thus written of this Sonne of God , Christ Jesus the sonne of Mary , And then Lord in the beginning hast laid the foundations of the Earth , and the Heavens are the work of thy hands . And again , John 1. and the first nine verses , the Evangelist or Apostle , speaking of the Son , saith , In the beginning was the Word , which Word was the Son , Rev. 19. 12 , 13. This Word or Son was with God , and the Word was God. All things were made by him , and without him was not any thing made that was made . In him was life , and the life was the light of men ; And the light shined in the darknesse , and the darknesse comprehended it not . But in the ninth verse of this first Chapter of Joh. it is written , That was the true light , which lighteth every one that cometh into the world . Now seeing the Lord hath brought me thus farre ; and because the Quakers by wresting this Scripture , do not onely split themselves upon it , but endeavor also to split others , I shall therefore , before I proceed any further ' speak a few words to it ; and they are these that follow . The Apostle in these nine first Verses , or most of them , is speaking of the Divinity , or Godhead of the Sonne of Mary , and shewing that he made the World : Now in this ninth verse he speaketh of Man as he is in his comming into the world , and not as he is a regenerate person . Now every man , as he comes into the world , receives a light from Christ as he is God , which light is the Conscience , that some call Christ , though falsly . This Light , or Conscience , will shew a man that there is a God , and that this God is Eternal , Rom. 1. 20. This light doth discover this Eternal God , by his works in the world ; for saith the Scripture before named , The invis●ble things of him ( meaning God ) from the Creation of the world are clearly seen , being understood by the things that are made ; even his eternal power and Godhead . This light also will reprove of sinne , or convince of , and make manifest sins against the Law of this Eternal God : So , that man , before he is regenerate , is able by that light to know that sins against the Law , are sins against God , as is manifested in the unconverted Pharisees , who , ( as Christ told them ) had neither the love of God , nor the word of God abiding in them , John 5. 38 , 42. yet knew sins against the Law to be sins ; for they were offended at a woman for committing adultery , which act was forbidden , Mat. 5. 27 , 28. by the Law ; and ti● said also , they were convicted of sinne by their own consciences , John 8. 7 , 8 , 9 , 10. Again , the Apostle writing to the Corinthians , and admoni●hing them to walk orderly , 1 Cor. 11. 14. turnes them to nature it selfe , saying , Doth not even Nature it self teach you &c. This Light surely is that wherewith Christ as he is God , hath enlightned every man that commeth into the world , which doth convince of sins against the law of God. Therefore , as the Apostle saith , Rom. 1. 20. They are left without excuse . That is , they have their own conscience that doth shew them there is a God ; and that this God is to be served and obeyed : and the neglect of this will be sure to damn them , though the obedience to the Law will not save them because they are not able to make a full recompence to God for the sins that are past ; neither are they able for the time to come , to yield a fall , con●in●al , and compleat obedience ●o the law of this Alm● 〈…〉 finite , and Etern●l 〈…〉 as many as are of 〈…〉 of 〈…〉 for it is written , Cursed is every one that continueth not in all things that are written in the book of the Law to doe them . * But that no man is justified by the works of the law , it is evident : For the just shall live by faith , Gal. 3. 10 , 11. But now , though Christ , as he is God , doth give a light to every one that cometh into the world , which light is the conscience ( as they themselves confesse ) yet it doth not therefore follow that this conscience is the spirit of Christ , or the work of grace , wrought in the heart of any man whatsoever ; for every one hath conscience , yet every one hath not the spirit of Christ : For Jude speaks of a company of men in his days , who had not the spirit of Christ , Jude 19. These be they who separate themselves , ( saith he ) sensual , having not the spirit . Yea , Heathens , Turks , Jewes , Pagans , Atheists , have that also that doth convince of sinne , and yet are so farre from having the spirit of Christ in them , that it is their great delight to serve their lusts , this world , their sinnes ; whereas the Apostle saith plainly , If Christ be in you , the body is dead because of sinne , but the spirit is life for righteousnesse sake . So that those who are alive to their sinnes , have not the spirit of Christ. Nay , let me tell you , the very Devils themselves , who were thrown from their first state for sinne , 2 Pet. 2. 4. have such a taste of their horrible sins , that when they did but suppose that Jesus was come to put an end to their tyrannical dealing with the world , and to bring them to judgement for their sinnes ( to which they know they shall be brought ) it made them cry out , Art thou com● to torment us before the time ? James doth also signifie thus much to us , where he saith , The Devils also believe , and tremble , James 2. 19. Which beliefe of theirs is not a believing in Christ to save them ; for they know he did not take hold on their Nature , Heb. 2. but they do beleeve that Christ will come to their everlasting torment ; and the belief of this doth make these proud Spirits to tremble . Again , Man at his coming into the world hath this conscience given him , which doth convince of sinne , John 1. 9. John 8. 9. yet man as he commeth into the world , hath not the spirit of Christ in him ; for that must be received afterward , by the preaching of the word , which is preached by the Ministers and servants of Jesus Christ. This is Gods usual way to communicate of his spirit into the hearts of his Elect ; and this is 〈◊〉 in so many words , where ( Peter preaching to a certaine number , the Scrpture saith , While Peter yet spake these words , the holy Ghost , o● holy Spirit , fell on all those that heard the Word , And again , in Galat. 3. verse 2. & 5. compared together , Received ye the spirit by the works of the Law. ( saith the Apostle ) or by the hearing of Faith ? or the Gospel , which is the word of faith preached by us ? Which Spirit , as Christ saith , the world cannot receive , because it seeth him not , n●ither knoweth him , though his children shall have fellowship with him , to the great comfort of their owne souls , John 14. 16 , 17. But now , this mercilesse butcherer of men , the Devil , that he might be sure to make the soule fall short of glory , if possible , endeavours to perswade the soule , that its state is good ; that it hath the spirit of Christ in it ; and for a proofe of the same , saith he , turne thy mind inward , and listen within , and see if there be not that within thee that doth convince of sin : Now the poor soule , finding this to be so , all on haste ( if it be willing to professe ) through ignorance of the Gospel , Claps in with these motions of in own conscience , which doth command to abstain from this evil , and to practice that good ; which if neglected , will accuse and torment for the same neglect of others , ( Rom. 2. 15 ) both now and hereafter . Now the soule seeing that there is something within that convinceth of sinne , doth all on a sudden close with that ▪ supposing it is the spirit of Christ , and so through this mistake is carried away with the teachings and convictions of its owne Conscience ( being misinformed by the Devil ) unto the works of the law ; under which , though it work all its d●ys , and labour with might and maine , yet it never will be able to appease the wrath of God , nor get from under the curse of the Law , nor get from under the guilt of one sinful thought the right way , which is to be done by believing what another man hath done by himselfe , Heb. 1. 2 , 3. without us on the crosse , without the gates of Jerusalem . See for this , 1 Pet. 2. 24. Heb. 13. 12. The one saith he bare our sins in his own body on the tree ; the other saith it was done without the gate . And thus the poor soule is most horribly carried away headlong , and thrown down violently under the curse of the Law , under which it is held all its dayes , if God of his meer mercy prevent not ; and at the end of its life doth fall into the very belly of Hell. Again , that the Devil might be sure to carry on his design , he now begins to counterfeit the work of grace : Hence he is very subtil , and doth transforme himselfe into an Angel of light , 2 Cor. 11. 14. Now he makes the soule beleeve that he is its friend , and that he is a Gospel-Minister ; and if the soule will but be led by what shall be made known unto it by the light ( or conscience ) within , it shall not need to fear , but it shall do well . Now he counterfeits the new Birth , perswading them that it is wrought by following the light that they brought into the ●world with them . Now he begins also to make them run through difficulties ; and now like Baals Priests , they must lance themselves with knives , &c. Now they must wear no hatbands ; now they must live with bread and water ; now they must give heed to seducing spirits , and doctrines of Devils , which bids them abstaine from marriage , and commands them to abstain from meates , which God hath created to be received with thanksgiving , of them which love and know the truth , as in 1 Tim. 4. 1 , 2 , 3. Now they must not speak , except their spirit moves them , ( I doe not say the spirit of Christ ) though when it moves , they will speak such sad blasphemies , and vent such horrible Doctrines , that it makes me wonder to see the patience of God , in that he doth not command , either the ground to open her mouth , and swallow them up , or else suffer the Devil to fetch them away alive , to the astonishment of the whole world . Object . But you will say , Doth not the Scripture say that it is the spirit of Christ that doth make manifest or convince of sin ? John 16. 8. Answ. Yes , it doth so . But for the better understanding of this place , I shall lay downe this ; namely , That there are two things spoken of in the Scriptures , which doe manifest sin , or convince of sin . First , the Law , as saith the Apostle , Rom. 3. 20. Therefore by the deeds of the Law shall no flesh be justified in his sight , viz. Gods sight : For by the Law is the knowledge of sin . 2. The Spirit of Christ doth make manifest , or reprove of sinne , as it is written , John 16. 8. 9. And when he ( the Spirit ) is come , he will reprove the world of sinne , of righteousnesse , and of judgement ; of sin , because they believe not on me , saith the Son of Mary , which is Christ. Now , the Law doth sometimes by its own power manifest sin without the spirit of Christ ; as in the case of Judas who was convinced of the sin of marther , which made made him cry out , I have sinned ; yet at that time he was so farre from having the spirit of Christ in him , that he was most violently possessed of the Devil , Luke 22. 3 , 4. Again , Sometimes the spirit of Christ takes the Law , and doth effectually convince of sin , of righteousnesse , and judgment to come . Quaer . But you will say , How should I know whether I am convinced by the Law alone , or that the Law is set home eff●ctually by the Spirit of the Lord Jesus upon my Conscience ? Answ. Unto this I answer . First , when the Law doth convince by its own power , without the help of the spirit of Christ , it doth only convince of sins against the Law ; as of swearing , lying , stealing , murdering , adultery , covetousness , and the like . I say it doth only make manifest sins against the Law , pronouncing an horrible curse * against thee , if thou fulfill it not , and so leaves thee ; but it gives thee no strength to fulfill it compleatly , and continually , ( which thou must do , if tho● wilt be saved thereby ) Now thy own strenth being insufficient for these things , having lost it in Adam , thou art a breaker of the Law. Here the Law finds thee in the Sins , and condemns thee for thy sins : but gives thee no power to come wholly out of them : neither doth it shew thee thy right Saviour , to save thee from them * ( which is the son of the Virgin Mary , the Man Christ Jesus ) but commands thee upon pai● of eternal d●mnation to continue in all things that are written in the book of the Law to do them , Gal. 3. 10. And therefore if thou hast been convinced of no other Sins , but wh●t are against the Law , for all thy convictions and horrour of Conscience , thou mayest be but a Natural●man at the best , and so unde●●he curse , Gal. 3. 10. But , perhaps thou wilt say , I am not only convinced of my sins against the law , I have also some power against my sins so that I do in some considerable measure , abstain from those things that are forbidden in the Law. This thou mayest have , and do , as thou thinkest perfectly , as those blinde Pharises called Quakers , do think that they also do , and yet be but a natural man : And therefore I pray consider that place in Rom. 2. 14. the Apostle there speaks on this wise , concerning the Gentiles obedience to the law , For when the Gentiles which have not the law , do by N●ture the things contained in the law , these having not the law are a law unto themselves ; which shew the work of the Law written in their hearts . Which work of the law , Christ as he is God , hath enlightned every one withall , that cometh into the world , Joh. 1. 19. which as the Quakers say , doth convince of Sin , yet of no other than sins against the Law : and therefore must needs be all one light , or law ; for the law is light , Prov. 6. 23. and gives the knowledge of Sin , Rom. 3. 20. And therefore as I said before , so say I now again , If thy convictions are not other then for the sins against the Law , though thy obedience be the strictest that ever was wrought by any man ( except the Lord Jesus , the son of Mary ) thou art at the best but under the Law , and so consequently under the Curse , and under the wrath of God , Gal. 3. 10. Joh. 3. 36. whether thou believest it or not . But now the second thing , how thou shouldest know , whether the Spirit of Christ doth effectually set home the law upon thy Conscience , or not ; And therefore to speak directly to it ; If the Spirit of the Lord Jesus , the Son of God , doth set home the Law effectually ; then the same Spirit of Christ shewes thee more sin then the Sinnes against the Law. For first it shews thee , That all thy righteousnesse is but as filthy-rags , Isa. 64. 6. Thou seest , all thy praying , meditation , hearing , reading , almes-deeds , fasting , reformation , and whatsoever else thou hast done , doest , or canst doe being an unbeliever , deserves at the hands of God his curse , and condemnation , and that for ever : And therefore thou art so far from trusting to it that in some measure thou even loathest it , and art ashamed of it , as being a thing abominable , both in Gods sight , and thine own . * Thou countest thy own performances , when at best , and thine own righteousnesse , a bed too short to stretch thy selfe upon ; and a covering 109 narrow to wrap thy selfe in , Isa. 28. 20. And these things thou seest not overly , or slightly , and as at a great distance , but realy , and seriously , and the sense of them sticks close unto thee . Secondly , it shews thee that thou hast no faith in the man Christ Jesus by nature , and that though thou hadst no other sins , yet thou art in a perishing state because o● unbelief , according to that 16. of John v. 9. of Sin , because they believe not on me . If therefore thou hast been convinced arigh● by the Spirit , thou hast seen that thou hadst no faith in Christ the Sonne of Mary , the Sonne of God , before conversion . It shews thee also , that thou canst not believe in thine owne strength , though thou wouldst never so willingly , yea though thou wouldst give all the world ( if thou hadst it ) to believe , thou couldst not . In the next place It will shew thee , that if thou doest not believe in the Man Christ Jesus , And that with the faith of the operation of God , * thou wilt surely perish , and that without remedy . Also it shews thee that if thou hast not that righteousnesse , which the Man Christ Jesus accomplished in his own person for sinners , I say if thou be not clo thed with that , in stead of thine owne , thou art gone for ever and therefore saith Christ , ( speaking of the Spirit ) when he is come , he shall reprove the world of Sir , and of righteousness too , That is , The Spirit shall convince men and women of the sufficiencie , of that righteousness that Christ in his humane nature hath fulfilled : So that they need not run to the law for righteousness ; for Christ is the end of the law for righteousnesse , to every one that believeth , Rom. 10. 4. Again , if the Spirit of Jesus set eth home the Law upon thy conscience , thou wilt freely confesse , that although the law curseth , & condemneth thee for thy sins , and gives thee no power either to fulfill it , or to come out of thy sins : yet God is just in giving that law , And the Law is ●oly , and the Commandment hol , and just , and good , Rom. 7. 12. Lastly , it also convinceth of Judgement to come ; He ( viz. the Spirit ) shall reprove the world of Sin , of Righteousnesse , yea , and of Judgement too . * Then doth the soul see , that that very Man , that was borne of the Virgin Mary , crucified upon the crosse without the gates of Jerusalem , shall so come againe ; even ●hat same Jesus , in like manner , as he was seen to go up from his Disciples . Yea , they that are thus convinced by the Spirit of Christ , know that God hath appointed a day , in which he will Judge the world in righteousnesse by that Man whom he hath ordained , which is the Man Christ Jesus : for it is he that is ordained of God to be the Judge of quicke and dead , Acts 10. 42. And now , O man , or woman , who ever thou art , that art savingly convinced by the Spirit of Christ , thou hast such an endless desire after the Lord Jesus Christ , that thou canst not be satisfied or con●ent with any thing below the blood of the sonne of God to purge thy conscience withall ; even that blood that was shed without the gates , Heb. 13. 12. Also thou canst not be at quiet , till thou doest see by true faith , that the righteousnesse of the son of Mary is imputed unto thee , and put upon thee , Rom. 3. 21 , 22 , 23. Then also thou canst not be at quiet , till thou hast power over thy lusts and corruptions , till thou hast brought them into Subjection to the Lord Jesus Christ. Then thou wilt never think that thou hast enough faith . No , thou wilt be often crying out , Lord , give me more precious faith , Lord , more faith in thy righteousnesse , more faith in thy blood and death , more faith in thy resurrection : And Lord , more faith in this , that thou art now at the right hand of thy Father in thy humane Nat●r , making intercession for me a ●iserable sinner . And then O poor Soul , if thou comme●h but hither , thou wilt never have an itch●ng eare after another Gospel . Nay , thou wilt say , If a Preshyter , or Anabap●●st , or Independent or Ranter , or Qu●ker , or Papist , or Pope , or an Angel from heaven preach anyother Gospel , let him be accu●s●d , again , and again . And thus have I briefly shewed you , First , how Christ , as he is God , doth enlighten every man that comes into the world . Secondly , what this light will doe , vi●● shew them that there is a God by the things that are made ; and that this God must be worshipped Thirdly , I have shewed you the difference between that light , and the Spirit of Christ the Saviour . Fourthly , I have also shewed you how you should know the one from the other , by their several effects . As first , the first light convinces of sins , but of none other then sins against the Law ; neither doth it shew the soul a Saviour , or deliver ( for that is the work of the Spirit ) from the curse vvherevvith it doth curse it : But I shevved you , that vvhen the Spirit of Christ comes , and vvorkes effectually , it doth not only shevv men their sinnes against the Lavv ; but also shevvs them their lost condition , if they believe not in the righteousness , blood , death , resurrection , and intercession of Jesus Christ the Son of Mary , the Son of God. And thus much I thought necessary to be spoken at this time , touching the nature of Conviction . Now in the third place . Though I have spoken something thing to this thing already , namely , concerning our Lord the Saviour , yet again , in few words , through grace , I shall shew , that he was made , that is , born of a woman , and made under the Law , to redeem them that are under the Law. My meaning is That God is our Saviour . And for this , see Isa. 45 , 15. where you have these words ; Verily , thou art a God that hidest thy self , O God of Israel , the Saviour , and ver . 21. 22 , you have these words . Who hath told it from ancient times ? have not ● the Lord ? and there is no God besides me : a just God and a Saviour , and there is none besides me . Look unto me , and be ye saved all the ends of the earth : Why , who art thou ? for I am God , and there is none else . Also in Isa. 54. 5. For thy maker is thine husband , the Lord of hosts is his name : and thy redeemer the holy one of Israel , the God of the whole earth shall he be called ▪ read also vers . 6 , 7 , 8. of that Chapter . I could abundantly multiply Scriptures to prove this to be a truth , but I shall only m●nd you of two or three , and so pass on . The first is in Jude , ver . 25. To the only wise God our Saviour be glory , and Acts 20 28. Joh. 3. 16. But you will say , How is God a Saviour of Sinners , seeing his eyes are so pure that he cannot behold iniquity , Habak . 1. 13. ? For answer hereunto . First , when the fulnesse of time was come wherein the salvation of Sinners should be actually wrought out , God sent forth his Sonne , ( which Son is equal with the Father ) made of a woman , made under the Law , ( that is , he was subject to the power and curse of the Law ) to this end , to redeeme them that are or were , under the Law , that is , to deliver us from the Curse of the Law being made a Curse for us . From whence take notice , that when the salvation of Sinners was to be actually wrought out , then God sent forth the everlasting son of his love into the world , cloathed with the humane nature , according to that in Joh. 1. 14. Heb. 2. 14. And 1 Tim. 3 , 16. which saith , God was manifested in the flesh , that is , took flesh upon him . 2. This Sonne of God , which is equal with the Father , did in that Flesh , which he took upon him , compleatly fulfill the whole Law : So that the Apostle saith , Christ is the very end of the law for righteousnesse to every one that believes . This righteousness , which this Christ did accomplish , is called the righteousnesse of God , Rom. 3. 22. This righteousnesse of God , is by the faith of Jesus Christ , unto all , and upon all them that believe : my meaning is , it is imputed to so many as shall by faith lay hold on it . This is also part of the meaning of that speech of the Apostle : As many as were baptized into Christ , have put on Ch●ist . That is , by faith have put on the righteousnesse of Christ , with the rest of that which Christ hath bestowed upon you , having accomplished it for you . This is also the meaning of the Apostle , Col 2. 9 , 10. where he saith , For in him ( that is , the sonne of Mary , chap. 1. 13 14. ) dwelleth all the fulness of the Godhead bodily . And ye are compleat in him . That is , in his obedience , and righteousness . Which also the Apostle himselfe doth so hard presse after , Phil. 3. 6 , 7 , 8. saying , Doub●lesse , I count all things but losse , for the excellency of the knowledge of Christ Jesus my Lord , which Lord was crucified by the Jews , as it is 1 Cor , 2. 8. for whom , that is for Christ , I have suffered the loss of all things ( as well the righteousness of the Law , in which I was blameless , * as all other things ) and doe count them but dung . that I may win Christ : And be found in him , not having on mine owne righteousness , which is of the Law , but that which is through the faith of Christ , the righteousness which is of God by faith ; * which is unto all , and upon all them that believe . That place also in the ninth of Daniel , v. 24 , 25. holdeth forth as much , where prophecying of the Messias , he saith ▪ that it is he that came to finish transgression , and to make an end of sin , and to make reconciliation for iniqui●y , and to bring in everlasting righteousness . Now that the righteousnesse of the Sonne of Mary is it , mind the 26. verse ; where he saith thus , And after Threescore and two weeks shall Messiah be cut off , That is , Christ shall be crucified . But not for himself , That is , not for any sin that he hath committed ; for he committed none . Then surely , it must be for the sins of the people . Joh. 11. 50. as the high Piest said , It is expedient that one man should die for the people , which man was the true Messias , Dan 9 24 Which also is the Son of Mary , Mat. 1. 18 , 19 ▪ 20 , 21 , 22. And the sonne of God , Mat. 3. 17. And also the true God , 1 Joh. 5. 20. And this Messias , this son of the virgin , this sonne of God , this tree God , did not die for himself , for he had not offended ; Neither did he fulfill the Law or finish transgression , and bring in everlasting righteousness for himself , for he had not sinned , 1 Pet. 2. 22. therefore it must of necessity follow , that this righteousness of God , this everlasting righteousnesse , is imputed to all , and upon all them that believe , Rom. 3. 22. 2 Cor. 5. 19. 20 , 21. But Secondly , this Messias , this Son of Mary , this Son of God , this true God , he was put to death for the sins that his children had cōmitted , according to that saying , Herein perceive we the love of God , in that he laid down his life for us . Also in Acts 20. the Apostle speaking to the Pastors of the Churches , saith , Feed the Church of God , which he hath purchased with his own blood . Now , I would not be mistaken . I doe not think , or say , that he died in his Divine Nature , but as it is written , He in his owne body on the tree did bear our sins ; which tree was the Crosse , Col. 2. 14. And as the Apostle saith again , Who when he had by himself purged our sins , sate down on the right hand of the Majesty on high . And again , the Apostle speaking of this glorious God , saith on this wise , Col 1. ( being before speaking of his Godhead ) in the 19. ver . For it pleased the Father that in him should all fulnesse dwell ; and ( having made peace by the blood of his crosse ) by him to reconci●● all things to himselfe : By him , I say , whether they be things in earth , or things in heaven . And you who were sometimes alienated , and enemies in your minds by wicked works , yet now hath ●e reconciled . But how ? Why in ver . 22. he tells you , that it is in the body of his flesh , through death , to present you holy and unblameable , and unreproveable in his sight . That is , Christ , who is the true God , after that he had finished all actual obedience on earth , did in the power and strength of his Godhead * yield up himselfe to the wrath of his Father , which was due to poor sinners ( and that willingly ) according to that saying in 1 Pet. 3. 18. ●or Christ also hath once suffered for sinners , the just for the unjust : That is , the Son of God for poor sinners ; that he might bring us to God , being put to death in the flesh , but quickened in the spirit . Again , 1 Pet. 4. ● . For asmuch then as Christ hath suffered for us ( not for himself ) in the flesh , in his own body ( which he took of the Virgin , 1 Pet. 2. 24. ) let us arm our selves with the same minde . That is , let us die to sin as he did , that we might live to God as he did , and doth . And thus have I briefly shewed you , ● . That the Son of Mary is very God. 2. That he made the world . 3. That he is our Saviour , and how . 4. That he died for sinners , and how . Namely , not in his divine nature , but in his humane , in his own body , and in his own flesh , redeeming , his Church with his own blood , Acts 20. 28. and with his own life , 1 John 3. 16. John 10. 8. We shall now passe on to some other things ( the Lord willing touching his Burial , Resur●●ction , Ascen●on , Intercession , Second comming , Resurrection of the body , and Eternal Judgement . His Burial proved . And first , I shall prove by several Scriptures that he was buried , and so passe on . First therefore see that place , Matt. 27. v. 57. and so forward . After that Jesus the Son of God had been crucified a while , he gave up the Ghost ; that is , he died ; and after he had been a while dead , Joseph of Arimathea went in to Pilate , and begged the body of Jesus , and Pilate gave consent thereto . And Joseph took the bod● of Jesus , & wrapped it in clean linnen , and laid it ( viz. ) the body of Jesus in his own Tomb , and rolled a stone upon the mouth of the Sepulchre , and departed , Matth. 27. 57 , 58 , 59 , 60. Also in Luke 24 51 , 52 , 53 The Apostle Paul also teacheth so much , 1 Cor. 15. 3 , 4. where he saith , For I delivered unto you first of all that which I also received , how that Christ di●d for our sinnes according to the Scriptures . And that he was buried . Again , in Acts●3 ●3 29. the Apostle speaking there of Jesus Christ , saith , And when they had fulfilled all that was written of him , they took him down from the tree , and laid him in a Sepulchre . And so much touching the burial of Jesus Christ the son of God. In the next place I am to prove , That that very man , whom the Jewes did crucifie between two theeves , called Jesus Ch●ist , did rise againe . That very man , with that they body wherewith he was crucified upon the crosse , did rise again out of the grave in which he was laid . And this I shall prove by Scriptures , by the testimony of Angels , by Christs own words after he was risen , and by the testimony of the Apostles in the Scriptures . First therefore cons●der , Psal. 16. v. 10. where the Prophet speaks on this wise of Christs Resurrection ; For thou wilt not leave my soule in hell , neither wilt thou suffer thine holy one to see corruption . Which words the Apostle Peter cites in Acts. 2. from v. 2● . to 32. also Isa. 26. 19. in the person of Christ , saith , Thy dead meh shall live , together with my dead body shall they rise . See also John 20. 15 , 16. where mention is made of his appearing unto Mary Magdalen , and he called her Mary , and she called him Master ; which signifies that he was risen , and that she knew him after his resurrection ; for he was come out of the grave ; see ver . 6 , 7 , 8. Again , another Scripture is that in Luke 24. 1 , 2 , 3. The Disciples of Jesus comming to the Sepulchre , thinking to anoint the body of Jesus , found the stone that was on the mouth of the Sepulchre rolled away ; and when ▪ they wen● in , they found not the body of the Lord Jesus ; and at this they were troubled and perplexed , v. 4. But as two of them went up to Emmaus , and were talking of what had befallen to Jesus , Jesus himselfe drew near , and went with them , v. 15. Another Scripture is that in Mark 16. v. 9. which saith on this wise , Now when Jesus was risen early the first day of the week , he appeared first to Mary Magdalen , out of whom he had cast seven devils . Where take notice how the holy Ghost layes it down in these words , Out of whom he had cast seven Devils . To intimate to u● the certainty , that it was the same Jesus that was born of the Virgin Mary , who did many miracles , and cured many diseases , who did also cast seven Devils out of Mary Magdalen , that did rise again . Yea , saith the holy Ghost , it was the same Jesus that did work such a wonderful miracle on Mary , he appeared to her first , out of whom he had cast seven Devils . And let these Scriptures suffice to prove the Resurrection of the son of God. Secondly , you shall have the testimony of the holy Angels also by the Scriptures . And first look into Mark 16. 3 , 4 , 5 , 6 , and 7. verses , the words are these , And they ( viz the Disciples ) said among themselves , Who shall roll away the stone ? They had a good mind to see their Lord , but they could not , as they thought , get away the stone which covered the mouth of the Sepulchre . And when they looked ( that is , towards the Sepulchre ) they saw the stone rolled away , for it was great ; and entring into the Sepulchre , they saw a young man , that is , an Angel , sitting on the right side , cloathed with a long white garment . And they , the disciples , were affrighted . And he said unto them , be not afraid ( you have no cause for it ) you seek Jesus of Nazareth which was crucified ; He is is not here , he is risen , behold the place where they laid him . What Scripture can be plainer spoken then this ? Here is an Angel of the Lord ready to satisfie the Disciples of Jesus , that he was risen from the dead . And lest they should think it was not the right Jesus he spoke of , yes , saith he , it is the same Jesus that you mean ; you seek Jesus of Nazareth , do you not ? why , he is risen , he is not here . But doe y●u speak seriously , and in good earnest ? Yea surely , if you will not believe me , behold the place where they laid him . This Scripture , or Testimony , is very clear to our purpose . But again , the next place is in Mat. 28. 3. 4 , 5 , 6 , 7. In the third verse there is an Angel ( as before ) bearing witnesse of the resurrection of Jesus . His countenance was like lightning , and his raiment white as snow , and for fear of him the Keepers did shake , and became as dead men . And the Angel answered and said unto them ( viz. to the women who came to seek Jesus ) Fear you not : but let them that seek to keep the Lord in his grave fear * if they will ; for you have no ground of fear , who seek Jesus who was crucisied ; He is not here , for he is risen ; he cannot in be body here and risen too : If you will not beleeve me , come , see where the Lord lay , and go quickly and tell his Disciples that ●e is risen from the dead , and behold , he goeth before you into Galilee , there shall you see him . But shall we be sure of it ? yea , saith the Angel , Loe , it is that have told you . See how plainly this Scripture also doth testifie of Christ his Resurrection . Here , saith the Angel , you seek a Saviour , and none will content you but he , even the same that was crucified : Well , you shall have him , but he is not here . Why where is he then ? He is risen from the dead . But are you sure it is the same that we look for ? yea , it is the same that was crucified , v. 5. But where should we find him ? why he goeth before you into Galilee , where he used to be in his life time , before he was crucified : And that you might be sure of it there to find him , know that he is an Angel of God that hath told you , ver . 7. And thus have you in brief the testimony of the Angels of God , to witnesse that Jesus the Son of the Virgin , the Son of God , is risen from the dead . Object . But you will say , might they not be deceived ? Might not their eyes da●le , and they might think they did see such a thing , when indeed there was no such matter ? Answ. Well , because it is so difficult a matter , to be perswaded of the truth of this thing , that Christ is raised againe out of the grave , that very man , with that very body ; though these things that have been already spoken , might be enough ( through grace ) to satisfie , yet because of the unbelief of some , we shall turne to some more of those infallible proofs that are spoken of in Acts 1. 3. to prove the point yet more cleer . And therefore First of all , do but see how the Lord doth deale with an unbelieving Disciple , John 20 , v. 23 , 24 , 25 , 26 , 27 , 28. You shall see in the 23. ver . Christ after his resurrection , is talking with his Disciples , but Thomas was not with them . But when the Disciples saw him againe , they said to him , We have seen the Lord , ver . 25. but Thomas would not believe them . Another time Jesus comes to his disciples again , and then Thomas was with them ▪ then so soon as the ●ord had said , Peace be unto you , he turned himselfe to Thomas , and said to him . Thomas , Reach hither thy finger , and behold my hands , and reach hither thy hand , and thrust it into my side , and be not faithless but believing , v. 27. As ▪ much as if the Lord should have said , * Come Thomas , thou hast doubted of the truch of my resurrection very much ; Thou saiest that thou wilt not believe , except thou doe feel with thy fingers the print of the nailes , and doe thrust thy hand into my side . Come Thomas , reach hither thy finger , and behold my hands , and see if there were not the nayls driven through them ; And reach hither thy hands and thrust them into my side , and feele if I have not the very hole in it still , that was made with the Speare that the Souldier did thrust into it , and be not so full of unbelief , but believe that my resurrection is a glorious truth . Another in fallible proofe , is that in Luke 24. from the 36. to the end of the 44. verse . In v. 36 it is said that the Lord , ( even while they were talking ) stood in the midst of them , and said , Peace be unto you : But they were so far from being at peace , that they were terrified , and supp●sed that they had ●eet a Spirit . And Jesus said to them , Why are ye troubled , and why do thoughts arise in your hearts ? what , doe you thinke that I am a spirit ? Do you think your eyes dazle ? behold my hands and my feet . Look well upon me , and see my hands , and the holes in them ; and likewise my feet , and the holes in them , and know that it is I my self , and not a spirit , as you suppose , Know , that it is I my self , and not an ther. Doth your heart faile you ? then take hold of me with your hands , yea , handle me and see , for a spirit hath not flesh and bones , as ye see me have . And when he had spoken these things , he shewed them his hand● and his feet : As if he had said , Come my Disciples , take special notice of me ; do not be daunted , nor affrighted , but consider that it is I my selfe . Well , they could n●t beli●ve as yet , but wondered that such a thing as this should be : And while they were thus wondering he did give them another infallible proof ; And he said unto them , have you here any meat ? v 41. As if the Lord had said , Come my Disciples , I see that you are very full of unbelief , if you have here any meat , you shall see me eat before you all . And they gave him a piece of a broiled fish , and of an honey combe , and he did eat before them . Againe , v. 42. the Lord strives with another infallible proofe against their doubting , saying , My Disciples , doe you not remember what discourse you and I had before I was crucified , how that I told you , that all things must be fulfilled , which were written in the Law of Moses , and in the Prophets concerning me ? Another infallible proof was , that appearance of his ▪ at the Sea of Tiberias , where he came to them on the shore , and called them , and provided for them a dinner , and wrought a notable miracle while he was there with them at that time , Namely , the catching of 153. great fishes , and yet their net brake not . Which as it was a great miracle , so it did also shew his power and authority over his creatures . Besides his eating and drinking with his Disciples after his resurrection ; And also his preaching to them , Acts 1. 3. This is not the lead , viz. that he was with his Disciples on earth 40 daies , which was almost six weeks , speaking to them the things concerning his kingdome : which was a mighty confirmation of their faith in his resurrection . I shall now briefly touch two or three Scriptures which hold forth the Disciples testimony of his resurrection . And the first is in Acts 10. 40 , 41. In which place , the Apostle speaking of the Lord Jesus , saith , ●im 〈◊〉 raised ●y the third day , and shewed him openly , yet not to all the people , but to witnesses chosen before of God , even to us ( saith the Apostle : ) who did eat and drink w●●h him after he was risen from the dead . Again , Acts 4. 10. And Acts 13. 29. 30 , 31. The words run thus . ( the Apostle speaking of Jesus , saith ) And when they had fulfilled all that was written of him , they took him 〈…〉 the tree , and laid him in a Sepulchre . But God raised him from the dead , and he was seen many d●yes of them which came up with him from Galilee to Jerusalem , who are his witnesses unto the people . And thus far to●ching his resurrection from the dead . In the next place , I am to prove that this very man , Christ Jesus , the Son of the Virgin , in his very body , the same body that was crucified is above the clouds ▪ and the heavens . And though this is made light of by those men called Quakers , and other in●idels of this generation : Yet I am sure that it will prove true to their cost who re●ect it as erroneous and vain . But to prove it , First I shall prove that he is ascended . Secondly , that he is ascended above the clo●ds , and the heaven . For the first , that he is as●e●d●d , see Ephes. 4. 8. 9 , 10. Whereore ( saith the Apostle ) when he ascended up on high , he led captivitie captive , and gaue g●fts unto men . Now that he ascended , what is it but that he descended first into the lower parts of the earth ? he that descended is the same that also ascended ( againe ) up , far above all heavens . Againe , read Joh. 20. 17. where Christ after his resurrection from the dead , saith to Mary Magdalene , Touch me not : for I am not yet ascended to my Father : That is , I have not yet ascended with this my body wherewith I was crucified on the cross . But go to my brethren , and ●ell them ( meaning his Disciples ) that I doe asc●nd to my father and your father , to my God and your God. Object . But in that place ( may some say ) Ephes. 4. 10. he that descended , is said to be the same that ascended : Now there was no humane nature with God in heaven before the world was ; Therefore if he be but the same that was with the father from all eternity , then the humanity of the Son of Mary is not ascended into heaven . Answ. First , for answer , It is cleer from Joh. 1. 1. that the word , or Son of God , as he was a Spirit , was with the Father before the world was . But now , in the fulness of time , that is , when that time that the Father and he had concluded on , was come , God sent forth his sonne ( which was with him before the world was Joh. 7. 5. ) made of a woman , that is born of a woman . And he took on him the form of a servant , and was made in the likenesse of men , Phil. 2. 6 , 7 Now as he was borne of a woman , as he was in the likeness of men , ●o he ascended to the right hand of his Father , in our nature And for this , I pray turne to Act. 1. and there you shall find , that he is the same that was born of the Virgin , that very man that was crucified ; if you compare v. 3 with v. 9 , 10 , 11. you will find it so to be . Now in the v. 9. after he had spoken many things , while they beheld , that is , while his disciples looked on him , he was taken up , that is , he was taken up from them into heaven , as in v. 11. and a cloud received him out of their sight . And while they looked up stedfastly towards heaven , as he went up ( which heaven , was not within them ; if it had , they needed not to have looked toward the clouds and the heaven without them ) behold two men stood by them , not in them , in white apparrel , which also said ( that is , the two men , or Angels which stood by them said ) Ye men of Galilee , why stand ye gazing up into heaven ? Here again , they did not look within them , but stood gazing or looking after the Lord Jesus , the son of Mary , who was carried away from them in a cloud , v. 9. But why ( say the Angels ) do you stand gazing so much into heaven : your Master will come againe after a certain time . For ▪ This same Jesus , Namely , which was crucified ▪ which rose again ▪ and ha●h been with you these 40 dayes , which also you see go into heaven , shall so come , ( namely in a cloud ) as ye have seen him go into heaven . But shall be not lose his body before he come again ? No say the Angels , h● shall so come , that is , as ye have seen him go ; in like manner , that is with the same body . Or else I am sure he cannot come in the same manner if he lose his body before he comes again ; for he went thither with that body . But th●t same Jesus that was crucified , is he that went , or ascended up into heaven . If you compare Luke 2● . v. 39 ▪ 40 , 41 , 42 , 43. with the 50. and 5● . verses of the same Chap. you may cleerly find it so to be . And therefore if he come againe in like manner , he must come againe with the same body wherewith he was crucified . Object . But you will say , The Scripture saith , he that descended is the same that ascended , which to me ( say you ) implies , none but the spirits ascending . Answ. For answer , We doe not say , ( as I said before ) that it is another that ascended , but the very same . That is , the very same Christ , that was with the father from everlasting , did come down from heaven . That same Christ also that came down from heaven did ascend up thither again : only , he descended without a body from heaven , and took flesh and blood upon him from the Virgin. And though he descended without a body , yet ( he ) the very same Christ , that descended without a body , the same did ascend again with a body , even that very body that he took of the virgin Mary , See Luke 24. from 39 to the 51. verses . Now let me give you a Similitude , for it is warrantable ; for both Christ and his Apostles did sometimes use them , to the end , soules might be the be●ter inf●rmed . The similitude is this . Suppose there come into thine house a man that is naked , and without clothing , though he go out of thy house againe well clothed ; yet the same man that came in without clothing , is the same man also that go●s out of thy house , though very well clothed . Even so it is in this case . The Lord Jesus came into the wombe of the virgin , ● Spirit , Mat. 1● . 18. but he came out of the womb clothed with a body , and went up into heaven again clothed with a body . Compare Luke 24. 39. with Act. 1. 11. and Act. 2. 30 , 31. Now also I shal lay down some few things to be considered , for the better clearing of it , 1. Consider , that he did say to his Disciples , that he would go away from them : ( Joh. 14. 3. Joh. 16. 7. yea , saith he , I go and prepare a place for you ) and then I will ( after a long time ) come again and take you to my selfe , that where I am , that is , whither I am going , there ye may be also . Now I say , If Christ had not gone from his Disciples ( for that was his meaning ) touching his bodily presence ; I say if he had not gone away from them , in respect of his bodily presence , he had said more then he had performed ; which is horrible blasphemie once to assert ; Which going of his , is his going into heaven . See , 1 Pet. 3. 22. Secondly , consider , that there it was that he was to receive the promise of the father , Luke 24. 49. 50 , 51. which promise was the shedding forth in an abundant manner the blessed Holy Ghost . And for this see Act. 2. 33. Therefore being by the right hand of God ( which is in heaven ) exalted , and having received of the Father the promise of the holy Ghost , he hath sh●d f●rth this which ye now see and hear● . For David is not ascended into the heavens , but he saith himselfe , The Lord said unto my Lord , Sit thou at my right hand , till I make thine enemies thy footstoole . Therefore let all the house of Israel know assuredly ( for t is very t●ue ) that God hath made that same Jesus whom you have crucified , both Lord and Christ. Thirdly , Consider , that if he were on earth , he could not be a Priest , Heb. 8. 4. Now the man Christ Jesus is a glorious Priest , Heb. 7. 24. in the heavens , Heb. 9. 24. And therefore he is able to save to the uttermost , all that come to God by him , seeing he ever liveth to make intercession for them . ( That man v. 25. ) Fourthly , If he be not gone into heaven , both his own , and his Apostles doctrine is false , yea , the witnesse of the Angels also , 1 Pet. 3. 22. Act. 1. 9 , 10 , 11. which to think were damnable infidelitie in any man. Fifthly , Know that he is gone in o● heaven because the Scriptures say he is ; which is the very truth of God , spoken by his holy Apostles and Prophets : yea , holy men of God , spake them as they were moved by the holy Ghost . Sixthly , Consider , If thou sayest that that man is not gone into heaven , then thou must also conclude , that he is still in the grave : and if so , then thou sayest , that the Prophets , Apostles , Angels , Christ , God , and all are lyars , who have testified these things in the Scriptures for glorious truths , Isa. 26. 19. Acts 10. v. 40 , 41 , 42. and 13. v. 30 , 34 , 36 , 37 , 38. Ac●s● . 9 , 10 , 11. And as the Apostle saith of himselfe , and the rest of the Apostles and ministers of Jesus Christ , And we are found false witnesses of God , because we have testified of God that he raised up Christ , whom he raised not up , if so ●e the dead rise not . But now is Christ risen , and become the first fruits of them that sleep . For as by man came death , by Man came also the resurrection from the dead , 1 Cor. 15. 15 , 20 , 21. Secondly , now I am to prove that he is above the clouds and the heavens , my meaning is , he is above the lowest heavens : for there are 3 as appears in 2 Cor. 12. 1 , 2 , 3 , 4. I knew a man in Christ ( saith Paul there ) caught up into the third heaven : now , Heaven in Scripture , is taken sometimes metaphorically , and sometimes properly . First , metaphorically it is taken for the Church and people of God ; as in Rev. 12. 12. Secondly , properly , it is taken for the material heaven , where the Sun , Moon , and Stars are placed ; as in Genesis 1. v 8 , 14 , 15 , 16 , compared together ; above which heaven . Jesus the Son of Mary is ascended . Therefore I pray you consider with me a little : and first , that when he went into this heaven into which he is gone , he went AWAY from his Disciples , as it is written , If I go not away , the comforter will not come ; so that he did not go into a heaven within them in his person , and humane nature . If so , he must needs go into that heaven without above the clouds and the Stars , Gen. 1. 8 , 5 , 16. 2. Consider , he was caught away in a cloud , yea and was caught upwards from them , as it is Acts 1. 9 , 10 , 11. and carried away into heaven , yea , and his disciples stood gazing or looking up after him into heaven , which heaven must needs be that above the clouds . 1. If you consider the posture of the Disciples , they looked upwards after the cloud that did take him away . 2. Consider the manner of his going , it was in a cloud . 3. He was received out of their sight . 4. And so received up into heaven ; which heaven must needs be above the clouds , where God is in his special presence . But further , 3. Consider , that those believers that are alive at this day in the body , are absent from the Lord , 2 Cor. 5. 6. but now , if the man Christ were ascended into that heaven within them ▪ he would neither be absent from them , nor they from him ; but in that he is absent from them touching his bodily presence , and they from him touching the same ▪ it is evident that that heaven into which he is ascended , must needs be without above the clouds . 4 Consider , that that heaven into which the man Christ is ascended , must contain him till the time of restitution of All things , as in Acts 3. 21. into which heaven he hath been ascended above sixteen hundred years by computation . And I am sure there is not a Saint that doth live in this world half so long , before he fall asleep , and be gathered to his fathers ; so that that heaven into ▪ which he is ? scended , is not within , but must needs be that above the clouds . But , 5. Consider , that he that ascended from his Disciples , was a man , with flesh and bones , not a spirit only ; for handle me , and s●e , ( saith he ) for a spirit hath not flesh and bones , as ye see me have , Luke 24. 39 , 50 , 51. verses . Now let the Adversaries shew by the Scriptures that there is any place in them called heaven , that is able to contain a man of some four or five foot long , the space of fifteen or sixteen hundred years ; besides that , therefore , it must needs be that heaven without which is above the clouds and Stars . 6. Consider , That heaven into which the Lord Jesus that man is ascended , must not contain him alwa●es for , saith the Apostle , 1 Thes. 4. 16. The Lord himself shall descend from heaven with a shout , with the voice of an Archangel . So that there is another descending from that heaven into which he is ascended ; and his descending from that heaven is to this end , namely , to take his people to himself , as it is v. 17. so that it is clear , that it is not any heaven within thee , into which the Man Christ that was born of the Virgin Mary is ascended , but it must needs be that heaven without which is above the clouds . 1. If thou consider , that the place into which he is ascended , even the heaven into which he is entred , is the same place where all the the deceased Saints are in their Spirits : Therefore saith Paul , I desire to depart , and to be with Christ which is better . Now Paul did not in this place , P●il , 1. 23. mean the enjoying of Christ only in the spirit ; for that he enjoyed in a great measure when he spake these words ; but he speaks of a dying , and a being with Christ after this life is ended ; as is clear if you compare the 20 , 21 , 22 , 23 , 24. 25 , and 26 , verse , together , being absent from him while he was here in the b●dy , 2 Cor. 5. 6. for whilst at hom● in the body , we are absent from the Lord. So that that heaven into which the Man Christ is ascended , is not into his Church on earth ; but into heaven without above the clouds and the Stars . And this David doth prophe●ie of , Psal. 47. 5. where he saith , God is gone up with a shout , the Lord with the sound of a Trumpet . Now Christ , as God meerly could not go up , being no lesse in one place then in another ; but as God man , or in his humane nature he went up ; as will clearly appear , Epes . 4 8 , 9 , 10. where he speaketh of his trium●h over all the enemies of his people at his resurrection and ascension into heaven above the clouds . 8. When Christ doth descend from that heaven into which he is now ascended , his Saints and he will meet one another , just in the air , according to the Scripture , 1 Thes. 4. 16 , 17. for ( saith he ) the Lord shall descend from heaven with a shout , with the voice of the Archangel , and with the trump of God , and the dead in Christ shall rise first , ( that is , they shall come out of their graves ) and then we which shall be saved alive ( at that day ) and remain , shall be caught up together with them in the clouds to meet the Lord in the air , and so shall we ever be with the Lord. Pray mark here a little , and see what heaven the man Christ is ascended into , and see if it be not the heaven without , above the Sun , Moon , and Stars . When Christ and his Saints do meet the second time together , the one ascends and the other descends ; the one is caught up in the clouds towards heaven , the other descends from heaven towards the earth , and they must needs meet one another just in the air , that is , between the heaven and the earth . So then , the one coming from heaven , and the other from the earth , and their meeting being in the air , which is between heaven and earth , is an undeniable demonstration , that that heaven into which the man Christ is ascended , must needs be that heaven without above the Sun , Moon and Stars And thus much touching the Son of Mary , his ascending up into the heaven without above the clouds , Acts 1. 9 , 10 , 11. Acts 3. 21 , & 1 Pet. 3 22 In the next place , Now I shall prove the intercession of the man Christ Jesus , to be in the heaven that I have been speaking of ; though some have mocked at it and others have called it jugling , whose names here I shall not m●ntion ; only I shall admonish them that they doe not blaspheme the truth and Sonne of God in his intercession I shall quote some of the Scriptures that hold out this truth , and so passe on , And first of all , see Psal. 16. 4. where David prophesying of the intercession of Christ , saith , their sorrowes shall be multiplyed , that husten after another God , ( speaking of the wicked ) their drink offerings of blood will I not offer , nor take up their names into my lips . Now , compare this with Heb. 8. 4. where he saith , If he were on earth , he should not be a Priest. And Heb. 9. 24. For Christ is not entred into the holy places made with hands ( meaning the temple which Solomon built ) which are figures of the true : but into heaven it selfe , now to appear in the presence of God for us . Wherefore he is able to save to the uttermost , them that come to God by him : seeing he ever lives to make intercession for them , Heb. 7. 25 But you will say , is there a man made mention of here ? Yes ; for the Scripture saith , Ther is one God , and one Mediatour between God and men , the Man Christ Jesus . And in that 8. to the Heb. made mention of before ; where the Apostle is speaking of Christs priestly office , as he is in the heavens , compared with other Priests that are on earth ; he saith v. 3. for every high Priest is ordained to offer gifts and Sacrifices ; wherefore ( speaking of Christ ) it is of necessity that this man have somewhat also to offer : For if he were on earth he should not be a Priest , seeing there are Priests that offer according to the Law , ( which law was the law of Moses , Chap. 9. from 19. to 23. where also he is speaking of the Priesthood of the Priests under the law , and their offering of the blood of Bulls and ●oats , ( verse 12. compared with verse 19 , 20 , 21. ) And of the Lord Jesus the high Priest of Saints , and of his blood ( verse 14. compared with verse 24. ) Now as men under the Law did offer up the blood of B●lls and Goats , so the man Christ Jesus did offer up his own blood to his father ; and this you may clearly see , if you compare Heb. 9. 14. where he saith , How much more shall the blood of Christ who through the eternal spirit offered himselfe without spot to God ; purge your consciences from dead works to serve the living God , with Heb , 10. 12. where he s●i●h , But 〈◊〉 man ( meaning the s●n of the Virgin ( Cha● 2. 14. compared with Mat. 1. 21. a●ter he had offered one sacrifice f●r s●ns for ever , sate down at the right hard of God. Again . Heb. 7 the 〈◊〉 I mentioned before , you shall find his intercession plainly held forth , if you read verse 22. and so on , where the Scripture saith , By so much was Jesus made the surety of a better testament . And truly they were many Priests ( meaning the Priests under the Law ) because they were not 〈◊〉 to continue by reas●n of death , ( That is , the high Priests under the Law could not live ever in this world , because it was appointed to all men once to die . ) But when he speaks of Christ Jesus , he saith on this wise , But this man , because he continueth ever , hath an unchangeable Priesthood ; wherefore he ( this man ) is able to save to the uttermost them that come to God by him , seeing he ( this man ) ever liveth to make intercession for them . And thus in brief have I proved through the assistance of the Lord , the intercession of the son of Mary , which is also the son of God. And this concerning Christs Priestly office , might serve also for a proof of his being in the heaven without above the Stars . But all men may see ( unlesse they be blind ) that these are the truths of our Lord Jesus Christ , and of God his father ; and that those men that oppose them ( as the Quakers do ) are very violently possessed of the Divel , and beside themselves ; and have neither the truth of God , non his spirit in them , 2 Joh. vers . 9 , 10 , Joh. 5. 38. 42. And now through the assistance of the Lord , I shall come to the last that I promised , and that is to prove , That this very man Christ , will come to judge the quick and the dead . And first , I shall prove the truth it self , viz. that that man shall come again to judge the world , quick , and dead . Secondly , I shal shew you that his coming will be very shortly . Thirdly , What shall be done a● his coming . Fourthly , Who shall stand when he shall come , and who not . For the first , That that man that was ●orn of the Virgin Mary , shall come again to judge the quick and the dead , read 2 Tim. 4. 1. l ( saith Paul ) charge thee therefore before God ( speaking to him , even to Timothy , and so to all believers ) and the Lord Jesus Christ , who shall judge the quick and the dead at his appearing and Kingdom . Now if you would know who this Lord Jesus is , look into Acts 10. 38. and you shall see it was Jesus of Nazareth ; would you know who that was ? read Mat. 2 toward the end , and you shall see it was the son of Mary the Virgin , who was espoused to Joseph the Carpenter . But read Acts 10. v. 38 , 39 , 40. 41 , 42. you shall find these words , God annointed Jesus of Nazareth with the holy Ghost and with power , who went about doing good , and healing all that were oppressed of the Divel ; for God was with him : And we are witnesses of all things that he did , both in Jerusalem , and in the land of the Jews ; whom they sl●w , and hanged on a tree , even Jesus of Nazareth ; him God raised up the third day , and shewed him openly , not to all the people , but unto witnesses , chosen before of God ; even to us who did 〈◊〉 and drink with him , after he rose from the dead . And he commanded us to preach unto the people , ( that is , God commanded us ) and to testifie ( that is , to be bold in our preaching ) that it is he ( namely , Jesus of Nazareth , whom the Jews did thus crucifie ) which was ordained of God to be judge of quick and dead . This is he also that is spoken of in Acts 17. 30 , 31. The times of this ignorance God winked at ( meaning mens being without the Gospel ) but now commandeth all men every where to repent , because he hath appointed a day ( which day , is the day of judgement , Mat. 12. 36. ) in the which he will judge the world in righteousness , by that man ( namely , Jesus of Nazareth ) whom he hath ordained , ( compare this with that in Acts 10. 38 , 39 , 40 , 41 , 42. whereof he hath given assurance to all men , ( that is , hath given a sure sign unto all men ) in that he hath raised him ( that is , in that he hath raised Jesus of Nazareth ) from the dead . This also is Christs own meaning , Mat. 24. where speaking of his second coming , he styleth himself the son of man , saying , And then shall appear the sign of the son of man , and so shall the coming of the son of man be , v. 27. So shall also the coming of the son of man be , v. 37. So shall also the coming of the son of man be , v. 39. Where by the way it is observable to see how the Lord of life and glory , doth in this Chapter , where he speaketh of his second coming , for the most part style himself the son of man. Surely he doth it to this end , because he would not have his humanity and the doctrine thereof , to be rased out from under heaven ; For he knew , that in the last daies , there would come mockers walking , after their own lusts , and saying , where is the promise of his coming , 2 Pet. 3. 3. I could multiply Scriptures to prove this doctrine of his second coming , as Heb. 9. v. last 2 Pet. 3. 2 Thes. 1. 6 , 7 , 8. Luke 21. Mat. 24. Mat. 25. Rev. 22. 7 , 12. and the last , 2 Cor. 5. 10. Rom. 14. 10. Acts 24. 25. But , Secondly , I will shew you that his coming will be shortly . It is true , no man can tel neither the day nor the hour , yet so far as the Scriptures will give us light into the neernest of his coming , so far we may go . And therefore I shall shew that his coming draws nigh by those signs that he himself said should be forerunners of his coming . And if you read Mat. 24. you shall see many signs of his coming spoken of . First , there is a falling away from the faith spoken of . And that hath been fulfilled and is fulfilling every day . 2. Wars and rumors of wars ●s another sign that his coming doth draw nigh even at the doors 3 The love of many waxing cold , is another signe that it is nigh , even the comming of Christ : And how cold is the love of many at this day ? They that were hot two or three year agoe ▪ are now grown lukewarm and cold . They are cold in love to the Lords appearing : they are cold in the profession of the Gospel . They are cold in love to the Saints , they are cold in the worship of God ; Yea , very cold , which is a notable Demonstration that the comming of the Lord draweth nigh . 4. The Stars falling from heaven ; ( That is profe ●ors falling from the faith which once they professed ) is another signe that the comming of the Lord is at hand : And how many professors doe you see now a dayes , fall from the doctrine of God , and his Son Jesus Christ , as though there were no such thing as a world to come , and no such thing as a Lord Jesus Christ , and his second coming . 5. Many poore souls will go on in their profession with lampes without oyle , just before his second comming . And the Lord knowes that most of the professors of this generation , are such kind of professors , yea , very foolish professors , which is another sure signe , that the comming of the Lord drawes nigh . 6. When the time of Christs second comming is at hand , there will be but a very little * faith in the world . And the Lord knowes , that there be many , who are now as high as Lucifer , that at that day for want to faith will be thrown down to the sides of the pit : even into the very belly of Hell. 7. Another signe of Christs second comming , is the carnall mindednesse of the most of the world ; and the very carriages of almost all men now living do discover this truth to be at this day fulfilled , and know that when they shall say peace and safety , then sudden destruction comes , and they shall not escape , 1 Thes. 5. 1 , 2 , 3 , 4. 8. Before Christs second comming , there shal come many fals Christs , and false Prophets , and shall shew great signes , and wonders , to seduce if it were possible the Elect. And is not this more cleerly fulfilled in our daies then ever it was , especially among those men called Quakers , who being as persons , whose consciences are seared with an hot iron , and they being sealed up unto destruction , do some of them call themselves Christ , and shew great signes , ( as their Quaking ) and such a legall holiness , as makes the simple admire them , and wonder after them , which shewes the comming of Christ to be very nigh . 9. Before Christs second comming , there shall come scoffers into the world , walking after their own lusts , and if ever this Scripture was fulfilled ; it is fulfilled on these men called Quakers : For they are the men , that at this day make a mocke at Christs second comming , which shall be from heaven without ; and therefore saith the holy Ghost , these Mockers shall be such as shall say , where is the promise of his comming ? for since the fathers fell a sleep , all things continue as they were See 2 Pet. 3. 3 , 4 , 5 , 6 , 7. and there you shall see their mocking and the reason of it . Read , and the Lord give thee understanding . But because I would not have thee think that I speake at randome , in this thing . Know for certain , that I my self have heard them blaspheme ; yea with a grinning countenance , at the doctrine of that mans second comming from heaven above the stars , who was borne of the Virgin Mary . Yea they have told me to my face , that I have used conjuration , and witchcraft , because what I preached was according to the Scriptures . I was also told to my face , that I preached up an Idoll , because I said , that the Son of Mary was in heaven , with the same body that was crucified on the Cross ; And many other things have they blasphemously vented against the Lord of life and glory , and his precious Gospel . The Lord reward them according as their work shall be . I could have hinted in many other things which Christ and his Apostles have shewed to be signes of his comming But I shall commend the holy Scriptures unto thee , which are able to make the man of God perfect in all things , through faith in the Lord Jesus . Now you have also the manner of his comming how i● shall be , most notably laid down in the Scriptures . I shall 〈◊〉 in a few things touching it ; as first , He will come when there is but very few looking for his comming . When they shall s●y peace and safety , then sudden destruction commeth , 1 Thes. 5. 1. 2 , 3 , which sudden destruction will be at his second commin● , for that is it which the Apostle spake of in those three verses , Then will all the world be caught at such an unexpected time that it will come upon them , even as a snare commeth upon those creatures that are caught in it . As it is written , Luke 21. 35. For as a snare shall it come on all them that dwell on the face of the whole ear●h . Which is all on a sudden , before they are aware . 2. He commeth with all his saints and Angels . Then will the Lord descend from that heaven into which he now ascended , as it is written in 1 Thes. 4. 16. Then will be come and all his Saints with him , as Jude saith in his Epistle , v. 5. Then shall Abell , and Enoch , Noah and Abraham , David and Job , Peter and Paul : together with all the Saints which have been , now are , or hereafter shall be , and they shall sit on the throne with the Lord Jesus Christ , as in Mat. 19. 28. Before whom shall all the Nations of the world be gathered , as it is written , Joel 3. 12. Let the heathen be wakene● . ( or raised out of their graves , Dan. 12. 2 ) and come down to the valley of Jehoshaphat ; for there will I sit to judge all the heathen round about . Which never was yet accomplished , though it shall certainly be , in in Gods time : to the astonishment , & everlasting damnation of all those that shall continue mocking , or sinning against God and his Christ. 3. He shall come in flaming fire , ( when he doth come again : he will come in such a manner , as will make all that shall be found in their sins rather seeke to creepe under a mountaine , then to meet the Lord of Glory , Rev. 6. 15 , ) ( As Esay saith , For behold the Lord will come with fire , and with his Charets like a whirlwind : to render his anger with fury , and his rebukes with flames of fire , Esay 66. 15. To execute judgement upon all , and to convince all that are ungodly among them , of all their ungodly deeds which they have committed , and of all their hard speeches which ungodly sinners have spoken against him . Jude 15. as I shall shew farther by and by . And ther●fore in the next place , I shall shew you , what shall be done when he is come . First , When Christ is come the second time , they that are in their graves shall arise , and come forth of their graves ( as I said before ) in which they have laine according to that in Job . 5. 28. Where Christ saith , Marvell not at this , for the houre is comming in the which all that are in the graves shall heare his voice , and shall come forth : they that have done good unto the resurrection of life ; and they that have done evill unto the resurrection of damnation . You will say , Are these graves spoken of here , the graves that are made in the earth ? yea , that they are , and for a further proof of the same , look into Dan. 12. 2 Daniel there speaking of the same thing , saith , And many of them that sleep in the dust of the earth shall arise , or awake , some to everlasting life , and some to everlasting contempt , or damnation . I shall not stand here to dispute any distinctions of the resurrections , only prove that the dead shall arise ; and that is a clear truth from the Scriptures , Acts 10. 42. Rev. 20 11 12 , 13 , 14. and 1 Thes. 4. 16. 1 Cor. 15. 52. the dead shall be raised . 2. He shall call all men and women to an account for all their close sinful thoughts , words , and actions ; then will the secrets of all hearts be made manifest . Then shall all thy adulterous , and theevish , and covetous , idolatrous , and blasphemous thoughts be laid open , according to that saying , Their consciences also bearing them witness , and their thoughts the mean time , or while , accusing , or else excusing one another , Rom. 2. 15. But when ? why , in the day when God shall judge the secrets of men by Jesus Christ , ver . 16. see also 1 Cor. 4. 5. Therefore judge nothing before the time ; what time is that ? why , when the Lord comes ; what will he do ? He will bring to light the hidden things of darknes●● , that is , all those cunning , close , hidden wickednesses , that thou in thy life time hast committed ; yea , he will make manifest the counsels of the heart ; that is , the most hidden and secret things that are contrived and plotted by the sons of men ; Then shal all the midnight whoremongers be laid open with all their sins ; Then thou ( it may be ) who hast committed such sins as thou wouldst not have thy Neighbour , thy father , thy wife , thy husband , or any one else know of for thousands , then thou shalt have them all laid open , even upon the house tops , Luke 12. 1 , 2 , 3. Then thou that hatest Gods children , his waies , his word , his spirit ; then thou that makest a mock at Jesus of Nazareth , his second coming , then thou that livest in open prophaness or secret hypocrisie , then I say , will be such a time of reckoning for you , as never was since the world began , then you that shall die in your si●s , will cry to the mountains , fall on us , and cover us from the face of him that sits on the Throne , and from the wrath of the Lamb ( which Lamb is the man Christ Jesus , Joh. 1. 19. ) And ah , my friends ! if the very looks of God be so terrible , what will his blows be , think you ? Then if all thy idle words shall be accounted for , as it is written , But I say unto you , that every idle word that men shall speak , they shall give an account thereof in the day of judgement , Mat. 12. 36. and also all thy filthy actions shall be then regarded in such sort , as thou shalt receive a just recompence for them . And know , saith the Scripture that for all these things * God will bring thee into judgement , Eccles. 11. 9. Then Thou that are an unbeliever shalt be sure to fall under the judgement for all thy sins . first , thou must give account ; Secondly , thou must fall in the judgement . Oh my friends , there are hot daies acoming for all those that are found out of the Lord Jesus : Behold , saith Malachi , the daies come that shall burn as an oven , and all the proud , yea , all that do wickedly shall be as stubble ; and the day that cometh shall burn them up , saith the Lord of hoasts ; and it shall leave them neither root nor branch . The day of judgement will burn like an oven , and all that have not the righteousness of Christ upon them shall be as stubble . Ah friends put a red hot oven , and stubble together , and what work will the●e be ? even the one will burn and destroy the other . 3. When Christ doth come the second time , another end of his coming will be to purge out all things that offend in his Kingdom , Mat. 13. 41 , 42. Then shall the son of man send forth his Angels and they shall gather out of his Kingdom all things that offend , and them that doe iniquity , and shall cast them into a furnace of fire ; there shall be weeping and gnashing of teeth . There are many things that doe offend in his Kingdom now : namely , the lukewarm professor , he doth offend first the Lord , secondly , his people . But then thou lukewarm offending professor shalt offend the Church of God no more . Secondly , the loose professors do also offend God , Christ and his Church . First , he scandals the Gospel by his loose walking , and naughty carriages . Secondly , he doth make the world blaspheme the name of God by the same . Thirdly , he grieves the hearts of Gods people , Phil. 3. 18. But know that thou also shalt be taken away from offending any more , God , Christ , and his Saints ; and thou shalt have weeping and gnashing of teeth for thy thus offending , Mat. 18. 6. 7. 4 Another end of Christs second coming is to cut of all the ignorant persons that are in the world . There is a generation of poor souls that do think to be excused for their ignorance : Alas saith one , I am a poor ignorant man , or woman , and therefore I hope that the Lord will have mercy upon me : We cannot , say others , do as such and such , and will the Lord condemn us ? And thus poor souls , as they are in the broad way to destruction least they should misse of the way to hell ; do swallow down by clusters , that which will poyson them body and soul for ever , and ever . But you will say , What , will not the Lord have mercy on ignorant soules ? Ans. Not on those who live and die in their ignorance . He himselfe hath said , Esay 27. 11. Because it is a people of no understanding , therefore he that made them will not have mercy on them , and he that formed them will shew them no favour . Again , Paul also in that 2 Thes. 1. 8. saith , that when Jesus Christ shall come to judge the world , he doth come to take vengeance on all them that know not God , and that obey not the Gospell of our Lord Jesus Christ. But ye will say , who are those ignorant persons , that shall find no favour at that day ? or how doth the ignorance discover it selfe ? I shall only mention three or four sorts of men , and leave thee to the Scriptures , which if thou read them diligently , will further lay them open before thee . And first , the prophane scoffer , who makes a mocke at the truths of God , and so goes on in his sins , for this see in 2 Pet. 3. 3. which the Apostle attributes to their ignorance ver . 5. And therefore he likens them to bruit beasts , Chap. 2. 10. and 12. verses , who walke after the flesh , in the lusts of uncleanness , & speak evil of the things they understand not , and shall utterly perish in their corruption ; who because they understand not the Scriptures , nor the power of God in them , speake evil of the truths therein contained , and think the Lord like unto themselves , Psal. 50. Secondly , the formal professor , who hath onely a notion of the Gospell , and some seeming holiness , but wants Gospel faith : Such are called foolish virgins , Mat 25. 2 , 3. to whom Christ will say in that day , Verily , I know you not . Adde hereto , those that think it enough to confess Christ with their mouthes , and profess that they know God , but deny him in their works ; such notwithstanding all their profession , shall , if they so continue , perish eternally , being abominable , disobedient , and to every good work reprobate , or void of judgement , that is ignorant , Tit. 1. v. 16. 3. The legal righteous man or woman , though they walke blameless as touching the righteousnesse that is in the law : For they being ignorant of Gods righteousness , go about to establish their own righteousness , as reading , hearing Sermons , prayers , publique or private , peaceableness with their Neighbours , Fasting , Almes , good works as they count them , just dealings , abstinence from the grosser pollutions of the world , stricter obedience to the commandments of the first and second table ; all which with many other things may be comprehended in their own righteousnesse , and it is grounded on their ignorance , and goes on in rebellion ; and such ignorant persons shall in that day perish , not submitting through ignoranco to the righteousness of God , Rom. 10. 3. compared with Luke 19. 27. where Christ saith that when he shall come the second time , he will command those his enemies , who submitted not themselves to him , who is called the righteousness of God , Esay 46. 13. or would not have him to reign over them , to be slaine before his face . 4. Those whose hearts are set upon the world , and follow the alluring perswasions of it ; the Lord calls such fools , Luke 12. 20 and Pro. 7. 7. who go after it ( v●z the world , held forth by a similitude of a woman with the attire of an harlot ) as an oxe to the slaughter , or a Foole to the correction of the stocks , till a dart strike thorow his liver , as a bird hasteth to the snare , and knoweth not that it is for his life : and knows not , marke , it is through ignorance , ver . 23. A fift end of Christs comming , is , that his righteous ones might shine as the Sun in the glory , or Kingdom of their Father , Mat. 13. 43. there are many things that do hinder the People of God from shining forth as the Sun now . As first , they have a body of death which makes them fetch many a groane in their journey to Canaan , Rom. 7. 24. 2 Cor. 5. 2. They meet with many a sad temptation , which also makes them in heaviness many a time , 1 Pet , 1. 6. They have also many other things that doe hinder their shining now ; but then the body of death shall be left off . My meaning is , that sin shall be no more in the natures of Gods people then : Their bodies that are now so vile , shall then be made like unto the glorious body of the son of God , who shall change our vile bodie , that it may be like unto his glorious body , according to the working whereby he is , able to subdue all things unto himself , Phil. 3. ver . 21. 6. Another end of Christs coming shall be to take an account of his children , how they have laid out their talents , that he hath committed to their trust , Mat. 25. 19. Rom. 14 12. 2 Cor. 5. 10. 7. Another end of his coming , is , to set up his Kingdom , which will be glorious indeed at his appearing , 2 Tim. 3. 1. Rom. 8. 19 , 20 , 21. I do but touch these things , because I would hasten towards a conclusion ; many other things might have been spoken to , but at this time I shal forbear . But you will say , Who shall stand when he appears ? why , I told you before , that the ungodly shall not stand in the judgement , nor sinners in the congregation of the righteous , Psa. 1. 5. let him be close or prophane , as I told you even now , all shall be laid open ; all shall be made manifest , all shall come into judgement . Ah poor soul ! it is not then thy brave words will save thee ; it is not thine eloquent tongue that will then do thee any good ; if thou be without the wedding garment , thou wilt be speechlesse , as in Mat. 22. 12. But thou that art a converted person shalt stand in the judgement ; thou that are born again shalt enter into the Kingdom , and none else , Joh : 3. 5. Rev. 21. 27. But how shall I know that I am born again ? Answ. Why , if thou art born again , then thou knowest that thou wast not born a Christian at first , Eph. 2. 1 , 2 , 3. you hath the quickened who were dead in trespasses and sins . 2. Thou knowest that once thou hadst no faith in the Lord Jesus ; and wert convinced of sin because thou didst not believe in the son of Mary , Jol. 6. 9. 3. Thou seest all true joy through the blood and righteousness of the son of Mary . 1 Cor. 15. 57. Rom. 7. 24. 25. 4. Art thou born again ? then thou canst not be quiet till thou seest God smile , and lift up the light of his countenance upon thee , Psa. 4. 6. and that through the face of the son of Mary , the son of God. 5. Thou knowest that God hath given thee thy faith , Phil. 1. 29. Eph. 2. 8. 6. Art thou born again ? then thou knowest that the doctrine of the son of M●ry the Virgin , is a right doctrine , 2 Joh 9. 7. Then also thou lookest for the personal appearing of the son of Mary from heaven in the clou●ls , Rev. 1. 7. the second time Heb. 9 28 These things , though plain , yet if the Lord set them home upon thy conscience , may be profitable both to thee and me . Therefore let us examine the matter a little . And first , Thou thinkest that thou art a Christian ; thou shouldst be sorry else ; well , but when did God shew thee that thou wert no Christian ? when didst thou see that ? and in the light of the spirit of Christ see that thou wert under the wrath of God because of original sin ? Nay , dost thou know what original sin means ? Is it not the least in thy thoughts ? and dost thou not rejoyce in secret that thou art the same that thou ever wert ? If so . then know for certain that the wrath of God to this very day abideth on thee , Joh. 3. 36. And if so , then thou art one of those that will fall in the judgement , except thou art born again , and made a new creature , 2 Cor. 5. 17. But secondly , thou thinkest that thou hast been born again , ( 't is well if thou hast ) but least thou shouldst deceive thy poor soul , I pray thee consider , when did the spirit of the Lord Jesus shew thee that thou hadst no faith in thee by nature ? and when did the spirit of Christ convince thee of sin , because thou didst not believe in him ? It may be thou hast been convinced of sins against the Law , by the Law , and thy own conscience , as the Pharisees were , Joh. 8. 9. and Rom. 3. 20. I , but when didst thou see thy self a lost creature for want of faith in the son of Mary ? if not , thou hast not yet been savingly convinced by the spirit of Christ ; for that when it convinceth effectually of sin , it convinceth of unbeliefe ; though thou hast been never so much convinced of sins against the Law , if thou hast not seen thy self under the power and dominion , guilt and punishment of ●in because thou didst not believe in Christ , thou hast not yet been savingly convinced ; for that 's one work of the spirit to convince of sin , because they believe not on me ; saith Jesus , the Son of Mary , who was espoused to Joseph the Carpenter ; But on the contrary , dost thou not say in thy heart , thou never hadst thy faith to seek , but hast alway believed with as good a faith as any one alive ; If so , then know for certain that thou hast no faith of the operation of God in thee , according to Gods ordinary working ; and if so , then know that if the Son of man should come to judge the world at this moment of time , that thou with all thy faith ( thou thinkest thou hast ) wouldst fall in the judgement , 2 Thes. 2. 12. 3. Art thou born again ? then thou seest that thy great sin was want of faith in the Son of Mary . Then thou seest that it is he that was sent of God to die for the sins of the world , J●h . ● . 19 Jo. 3. 16 , 17 , 18 , 19. Act 13 38 , 39. and that thou art compleat in him , without any works of the Law , Rom. 4. 4. the● thou rejoycest in Christ Jesus and puttest no confidence in the flesh , Phil. 3. 3. yet thou rejoycest in the flesh and blood of the son of Mary , knowing that his flesh is meat indeed , and his blood is drink indeed , Joh. 6. 55. out of which thou wouldst very willingly make thy life all thy daies ; out of his birth , obedience , death , resurrection , ascension , and glorious intercession now at the right hand of his father , Heb. 7. 24 , 25. but if thou art wavering in these things , know , that thou art but a babe at the best , and for ought thou knowest , God maycut thee off in thy unbelief and cast thee into utter darkness , where there shall be weeping and wailing and gnashing of teeth . 4. Art thou born again ? then thou seest all true peace and joy comes through the blood of the son of Mary , and his righteousnesse , as in Rom. 7. 24. & 1 Cor. 15. 57. there are many poor souls that are taken with raptures of joy , and false conceited consolation , Joh. 16 20. which doth come from the Divel , and their own deceitful hearts ; but their joy shall be turned into mourning and sorrow of heart , Luke 6. 24 , 25. but thou that art a Christian indeed , and not in word onely , rejoycest in Christ Jesus the son of Ma●y ; yea , though now you see him not , yet believing , you rejoyce with joy unspeakable and full of glory , 1 Pet. 1. 8. And these two things are the fruits of thy faith , and of thy joy . 1. The Lord Jesus Christ is very precious unto thee , 1 Pet. 2. ver . 7. 2. Thou dost purifie thine heart by this faith , and the power of the spirit of Christ , which thou hast received into thy soul , Rom. 8. 13. Acts 15. 9. and 1 Joh. 3. 3. but if thy guilt of sin goes off , and convictions go off any other way then by the blood and righteousness of the man Christ Jesus , thy guilt goes off not right , but wrong , and thy latter end will be a very bitter end , without faith and repentance ; for it is his blood through which all true peace comes , Col. 1. 20. and there is no other name under heaven given among men , whereby we should be saved , but by the Lord Jesus of Nazareth , Acts 4. ver . 10 , 11 , 12. compared together . 5. Art thou borne againe ? Then thou canst not be quiet , till thou doest see God lift up the light of his Countenance upon thee , yea , thou hast such a desire after the light of Gods countenance , that all the glory , riches , honour , pleasure , profits &c. of this world will not satisfie , till thou doest see God to be a reconciled father to thee in the Lord Jesus Christ ; as it is Psal. 4. 6. Joh. 14. 8. Ps. 35. 3. then thou wilt not be quiet till thou doest hear from the son of Mary , which is the Lord of glory , 1 Cor , 2. 8. such a voice as this , Son be of good cheer , thy sins are forgiven thee ; and * My grace is sufficient for thee . But if thou canst content thy selfe with any thing below this , thou wilt , when all comes to all , be found but a rotten-hearted professor , who wilt have thy portion among the slothfull ones , who will fall in the judgement of the son of Man , when he comes in flaming fire with his mighty Angels , 2 Thes. 1. 8. 6. Art thou borne againe ? Then thou knowest that God hath given thee thy faith that thou hast in his son : then thou art able to say through grace , there was a time in which I had no faith , there was a time in which I could not believe in the son of God for eternal life . But G●d , who is rich in mercy , for his great love wherewith he loved me , even when I was dead in sins and unbelief , ( which is the greatest ) hath quickned me together with Christ : by grace I am saved , Eph. 2. 4 , 5. through faith v. 8. 7. Art thou borne againe ? Then thou knowest that the doctrine of the Son of God , the son of Mary is a right doctrine , which is this . First , that the Son of God which was with his Father before the world was ( Joh. 1. 1. John 17. 5. ) came into the world in the fulnesse of time , and was made in the likenesse of Men , Phil. 2. 7. being made of a woman or virgin , made under the Law , to redeem them that were under the Law , Gal. 4. 4. And that was done in this wise . What the law could not do in that it was weak through the flesh , that is through our flesh , God sending his own Son in the likenesse of sinful flesh , and for sin , condemned sin in the flesh , that is condemned him in the flesh for the sins of poor sinners ; For this , compare Rom. 8. 3. and 2 Cor. 5. 21. with Gal. 3. 13. and it will appeare clearly to be the truth of God : Also , that this Son of God , which is the true God , as well as the Son of Mary , did bear our sins in his own body on the tree , 1 Pet. 2. 24. and did spill his own blood , which is also the blood of God , Acts 20. 28. that he died , and was laid in Josephs Sepulchre , Joh. 19. 38 , 39 , 40 , 41. and rose again the third day , Acts 10. 40. that very man , Luk. 24. v. 39 , 40 , 41 , 42 , 43 , 44. and ascended up into heaven in a cloud , Acts 1. 9 , 10. and 11. and there ever lives to make intercession for us , that very man Heb. 7. 24 , 25. Heb. 8. 3 Heb. 10. 12. And in the last place , If thou art a Christian , then thou lookest for that very Jesus againe , whom the Jewes did crucifie , John 19. whom God raised again as it is , 1 Thes. 1. 10. I say thou lookest , thou waitest , thou hastenest after the comming of this Lord Jesus , which doth deliver thee from the wrath to come , 2 Pet. 3. 10 , 11 , 12. Heb. 9. 26 , ●7 , 28. 1 Thes. 1. 10. Yea , thou knowest , that this very man shall so come , in like manner , as his disciples did see him go into heaven , which was a ver● man , Luke 24. 30. compared with ver . 50. 51. of the same chapter . Yea , in a cloud he went away from his disciples , and in the clouds he shall come again , Rev. 1. 7. to judge all that are in their graves , Joh. 5. 28 , 29. Dan. 12. 2. and shall receive all that looke for , and love his second comming , to himself , Heb. 9. 27. 28. And they shall be for ever with him , 1 Thes. 4. 16. 17. But the wicked shall be cast into eternal damnation , Mat. 25. 46. These things I say , if thou be a Christian indeed , thou believest , and ownest , and the faith of them doth purifie thy heart , 1 Joh. 3. 3. and wean thee from this world , and the things thereof ; and if it is not from this principle , that is , if thy obedience do not flow from this faith , which is the faith of Gods elect , as I have proved at large , thy obedience , thy zeal , thy self-denial , thy holiness , righteousness , yea , all that thou canst doe , is but sin in the sight of the great God of heaven and earth . For all true sanctification comes through the Name of the Lord Jesus Christ , by the operation of the Spirit of God , 1 Cor. 6. 11. But ye are washed , but ye are sanctified , but ye are justified , in the Name of our Lord Jesus , and by the Spirit of our God : And in Cant. 1. 3. Thy Name is as an o●niment poured forth , therefore doe the virgins love thee . Well then , seeing this is a truth of so great concernment , I beseech you , seeke to be throughly rooted into it by faith . And that thou maiest so be , examine thy heart ; yea , beg of God to help thee to examine it , and to throw out all that fancy that thou takest in stead of faith ; Also throw away all thy own wisedome , yea , thy own righteousnesse also , and conie to God in the Name of the Son of Mary , which is the Son of God , and beg faith of him , true faith , the faith of the operation of God ; such a faith as he gives to his own elect , which will shew thee cleerly of these things ; so that tho●r shalt not deceive thy selfe with a fancy of them ▪ and the advantages will be many . 1. It will comfort thy heart against persecutions , temptations , and cross providences , as also James saith to his persecuted brethren ; Be patient my brethren , saith be , stablish your hearts , for the comming of the Lord drawes nigh . James 5. 8. 2 : It will through grace wean thy heart and affections abundantly from this world , and the things therein : Who is he that overcomes , the world ( saith John ) but ●e that believes that Jesus is the Son of God ? 1 Joh. 5. 5. who is he also that purifies his heart , but he that looketh for the second comeing of Christ from heaven ( as in 1 John 3. 3. compared with 2 Pet. 3. 10 , 11. ) to judge the world ? 3. Hereby thou wilt be able to Judge of all doctrines whatsoever , though they come never so nigh the truth , yet if they be not indeed the very truth , thou wilt find them and their doctrine lyars , Rev. 2. 2. and 1 Cor. 2. 15. 4. If thou beest throughly set down in this doctrine , even in the faith of this doctrine which I have held forth unto thee , thou wilt not be taken with any other doctrine whatsoever . What is the reason I pray you , that there are so many giddy-headed professors in these daies that do stagger to and fro like a company of drunkards , but this , They were never se led in the doctrine of the Father , and the Son ? They were never enabled to believe that that child that was born of the virgin Mary , was the mighty God , Is. 9 6. No , saith Christ , he that is built upon this rock ( meaning the faith of himselfe , which is to believe that the Son of Mary is the Christ of God , Mat. 16. 16. ) the gates of hell shall not prevaile against him , v. 18. 5. The faith of this doctrine , will make thee labour in the work of God in the world . Oh , how it will liven thy heart in the work of the Lord ; especially , if thou livest in the faith of thy interest in Christ , it will make thee labour to be found watching when thy Lord shall returne from the wedding ; that when he doth come , thou maiest open to him immediately . Luke 12. 35. 36. Now seeing the comming of the Lord Jesus Christ is so nigh , even at the doors , what doth this speak to all sorts of people ( under heaven ) but this ? first , to see whither they have oyl in their lamps or not ; that is , to search , and see , whither the spirit of the man Christ Jesus be in them or no ; for he that hath not the spirit of Christ in him , is none of Ch●ists , Rom 89 ▪ Thou that hast not the spirit of Christ in thee , why , at that day ( let thy profession be what it will ) he wi●l say to thee , depart , I know you not , Mat. 25. and if so , then thy latter end will be worse then thy beginning , as in 2 Pet. 2. 20. 2. Then what will become of all the prophane , ignorant , scoffers , self-righteous , proud , bastard-professors in the world ? If the children of God shall scarcely be saved , where shall the ungodly and the sinner appear ? 1 Pet. 4 ▪ 18. 3. Then what will become of all those that creep into the society of God people without a wedding garment on ? why , it will be said unto them , Friends , how came you hither ? take them , and bind them hand and foot , and cast them into utter darkness ; there shall be weeping and gnashing of t●eth , Mat. 22 11 , 12 , 13. 4. Then what will become of all those that mock at the second coming of the Man Christ , as do the Ranters , Quakere , Drunkards , and the like ? why read their doom in Mat. 24. 50 , 51. The Lord of that , of these servants , shall come in a day when they look not for him , and in an hour that they are not aware of , and shall cut them asunder & appoint them their portion with hypocrites , and there shall be weeping and gnashin of teeth . 5. Then what doth this speak to the Lords own people ? surely this , that they should be in a watchful posture , Mark 13. 37. Watch therefore over your own hearts , least they should be overcharged with surfeiting and drunkeness , and the cares ●f this life , and so that day come upon you unawares ; for as a snare shall it come upon all the dwelle●s upon the face of the earth , as it is in Luke 21. 34 , 35 , 36. 2. Watch over the Devils temptations . Oh , have a care in the first place , least by any meanes as the Serpent beguiled Eie , so your minds should be corrupted from the simplicity that is in Christ : And the rather , because at this day he is very busie with his doctrines , and his ministers ; trying all waies , if by any means he might deceive you with fair speeches , and inticing carriages ; with a fair shew in the flesh , yet denying the Lord , and refusing to be justified by the blood of Jesus the son of Mary , the son of God : Watch I say over the Divel , touching doctrines , for he labours as much this way as any way , for he knows if he can but get you to lay a rotten foundation he is sure of you , live as godly in your conceit as you will , and therefore , it is worth your observation , in that 24 of M●● . when Christ is speaking of the signs of his coming , he breaks forth with a warning word to his Disciples , to beware of false teachers , ver . 4. the very first words that he answers to a question that his Disciples put to him , is this , Take heed that no man deceive you . Again , ver . 11. And many false Prophets shall arise , and shall deceive many . And in ver . 24. he saith again , for there shall come , or arise , false Christs and false Prophets , and shall shew signs and wonders , in somuch that if it were p●ssible they should deceive the very elect . 3. Take heed that he doth not deceive you in point of worship , that he make you not slight any of the ordinances of God ; for if he do , he will quickly make way for another temptation . 4. Take heed that you also have not your lamps to trim when the bridegroom comes ; if you have , you many paradventure be ashamed and blush , before him at his coming , 1 Jo. 2 last ver . Therefore content not your selves with a profession of Christ , and no more , for the divel may deceive , yea doth deceive a professing people many time . And if he will deceive a professing generation , he must come in this manner ; first , under the name Christ ; secondly , with a fair shew in the flesh of outward holinesse , Gal. 6. 12. Thirdly , he must come with good words and fair speeches , Rom. 16. 18. Now though he come to drunkards , swearers , whoremongers , theives , liars , murderers , and covetous persons , in his black colours ; yet if he will come to deceive a profe●sing party , he must appear like an Angel of light . And the reason why souls are deceived by him in these his appearances , is , because they are not able to distinguish betwixt the Law and the Gospel , the conviction● of conscience by the Law only , and convictions by the spirit ; but do ( though they professe the Lord Jesus ) give eare to every wind of doctrine , and being unstable , as Peter saith , do fall into the temptations of the Divel , in wres●ing the Scripture to their own destruction , 2. Pet. 3. 16. In a word , you that have not yet laid hold on the Lord Jesus Christ , for eternal life , lay hold upon him , upon his righteousnesse , blood , resurrection , ascension , intercession , and wait for his second coming to judge the world in righteousness , Acts 17. 31. And you that have laid hold . I say to you , lay faster hold on your Lord Jesus , Who so hath ●ares to hear , let him hear , Matth. 13. 43. Now , that thou mayst the more clearly understand my faith in the doctrine of Gods dear son , I have thought good to hold forth again the doctrine in the former Treatise by way of Question and Answer , as followeth . Qu. Seeing there are many 〈◊〉 Christs gone out into the world , according as was prophesied of in former times ( Mat. 24. 5 , 23. ) by the Lord himself ; And seeing ( if we be saved ) we must be saved by a Christ ; for he that misses of him ( saith the Scriptures ) cannot be saved , because there is no way to come to the father but by him , as it is written Joh. 14. 6. Acts 4. 12. How therefore , is the knowledge of the true Christ to be attained unto , that we may be saved by him ? Answ. Indeed to know Christ , ( Gods Christ ) is as the Scripture saith , the one thing necessary , Luke 10. 42. without which all other things will avail nothing ; And therefore I shall according to the Scriptures , first , tell you what Gods Christ is , and secondly , how the knowledge of him is attained unto . And therefore , first , Gods Ch●ist is true God , and true man. That he is true God , is manifest by that Scripture in Isaiah 9 6 where it is said , to us a child is born , to us a son is given , and the government shall be upon his shoulder , and his name shall be called Wonderful Counsellour , the mighty God , the everlasting Father the Prince of peace , also 1 Joh. 5. 20. And we are in him , that is true , ( saith the Apostle ) even in his son Jesus Christ , this is true God , and eternal life , see Heb. 1. 8. Joh. 1. 12. Rom. 9. 5. Joh. 20. 28. But Secondly , that he is 〈◊〉 Man , see again Isa. 9. 6. where it is said , Vnto us a Child is born , unto us a Son is given ; and compare it with Mat. 1. 21. where it is said , And she shalt bring forth a Son , and thou shall call his name Jesus , for he shall save his people from their sins , see John. 1. 14. And the word was made flesh . 1. Tim. 3. 16. God was manifested in the flesh . These two Scriptures are expounded by Heb. 2. 14. where it is said , Forasmuch then as the children are partakers of flesh and blood , he also himself likewise tooke part of the same , that is , of flesh and blood , see Rom. 8. 3. and compare it with Luke 24. 39. where Christ saith , Behold my hands and my feet , that it is I my selfe ; handle me and see , for a spirit hath not flesh and bones as ye see ●e have . And he doth often call himself by the name of the Son of Man ( Mat. 24. Mat. 16. 13. ) to signifie that he is very man , as well as very God. Q● . But why was he true God and true man ? Answ. He was true man , because man had offended , and Justice required that man should suffer and make satisfaction , and so it is written 1 Cor. 1 5. 21. For since by man came death , by man came also the resurrection of the dead . And again , All we like sheep have gone astray , and the Lord hath laid on him the iniquities of us all . And in 1 Pet. 2. 24. where that 53. of Esay is mentioned , he saith , Who his own selfe bare our sins in his own body on the tree , that we being dead to sins should live unto righteousnesse , by whose stripes we are healed . And againe , God did prepare this body , the humane nature of Christ , that it should be a sacrifice for sins , wherefore he saith , Sacrifices and offerings ( that is such as were offered by the Law of Moses ) thou wouldest not have ; but a body hast thou prepared me , Heb. 10. 5. In this body which God had prepared for him , which he tooke of the virgin , Gal. 4. 4. in this he did beare all the sins of all his elect , 1 Pet. 2. 24. And he must needs be true God , because , it was an infinite God that was transgressed against , and Justice required an infinite satisfaction , and therefore he must be infinite that must give this satisfaction , o● else justice could not be satisfied and so it written , where the Apostle is telling the Pastors of the Church of Ephesus , by what they were redeemed , he tells them , that God did purchase them with his own blood , Acts 20 28 see 1 Joh 3. 16. where he saith , herein perceive we the love of God in that He laid down his life for us . Not in his divine but in his humane nature ; for as I said before Gods Christ was of both natures , Esay 9. 6. R●m . 9. 5. 1 J●h . 5. 20. Joh. 1. 1. 14. True God and true man , and the divine nature did inable him to undergoe in his humane nature , all that sin , curse , and wrath that was laid upon him for us ; and to overcome , and obtain eternal redemption for us , Heb. 9. 24. 3. Q● . How did this Christ bring in redemption for man ? Ans. Why first , Man brake the law of God ; but this man did fulfill it again , and became the end of it for righteousnesse to every one that believeth , Rom. 10. 4. 2. Man was foiled and overcome by the devil ; but this man Christ did overcome him again , Luke 4. Heb. 2. 14. 15. and that for us . 3. Man did lose the glory of God : but this Man hath obtained it again . 4. Man by sin lost eternal salvation : But this man by his own blood hath obtained it again for him , Heb. 9. 12. 5. Man by sin brought death into the world : But Jesus Christ that Man hath destroyed it again , Heb. 2. 14. compared with Hos. 13 14. and brought in life and immortality , 2 Tim. 1. 10. Rom. 5. 15. Q. But how are we justified by this Mans obedience ? Ans. All our iniquities were laid upon him , Isa. 53. 6 , 8 , 11 , 12. And his righteousnesse is bestowed on us , if we believe , as it is written , even the righteousnesse of God which is by faith of Jesus Christ unto all , and upon all them that believe . And this is it which Paul so much sought after , when he saith , yea doubtless , and I count all things losse , 〈◊〉 do count them but dung , that I may win Christ , and be found in him , not having mine own righteousnesse , which is of the law , but that which is through the faith of Christ , the righteousness of God by faith , Phil. 3. v. 8 , 9. Q. How doe men come by this righteousnesse and everlasting life ? Ans. By faith men lay hold upon it , and apply it to their own souls in particular , Gal. 2. 20. For it is by faith they are justifyed , as also faith the Scripture , Rom. 5. 1. That is faith laies hold on and applies , that which this Christ of God hath done , and is a doing , and owns it as his own . Q. What is this faith that doth thus justifie the sinner ? Ans. It is a gift b , fruit c , on work d of the Spirit of God , whereby a soul is enabled , under a sight of its sins , and wretched estate , to lay hold on the birth , righteousnesse , blood , death , resurrection , ascension and intercession of the Lord Jesus Christ , and by the assistance of the Spirit , whereby it is wrought , to apply all the vertue , life and merit , of what hath been done and suffered , or is a doing by the same Lord Jesus Christ , to its own selfe in particular , Gal. 2. 20. Rom. 7. 24. 25. as if it selfe had really done all that the Lord Jesus Christ hath done , : I doe not say , ●hat the soul doth any thing for justification , but it doth know , that whatsoever Jesus Christ hath done in point of justification , is given to , and bestowed upon it , Rom. 3. 22. and God finding the soul in him , that is in Christ , doth justifie it from all things , from which it could not be justified by the law of Moses , Acts 13. 38 , 39. Q. Well , but is there no way to come to the father of mercies but by this man that was borne of the virgin ? is there no way to come to God but by the faith of Him ? Ans. No , there is none other name under heaven given among men whereby we must be saved , Acts 4. 12. And Jesus himselfe , that was borne of the virgin Mary said , I am the Way , the truth , and the life : No man commeth to the father , but by me , Joh , 14. 6. Q. And where is this man , that was borne of the virgin , that we may come to the father by him ? A. He ascended away from his Disciples in a cloud , into heaven , as we may read Act. 1. 9 , 10 , 11. Q. What doth he there ? Ans. He ever lives to make intercession for all that come unto God by him , Heb. 7. 25. That is , they that shall come out of themselves to him , and venture their ▪ soules on what he did and suffered when he was on earth , & is doing now in heaven ; shall certainly be saved : For he ever lives to save them , that doe thus come to the father by him . And it is , because , he spilt his blood for all that shall by the faith of Gods elect lay hold upon him : and thus it is written where he saith , we are justified freely by his grace , through the redemption that is in Christ Jesus . Mark it , whom God hath set forth to be a propitiation , through faith in his blood ; to declare his righteousnesse ; that is , to declare Gods righteousnesse , for the remission of sins that are past , through the forbearance of God ; to declare I say at this time his righteousness , that he might be just , and the justifier of him that believeth ( or layeth hold ) on Jesus , Rom. 3. 24 , 25 , 36. Q. But did this man rise again from the dead , that very man , with that very body wherwith he was crucified ? for you do seem as I conceive to hold forth so much by these your expressi●ns . A. Why do you doubt of it ? Q. Doe you believe it ? Ans. Yes , by the grace of the Lord Jesus Christ , for he hath enabled me so to doe . Qu. And can you prove it by the Scriptures ? Answ. Yes . Q. How ? Answ. First , from that Scripture in Luke 24. 37 , 38 , 39 , 40. where Christ himselfe after ●he was crucified appeared to his Disciples , ( who having seen him ) supposed they had seen a Spirit . But he said , Why are ye troubled , and why doe thoughts arise in your hearts ? behold my hand and my feet , that it is I my selfe , and doe not think you see a spirit ; handle me , and see , for a spirit hath not flesh and bones , as ye see me have . This he spake after he was crucified , Luke 23. 33. and buried , v. 53. and rose againe from the dead , chap. 24. 6 , 7. Many other Scriptures could I give for the proof hereof , as Acts 10. 39 , 40 , 41 , 42. And Acts 13. 28 , 29 , 30 , 31. 1 Thess. 1. 10. only read Acts 2. 29 , 30 , 31. where the Apostle proveth the same , bringing in the words of the Prophet David for a testimony thereof , saying , He being a Prophet , and knowing that God had sworn with an oath to him , that of the fruit of his loynes according to the flesh he would raise up Christ to sit on his Throne ( saith ) he seeing this before , spake of the resurrection of Christ , that his soul was not left in hell , neither his flesh did see corruption . Mark it , his flesh did see no corruption , v. 31. But if he had not risen againe , his flesh had seen corruption . But he rose again from the dead , that very man , that very body ; for his flesh did see no corruption ! Q. Why did he rise againe from the dead with that very body ? Answ. 1. Because it was not possible he should be holden of death . 2. Because in his humane nature he suffered for sin ; and if he had not recovered himselfe from that very curse , even from under death , and all other things that lay on him , which he had through the sins of his children subjected himselfe unto , he had not overcome sin , hell ; death , the law , and the devil ; but had been overcome by them ; and if so , then had not redemption been obtained for sinners ; for it was at his resurrection from the dead , that God said unto him , Thou art my sonne , this day have I begotten thee : ( As saith the Apostle ) And we declare unto you glad tidings , how that the promise made unto the Fathers , God had fulfilled the same unto us their children , in that he hath raised up Jesus again : as it is written in the second Psal. Thou art my Son , this day have I begotten th●e , Acts 13 30 , 31 , 32 , 33 , 34 , 35. And it is this , namely the resurrection of that man from the dead , that doth give us ground of hope ; as in 1 Pet. 1. & 3. where he saith , He hath begotten us again to a lively hope , by the resurrection of Jesus Christ from 〈◊〉 dead . 3. Because God intends to redeem the bodies of his Saints out of their graves in which they have lien many a yeare , John 5. 28 , 29. Rom. 8. 23. 1 Cor. 15. 52. and to possesse them with his own glory ; and when this comes to passe , then shall that Scripture be fulfilled , that saith , He shall change our vi●● body , that it may be fashioned like to his glorious body , according to the working ( of his mighty power ) whereby he is able to subdue all things to himself . Phil. 3. 21. And he hath given us assurance thereof , in that he hath raised up Jesus our Lord again from the dead , Acts 17. 31. Q. But doe you think that these our bodies that we doe carry about with us in this world , after that they are dead and buried , and rotten , shall rise again out of those graves into which they are laid ; when the Scripture saith , flesh and blood shall not inherit the Kingdome of God ? Answ. Flesh in Scripture is taken more wayes then one ; as first , it is taken for the workes of the law ; where the Apostle saith , Received ye the spirit by the workes of the Law , or by the hearing of faith ? Are ye so foolish , having begun in the spirit , are ye made perfect by the flesh ? By flesh here , he meanes the Law ; as is clear , if you compare Gal. 3. v. 2. & 3. with v. 10 , 11. 12. Again sometimes flesh is taken for sinnes , Rom. 8. 1. 5. And sometimes is is taken for the bodies of the Saints , * as subject to distempers , to pain , sicknesse , corruptions , to death , by reason of sinne , * 2 Cor. 4. 11. 2 Cor. 7. 5. Now the Apostle in that place , where he saith flesh and blood shall not inherit the Kingdome of Heaven , or of God , his meaning is , sinful flesh and blood , or the sin , with any imperfection that is in the bodies of the Saints , shall not inherit the Kingdome ; and that you shall find to be the mind of the holy Ghost , if you read with understanding the latter end of the same verse , where he saith , Neither doth corruption inherit incorruption . That is , sin , or any imperfection of the body , shall not inherit eternal life ; for saith he in ver . 53. This corruptible must put on incorruption , and this mortal must put on immortality . Mark here I pray you , though he saith flesh and blood shall not inherit the Kingdom of God , yet he saith this corruptible must put on incorrution : For the Trump shall blow , and the dead shall be raised ( as Christ saith , they that are in the graves shall hear his voi●e , John 5. 28. and shall come forth of their graves incorruptible , 1 Cor. 15. 52. and shall all appeare before the judgement-seat of Christ , 2 Cor. 5. 10. Rev. 12. 1● . 13. See also that Scripture Phil. 3. 20. 21 where the Apostle saith , He waited for Christ the Saviour from Heaven . And what shall he doe when he comes ? Why , He shall change our vile body . Mark it , it must be our vile body that must be changed . But if it be changed , then how can it be the same ? Not the same in respect of sinne , or bodily infirmities , but the very same in respect of substance : For , saith he , it is our vile body that must be changed , And it , the very same , it shall be fashioned like to his glorious body . And if you ask , how is it possible that this should be done ? he answers , according to the working whereby he is able to subdue all things unto himself , Phil. 3. 21. Q. But do you think this is certain ? methinks the Scriptures semingly hold forth so much , yet I cannot believe it , for it is contrary to all reason . A. Truly the Scriptures do not only hold forth so much seemingly , but they do most really , and plainly hold out these things , to all those that have received the spirit of the Lord Jesus Christ. For it is it , and it alone , that can reveal these things . For no man knows the things of God , but the spirit of God , 1 Cor. 2. 11. Now if thou wouldst know these things , thou must first receive the spirit of the son of God , without which , thou canst not know so much as one of the fundamental truths of the Gospel of our Lord Jesus Christ. Q. But there are those in our du●es , who reject this doctrine that you lay down , concerning the Lord Jesus Christ , as you lay it down , and they are for a Christ within , for a cross within , for a resurrection , and intercession within ; and they do not hold as you do , a Christ without , and a resurrection of Christ without , and intercession of Christ with u● ; I , and they have very much Scripture for that which they say too : And therefore what should such as we do , that stand tottering and shaking in these distracted and dangerous times ? for our poor souls are in very much doubt what way to take . Ans. Therefore , I will speak a few words to you by way of discovery of the falsity of such opinions ; and a word of direction how you should understand the truth . First , therefore , he that cries up a Christ within , in opposition to a Christ without , that man , instead of having the spirit of Christ in him , is possessed with a spirit of delusion ; for where the spirit of Christ is in truth , that spirit causeth the soul to look to the Christ that was born of the Virgin , for all justification ; as it is written , Howbeit , when he , the spirit of truth is come , he shall lead you into all truth ; for he shall not speak of himself , but what soever he shall hear , that shall he speak , and he will shew you things to come , mark the next verse he ( saith the son of the Virgin ) shall take of mine and shall shew unto you , Joh. 16. 13 , 14. he shall take of mine ; what is that ? why surely it is , he shall take of my Godhead , my humanity , my birth , my righteousness , my blood , my death , my resurrection , my ascen●ion , and intercession , my Kingly , Priestly , and prophetical offices , and shall shew you the life , merit , and value of them . And this was it which was revealed to Paul by the holy spirit , here spoken of , 1 Cor. 15. 1 , 2. to the 8. Moreover brethren , saith he , I declare unto you the Gospel which I●p eached unto you , which also ye have received , and wherein ye stand . By which also ye are saved , if ye keep in memory what I preached unto you , unlesse ye have believed in vain . But what is this doctrine ? why , I delivered to you first of all , that which I also receive ● . What was that ? why , How that Christ died for our sins according to the Scriptures . And that he was buried , and that he rose again the third day according to the Scriptures , ( there is his death and resurrection preached ) And that he was seen of Cephas , then of the twelve ; after that he was seen of above five hundred brethren at once , of whom the greatest part remain unto this present , but some are fallen asleep . After that he was seen of James , then of all the Apostle . And last of all he was seen of me ( saith Paul ) as of one born out of due time . This is it I say , that the spirit of truth doth hold forth to poor sinners , a Christ crucified without the gates of Jerusalem , Luke 23. 32 , 33. buried in Joseph● se●ulcher , v. 53. risen again the third day , Luke , 24 6. ascended away from his Disciples in a cloud into heaven , as in Act. 1. 9 , 10 , 11. And there ever liveth , that very man , with that very body , to make intercession for all that receive him , Heb. 7. 24 , 25. This is I say the doctrine of the spirit of truth , whatsoever is the spirit of errour . Q. But do not the Scriptures make mention of a Christ within ? 2 Cor. 13 5. A. Yes , And he that hath not the spirit of Christ is none of his , Rom. 8. 9. But he that hath it , is led out of himself by it ; and as I said before , it shews the soul , what the blessed son of the Virgin Mary hath done and suffered , and is a doing for it . Therefore hereby know we the spirit of truth from the spirit of errour . Every spirit that doth confesse that Jesus Christ is come in the flesh , is of God ; That is , that spirit that doth confess that Jesus Christ took flesh upon him , and in that flesh did bear our sins , 1 Pet. 2. 24. Col. 1. 20 , 21 , 22. 1 Pet. 3. 18. 1 Pet. 4. 1. and after he was taken down from the cross , and laid in a sepulcher , rose again from the dead ; that very man , with that very body , wherewith he was crucified : That spirit that doth believe and confess this is of God , and is the blessed spirit of Christ , whereof h● spake , when he was yet with his Disciples touching his bodily presence : for he ( saith the Son of Mary ) shall glorifie me , for he shall take of Mine and shew it to you , Joh. 16. 13 , 14. I have answered this already in my Epistle to the first treatise . Therefore believe not every spirit , but try the spirits whether they be of God , for many false spirits and prophets are gone out into the world , therefore have a care how thou receivest the voice that speaks to thee , but try whether they are according to the truth of Gods word as it is written , To the law , and to the testimony , if it be not according to this word , it is because there is no light in them , Isa. 8. 20. Therefore try a little , Doe they flight Gods Christ which is the Son of the virgin , that spirit is of the Devil , 1 Cor. 12. 3. 2. Doe they say that that blood of his which was shed without the gates of Jerusalem doth not wash away sin , yea all sin from him that believes ? that is a spirit of Antichrist , 1 Joh. 1. 7. 3. Doe they say , that that man that was crucified without the gates of Jerusalem , is not risen again ( with that verybody wherwith he was crucified out of the Sepulchre ) Luk. 24. 38 , 39. That is a Spirit of Antichrist . 4. Do they say that that very man that was crucified with that very body , is not now in the presence of his father , absent from his people touching his bodily presence , though present in spirit ? I say who ever they be , that say he is not there , they are of the Divel : for the proof of this see Acts 5. 30. and 31. and compare it with Heb. 7. 24. 25. The God of our fathers ( saith the Apostle ) raised up Jesus . But what Jesus ? Whom ye slew ( saith he to the Jews . Him , the very same whom ye slew ) hath God exalted with his right hand to be a prince and a Saviour , to give repentance unto Israel and forgiveness of sins . And indeed , here is my life , namely the birth of this man , the righteousnesse of this man , the blood of this man , the death and resurrection of this man ; the ascension intercession of this man for me , and the second comming of this man to judge the world in righteousness , Acts 17. 31. I say here is my life , if I see this by faith without me , through the operation of the spirit within me ; I am safe , I am at peace , I am comforted , I am encouraged , and I know that my comfort , peace , and encouragement is true , and given me from heaven , by the father of Mercies , through the Son of the virgin Mary , Mat. 1. 21. who is the way to the father of Mercies , Joh. 14. 6. who is able to save to the ut●●rmost , all that come to the father by him , Heb. 7. 25. Because he , that very man ; with that very body wherwith he was crucified is ascended into heaven , Acts 1 , 9 , 10. 11. and there , ever lives to make intercession for them that come to God by him . This is the rock , sinner , upon which if thou be built , the gates of Hell , nor Ranter , Quaker , sin , law , death , no nor the Divel himself , shall ever be able to prevail against thee , Mat. 16. 16 , 17. 18. And here I leave thee to the wisdome of the great God , who if he hath chosen thee in his Son , and brought thee to him ; and hath made thee by faith to lay hold on him , thou needst not fear the divel with his siftings , snares , wiles , and fiery darts , wherewith he doth destroy thousands ; but mayest with the Apostle ( if thou live in the power and life of the love of God towards thee ) cry out , I am perswaded , that neither death , nor life , nor Angels , nor principalities , nor powers , nor things present , nor things to come , nor height , nor depth , nor any other creature shall be able to separate thee from the love of God which is in Christ Jesus our Lord , Rom. 8. 38 , 39. And now Reader , if thou be a true Christian I am sure , that these be the things that appearto be the glorious substantial truths to thy soul , and thou doest not care for that comfort that doth not make this Man , the Son of the virgin precious to thy soul , 1 Pet. 2. 7. for thou knowest , that it is he , that hath deliver'd thee from the wrath to come , 1 Thes. 1. 10. B●t as for you that are disobedient , except you mend your manners , you will stumble and fall backwards , and be broken , and snared and taken , Isa. 28. 13. and wonder and perish because you believe not . * A few words more , and so I shall have done , and they are words of counsel to thee ; Have a care thou receive not every Christ that is profered to thee , though it may appear very excellen● to thy foolish heart : For under the name Christ , are men deceived , as it is written , many shall come in my name , saying , I am Christ , and shal deceive many . Mat. 24. 5. But have a care that thou receive that Christ , that was borne without thee , fulfilled the Law in his humane nature without thee ; spilt his blood without thee , is risen againe and ascended without thee , and maketh intercession without thee : And that he , that very man that was borne of the Virgin , will come againe in the clouds without thee ; And this truth must thou receive by that Spirit that he hath promised to send and give to them that aske him : And that shall dwell in thy heart , and shall shew thee what the Son of Mary the virgin the Son of Man , the Son of God , the true God hath in his body done for thy soule , Joh. 16. 13 , 14. And if thou receive him in truth , then though thou doe not boast , nor brag of thy holiness , as those painted hypocrites called Quakers do : yet thou wilt do more worke for God in one hour , then they , even all of them , can do in all then life time . Take my counsel , and the Lord Jesus Christ have mercy upon thy soul and body . Farewel . Some Questions to the Quakers , Or a few quaeries to those who are possessed with a spirit of delusion in this generation . Be ready alwaies to give an answer to every man that asketh you a reason of the hope that is in you , 1 Pet. 3. 15. And I beseech you do it in sincerity . 1. IF thou sayest that every one hath a measure of the spirit of Jesus Christ within him , why say the Scriptures that some are sensual having not the spirit , Jude 19. And when Christ tells his Disciples of sending them the spirit , he also saith , The world can not receive it , Joh. 14 17. 2. What is the Church of God redeemed by , from the curse of the law ? Is it by something that is done within them , or by something done without them ? If thou answer , it is redeemed from the curse of the law by something that worketh in them . Then I ask , why did the man Christ Jesus hang upon the Cross on mount Calvary without the gates of Jerusalem , for the sins of his people ? And why do the Scriptures say , that through this man , is preached to us the forgiveness of sins . That is , through his blood ; Eph. 1. 7. which was shed without the gates of Jerusalem , Heb. 13. 12. 3. What Scripture have you to prove , that Christ is , or was crucified within you , dead within you , risen within you , & ascended within you ? 4. Is that very man that was crucified on mount Cal●a●y between two thieves , whose name is Jesus , the son of Mary , I say , is he the very Christ of God , yea , or no ? 5. Is that very man , with that very body , within you , yea , or no ? 6. Was that Jesus , that was born of the Virgin Mary , a real man of flesh and bones , after his resurrection from the dead , out of Josephs Sepulcher , yea , or no ? for the Scripture saith he was , as in Luke 24. 39. If so , then did that man that said handle me and see for a spirit hath not flesh and bones , as ye see me have ; I say , did that man go away from his Disciples ( and not into them , in his body ) as these Scriptures declare , Luke 24. 39 , 40. compared with v. 50. 51. also Acts 1. 9 , 10 , 11 or did he with that body of fl●sh go into his disciple , as some fond dreamers think . 7. Hath that Christ that was with God the father before the world was , no other body but his Church ? If you say no , as it is your wonted course . Then again I ask you , what that was in which he did bear the sins of his children ? If you answer , It was in his own body on the tree , for so saith the Scripture , 1 Pet. 2. 24. Then I ask you further , whither that body in which he did bear our sins , ( which is also called his own body ) was , or is the Church of God , yea , or no ? again , if you say he hath no body but the Church , the Saints , Then I ask , what that was that was taken down from the Cross , and laid into Josephs Sepulcher , Luke 23. 51. 52. Now I know , that as Christ is the head of his Church , so the Church is the body of the head , which is Christ. But as Christ is the Mediatour between God and men , I say , as he is Mediator , so he is a man , 1 Tim. 2. 5. and absent from his Saints in the world , as is clear 2 Cor. 5. 6. Therefore . as he is a Mediator , and a man , so he hath a body that is absent from his Church , which body is descended from his Disciples , above the clouds , into heaven . If you say no , Then I ask you , Did he leave the body behind him , which was born of the Virgin Mary , which walked up and down with his disciples in the world , was afterward hanged upon the Cross , buried , rose again from the dead , with which body he did eat , drink , and likewise walk with his Disciples after his resurrection from the dead , and did bid his Disciple see ▪ if he were not flesh and bones , yea , or no ? Finis . J. Bunyan . Notes, typically marginal, from the original text Notes for div A30208-e620 a Heb. 13. 12. Jo 16. 20 b Jo. 19. 38 39 , 40 , 41. c Jo. 20. 1. 12. d Mar , 16. 7. e Luke 24 16. f Luke 24 39 , 40. h Act. 1. 3. i Act. 1. 9 ; 10 , 11. k Heb. 7. 24. 25. Act. 10. 42 & 17. 31. 2 Pet. 3. 10 , 11. m Act. 13. 37 , 38 , 39. Rom. 3. 25 Eph. 1. 7. Rev. 1. 5. Heb. 1. 2. & 9. 14. Though I shall goe seemingly about in answer to this question , yet it will be very profitable to them who shal weigh and consider the severall sentences hereof . * The Spirit of Christ is the earnest of that ●heritance that Christ as he was God and man did obtain . Col. 1 2● . Ephes 1. 13. 14. * The objection answered . Joh. 8. 9. It is the spirit of the divel that doth tender the Scriptures contemptible and low . Gal. 2. 20. Rev. 22. 17. Nothing ●an make us accepted with God , but the merits of Jesus Christ. The Ranters doctrine is false . The doctrine is true , and of God , whatever the man be . a 1 Tim. 1. 13. b Mat. 20. 6 , 7. c Rev. 3. 17 , 18 , 19. d Exek . 18. 21 , 22. Notes for div A30208-e3650 Tit. 1. 2. When these words were spoken , the Covenant was not actually sealed ; for that was done when the blood of Christ was let out upon the cross . * To be holy and without blame , is that which God intended for us in that glorious Covenant ; and by it alone we are holy and without blame before him in love ; for we are compleat in him alone with whom the Covenant was made , Col. 2. 10. Tit. 1. 2. God hath a Christ own ▪ distinct from all other things whatsoever that is called Christ , whether they ▪ be Spirit or body , or both spirit and body , and this is signified , where he saith , the Lord Christ. Notes for div A30208-e4860 Gal. 3. 13. * They that are redeemed must have redemption wrought out for them thorow their natures ; for except that nature that sinned do bring in recovery from the curse that is due to it for its sin , that nature that sinned must suffer for its own sin . Gen. 49. 8 * Joh. 9. 37. Joh. 17. 5. A believer hath no law to fulfill for justification ; only believe on what the man Christ Jesus hath done and be saved . a That is , borne of the virgin . See Heb. 9. 22. and Compare it with Heb. 8. v. 3. where he saith it is of necessity that this man hath somwhat also to offer , which man was Jesus , ch● . 7. 22. Gal. 2. 10. John. 10. 15. Heb. 9. 12 Gal. 3. 10. Notes for div A30208-e7080 ●al . 4. 4. Compare Rev. 1. 1. If all the Quakers and Ranters in the world , : were but under the guilt of one sinful thought , it would make them to cry out with Cain my punishment is greater then I can bear , Gen. 4. 13. Mat. 3. 17. Rom. 3. 25. Rom. 5. 9. Heb. 9. 12. 1. Tim. 1. 10. Heb. 1. 2 , Notes for div A30208-e9020 * If works would do it , what need as there of Faith ? But it is evident that works will not ●●ve , becau●● there must be 〈◊〉 in the blo●d of Jesus the Son of Mary . Rom. 8. 10 Jude 6. Mat. 8. 26. Rom. 5. 15. Mat. 27. 3 , 4 , 5. He hanged himselfe immediately after . * Gal. 3. 10 * For a proo● here of take the carriage of the Pharisees towards our Saviour , who while they trusted in Moses , crucified Jesus , 〈◊〉 Cor. 2. 8. Objection Answ. 2. * Phil. 3. 8. Because , faith is the gift of God , Eph. 2. 8. Phil. 1. 29. * Col. 2. 12. * Acts 24. 25. Acts 1. 11 Act. 17. 31 Heb. 9. 14. John 16. 5 , 7. 1 Tim. 2. 5. Heb. 7. 24 , 25. Gal. 1. 8. Rom. 1. 20. Joh. 6. 44. Joh. 16. 24 Mat. 3. 17. Heb. 1. 9. Notes for div A30208-e10830 1 John 5. 20. Object . Gal. 4. 4. Joh. 1. 1. Joh. 17. 5 Joh. 10. 3 Gal. 3. 1● 13. Rom. 10. 4 Rom. 3. 22 Gal. 3. 27. * Phil. 3. 6 * Rom. 3. 22. 1 Joh. 3. 16. Acts 20. 28. ● Zac. 12. 10 ● Pet. 2. 24 ● Heb. 1. 3. ●ol . 1. 19 , ●o , 21 , 22. John 19. 22 , 30. * See Heb. 9. 14. and read that verse with under standing . Isa. 63. 3. Dan. 9. 26. Rom. 6 10 Col. 1. 22. Notes for div A30208-e11880 * They are they that had need to fear and tremble ; for they deny faith of the son of God. * O how doth the Lord condescend ! to the end he might strengthen the faith of one that is weak . Mark 8. 31 Mark 14. 21. John 21. read that whole chapter . Act. 10. 4. See 1 Cor. 15. 1 , 2 , 3 , 4. 5 , 6 , 7. 8. Joh. 20. 17. Tit. 1. 2. Gal. 4. 4. Acts 1. 10 , 11. See Mat. 25 , 19. Ma● . 13 34 Acts 1. 3. Act. 2. 30. 31. Joh 15. ● . 1 Cor. 9. 24. 25. Mat. 25. 19 Eph. 6. 9. 1 Pet. 3. 22. Heb. 9. 24. 1 ▪ Pet. 3. 2. ●eb . 9. 24. ●ev . 1. 17 , 8. ●ev . 2. 8. The Scripture speaking of highest implies a lower . John 14. 2 , 3. Joh. 16. 7. Acts 1. 9 , 10 , 11. Job 22. 12 , 13 , 14. Heb. 12. 22. 1 Tim. 2. 5 Joh. 16. 6 , 7. Joh. 14. 1 , 2 , 3. Phil. 3. 20. 1 Thes 1. 10. 1 Tim. 2. 5. P●●v . ● . 8. P●●v . 17. ●8 . Mat. 25. 1 , 2 , 3 , 4 , 5. 6 , 7. These thinges I doe but hint in , though I could inlarge upon them Luke 18 8. * lay 1 Jo. 3. 3. to thy heart , and compare thy condition with it , & thou wilt find this a glorious truth . Mat. 24. 24. Mar. 13. 22. ● Pet. 3 3. 1 Thes. 1. 10. P●l . 3. 20. 2 Tim. 3. 16. 17. * Though sinners will be unwilling to come to judgement , yet this will be their misery , God will bring them : Mal. 4. 1 , 2. Men seeking to get encouragement from their ignorance , doe more harden themselves in sin , and ●●are in greater danger of eternal damnation . This 27 of Isaiah and the 11 verse is a notable confutation of the ignorants hypocriticall hope , where he saith , He that made them will have no me●cy on them , and he that formed them will shew them no favour . 2 Cor 4. ● 〈◊〉 . 5. 12 * 2 Cor. 12 9. Heb. 11. 6. Rom. 14. 23. 2 Cor. 11. 14. Rom. 5. 12 b Eph. 2. 8 c Gal. 5. 22. d 2 Thes. ● . 21. Act. 2. 24. 1 Cor. 25. 50. Col. 1 27. * Act. 17. 21 Notes for div A30208-e21420 Gal. 3. 3. Act. 13. 38 Pet. 2 24 Col. 1. 20. &c. Luk. 24. 51 Act. 1 9 , 10 11 , Luk. 23. 26 & 33. 53. Luke 24 v 3 , & 6. & 15. & 41 , 42. & 39 & 50. Act. 10. 41 
A30206	----	Solomon's temple spiritualiz'd, or, Gospel-light fetcht out of the temple at Jerusalem, to let us more easily into the glory of New-Testament-truths by John Bunyan. Bunyan, John, 1628-1688. 1688 Approx. 289 KB of XML-encoded text transcribed from 121 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A30206 Wing B5595 ESTC R2850 12244513 ocm 12244513 56884 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A30206) Transcribed from: (Early English Books Online ; image set 56884) Images scanned from microfilm: (Early English books, 1641-1700 ; 130:12) Solomon's temple spiritualiz'd, or, Gospel-light fetcht out of the temple at Jerusalem, to let us more easily into the glory of New-Testament-truths by John Bunyan. Bunyan, John, 1628-1688. [24], 216 p. Printed for and sold by George Larkin ..., London : 1688. First ed. Cf. BM. Errata: p. [24]. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Typology (Theology) Temple of Jerusalem (Jerusalem) -- Meditations. 2005-02 TCP Assigned for keying and markup 2005-04 SPi Global Keyed and coded from ProQuest page images 2005-05 Jonathan Blaney Sampled and proofread 2005-05 Jonathan Blaney Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion Solomon's Temple Spiritualiz'd OR GOSPEL-LIGHT Fetcht out of the TEMPLE AT JERUSALEM , To let us more easily into The GLORY of New-Testament-Truths . By John Bunyan . Ezek. 43.10 , 11. Thou Son of Man , shew the House to the House of Israel — shew them the Form of the House , and the Fashion thereof , and the Goings out thereof , and the Comings in thereof , and all the Forms thereof , and all the Ordinances thereof , and a●l the Forms thereof , and all the Laws thereof . LONDON , Printed for , and Sold by George Larkin , at the Two Swans without Bishopgate . 1688. TO THE Christian READER . Courteous Christian Reader , I Have , as thou by this Little Book mayst see , adventured , at this time , to do my endeavour to shew thee something of the Gospel-Glory of Solomon's Temple . That is , of what it , with its Utensils was a Type of ; and , as such , how instructing it was to our Fathers , and also is to us their Children . The which , that I might do the more distinctly , I have handled Particulars one by one , to the number of threescore and ten ; namely , all that of them I could call to mind , because , as I believe , there was not one of them but had its signification , and so something profitable for us to know . For , though we are not now to worship God in those Methods , or by such Ordinances as once the Old Church did : Yet to know their Methods , and to understand the Nature and Signification of their Ordinances , when compared with the Gospel , may , even now , when themselves , as to what they once enjoyned on others , are dead , may minister Light to us . And hence the New-Testament Ministers , as the Apostles , made much use of Old Testament-Language , and Ceremonial Institutions , as to their signification , to help the Faith of the Godly in their preaching of the Gospel of Christ. I may say , that God did in a manner tie up the Church of the Jews to Types , Figures and Similitudes , I mean to be butted and bounded by them in all external parts of Worship . Yea , not only the Levitical Law and Temple , but as it seems to me , the whole Land of Canaan , the Place of their Lot to dwell in , was to them as Ceremonial , or a Figure . Their Land was a Type of * Heaven , their passage over Jordan into it , a similitude of our going to Heaven by death . The Fruit of their Land was said to be uncircumcised , as being at their first entrance thither unclean , in which their Land was also a Figure of another thing , even as Heaven was a Type of Sin and Grace . Again , The very Land it self was said to keep Sabbath , and so to rest a holy rest , even then when she lay desolate , and not possessed of those to whom she was given for them to dwell in . Yea , many of the Features of the then Church of God , were set forth , as in Figures and Shadows , so by Places , and things in that Land. 1. In general , she is said to be beautiful as Tirzah , ( Song 6.4 . ) and to be comely as Jerusalem . 2. In particular , Her Neck is compared to the Tower of David , builded for an Armory , ( Song 4.4 . ) Her Eyes to the Fishpools of Heshbon , by the Gate of Bethrabbim . ( chap. 7.4 . ) Her Nose is compared to the Tower of Lebanon , which looketh towards Damascus , ( chap. 4.1 . ) Yea , the Hair of her Head is compared to a flock of Goats , which come up from Mount Gilead : And the Smell of her Garments to the smell of Lebanon , ( vers . 11. ) Nor was this Land altogether void of Shadows , even of her Lord and Saviour . Hence , He saies of Himself , I am the Rose of Sharon , and the Lilie of the Valleys ; ( Song 2.1 . ) Also She , his Beloved , saith of him , His Countenance is as Lebanon , excellent as the Cedars , ( chap. 5.15 . ) What shall I say ? The two Cities , Sion , and Jerusalem , were such as sometimes set forth the two Churches ( Gal. 4. ) the True , and the False , and their Seed Isaac and Ishmael . I might also here shew you , that even the Gifts and Graces of the True Church were set forth by the Spices , Nuts , Grapes , and Pomgranates that the Land of Canaan brought forth . Yea , that Hell it self was set forth by the Valley of the Sons of Hinnom , and Tophet , places in this Country . Indeed the whole , in a manner , was a Typical and a Figurative Thing . But I have , in the ensuing Discourse , confined my self to the Temple , that immediate place of God's Worship ; of whose Utensils in particular , as I have said , I have spoken , ( though to each with what brevity I could ) For that none of them are without a Spiritual , and so a Profitable Signification to us . And here we may behold much of the Richness of the Wisdom and Grace of God ; namely , That he , even in the very place of Worship of old , should Ordain Visible Forms , and Representations , for the Worshippers to learn to Worship him by . Yea , the Temple it self was , as to this , to them a good Instruction . But in my thus saying , I give no encouragement to any now , to fetch out of their own fancies , Figures or Similitudes to worship God by . What God provided to be an help to the weakness of his People of Old , was one thing , and what they invented without his Commandment was another . For though they had his Blessing when they Worshipped him with such Types , Shadows , and Figures , which he had injoyned on them for that purpose , yet * he sorely punished and plagued them when they would add to these , Inventions of their own . Yea , he in the very act of instituting their way of Worshipping him , forbad their giving , in any thing , way to their own Humours or Fancies , and bound them strictly to the Orders of Heaven . Look , saith God , to Moses , their first great Legislator , That thou make all things , according to the pattern shewed to thee in the Mount , ( Exod. 25.40 . Heb. 8.5 . ) Nor doth our Apostle but take the same measures , when he saith , If any man thinketh himself a Prophet , or Spiritual : Let him acknowledge that the things that I write unto you , are the Commandments of the Lord , ( 1 Cor. 14.37 . ) When Solomon also was to build this Temple for the Worship of God , though he was wiser than all men , yet God neither trusted to his Wisdom nor Memory , nor to any immediate Dictates from Heaven to him , as to how he would have him build it . No , he was to receive the whole Platform thereof , in writing , by the Inspiration of God. Nor would God give this Platform of the Temple , and of its Utensils , immediately to this Wise Man , lest perhaps by others , his Wisdom should be idolized , or that some should object , that the whole Fashion thereof proceeded of his Fancie , only he made pretentions of Divine Revelation , as a cover for his doings . Therefore , I say , not to him , but to his Father David , was the whole Pattern of it given from Heaven , and so , by David , to Solomon his Son , in writing , Then David , saies the Text , gave to Solomon , his Son , the Pattern of the Porch , and of the Houses thereof , and of the Treasuries thereof , and of the Vpper Chambers thereof , and of the Inner Parlors thereof , and of the place of the Mercy-Seat , ( 1 Chron. 28.11 . ) And the Pattern of all that he had by the Spirit , of the Courts of the House of the Lord , and of all the Chambers round about , and of the Treasuries of the House of God , and of the Treasures of the Dedicated Things , ( ver . 12. ) Also for the Courses of the Priests and Levites , and for all the work of the service of the House of the Lord , and for all the Vessels of service in the House of the Lord. ( ver . 13. ) Yea , moreover , he had from Heaven , or by Divine Revelation , what the Candlesticks must be made of , and also how much was to go to each ; the same Order and Commandment he also gave for the making of the Tables , Flesh-hooks , Cups , Basons , Altar of Incense ; with the Pattern for the Chariot of the Cherubims , &c. ver . 14 , 15 , 16 , 17 , 18 , 19. All this , said David , the Lord made me understand by writing by his Hand upon me , even all the Work of this Pattern , ( Ver. 20. ) So , I say , He gave David the Pattern of the Temple , so David gave Solomon the Pattern of the Temple , and according to that Pattern did Solomon build the Temple , and no otherwise . True , all these were but Figures , Patterns , and Shadows of things in the Heavens , and not the very image of the things : But , as was said afore , if God was so circumspect , and exact in these , as not to leave any thing to the dictates of the godly and wisest of men ; what ! Can we suppose he will now admit of the Wit and Contrivance of men in those things that are , in comparison to them , the Heavenly things themselves . It is also to be concluded , That since those Shadows of things in the Heavens , are already committed by God to Sacred Story ; and since that Sacred Story is said to be able to make the man of God perfect in all things , ( 2 Tim. 3.15 , 16 , 17. ) It is duty to us to leave off to lean to common understandings , and to enquire and search out by that very Holy Writ , and nought else , by what , and how we should worship God. David was for enquiring in his Temple , ( Psal. 27.4 . ) And although the old Church way of worship , is laid aside as to us , in New-Yestament-times . Yet since those very Ordinances were Figures of Things , and Methods of Worship , now ; we may , yea , we ought to search out the spiritual meaning of them , because they serve to confirm and illustrate matters to our understandings . Yea , they shew us the more exactly how the New and Old Testament , as to the spiritualness of the worship , was as one and the same ; only the Old was clouded with Shadows , but ours is with more open Face . Features to the life , as we say , set out by a Picture , does excellently shew the skill of the Artist . The Old Testament had the shadow , nor have we but the very Image ; both then are but Emblems of what is yet behind . We may find our Gospel clouded in their Ceremonies , and our Spiritual Worship set out somewhat by their Carnal Ordidinances . Now because , as I said , there lies , as wrapt up in a Mantle , much of the Glory of our Gospel-matters in this Temple which Solomon builded ; therefore , I have made , as well as I could , by comparing Spiritual Things with Spiritual , this Book upon this Subject . I dare not presume to say , That I know I have hit right in every thing , but this I can say , I have endeavoured so to do . True , I have not for these things fished in other mens Waters , my Bible and Concordance are my only Library in my writings . Wherefore , Courteous Reader , if thou findest any thing , either in word or matter , that thou shalt judge doth vary from God's truth , let it be counted no mans else but mine : Pray God also to pardon my fault ; do thou also lovingly pass it by , and receive what thou findest will do thee good . And for thy easier finding of any particular in the Book , I have in the leaves following , set before thee the chief Heads , one by one ; and also in what page of the Book thou mayst find them . Thy Servant in the Gospel , John Bunyan . THE CONTENTS OF THIS BOOK . 1. WHen the Temple was builded Page 1 2. Who Built the Temple . 2 3. How the Temple was built . 3 4. Of what the Temple was built . 5 5. Who was to fell the Trees , and to dig the Stones with which the Temple was built . 6 6. In what Condition the Timber and Stones were , when brought to be laid in the building of the Temple . 9 7. Of the Foundation of the Temple . 12 8. Of the richness of the Stones which were laid for the Foundation of the Temple . 14 9. Which way the Face of the Front of the Temple stood . 16 10. Of the Courts of the Temple . 19 11. Of the great Brazen Altar that stood in the Inner Court of the Temple . 23 12. Of the Pillars which were before the Porch of the Temple . 26 13. Of the height of these Pillars , that thus stood before the Porch of the Door of the Temple . 29 14. Of the Chapiters of the Pillars of the Temple . 31 15. Of the Pomgranates adjoyning to the Nets on the Chapiters 33 16. Of the Chains that were upon these Pillars that stood before the Temple . 35 17. Of the Lilie-work which was upon the Chapiters , that were upon these Pillars of the Temple . 35 18. Of the Fashion of Temple . 40 19. Of the outward Glory of the Temple . 44 20. Of the Porch of the Temple 46 21. Of the Ornaments of the Porch of the Temple . 49 22. Of the Ascent by which they went up into the Porch of the Temple . 52 23. Of the Gate of the Porch of the Temple . 54 24. Of the Pinacles of the Temple . 57 25. Of the Porters of the Temple . 59 26. Of the Charge of the Porters of the Temple more particularly . 61 27. Of the Doors of the Temple . 64 28. Of the Leaves of this Gate of the Temple . 66 29. What the Doors of the Temple were made of . 69 30. How the Doors of the Temple were adorned . 70 31. Of the Wall of the Temple . 75 32. Of the Garnishing of the Temple with Precious Stones . 78 33. Of the Windows of the Temple . 81 34. Of the Chambers of the Temple . 83 35. Of the Stairs by which they w●nt up into the Chambers of the Temple . 86 36. Of the Molten Sea which was in the Temple . 89 37. Vpon what the Molten-Sea stood in the Temple . 92 38. Of the Lavers of the Temple . 96 39. Of the Tables in the Temple . 99 40. Of the Instruments wherewith the Sacrifices were slain , and of the Four Tables they were laid on in the Temple . 102 41. Of the Candlesticks of the Temple . 106 42. Of the Lamps belonging to the Candlesticks of the Temple . 109 43. Of the Shew-Bread on the Golden Table in the Temple . 111 44. Of the Snuffers belonging to the Candlesticks and Lamps of the Temple . 114 45. Of the Snuff-dishes that were with the Snuffers of the Temple . 117 46. Of the Golden-Tongs belonging to the Temple . 121 47. Of the Altar of Incense in the Temple . 125 48. Of the Golden Censers belonging to the Temple . 129 49. Of the Golden Spoons of the Temple . 133 50. Of the Bowls and Basons belonging to the Temple . 137 51. Of the Flagons and Cups of the Temple . 142 52. Of the Chargers of the Temple . 145 53. Of the Goings out of the Temple . 148 54. Of the Singers belonging to the Temple . 152 55. Of the Union of the Holy , and most Holy Temple . 156 56. Of the Holiest or Inner-Temple . 159 57. Of the Vail of the Temple . 162 58. Of the Doors of the Inner-Temple . 166 59. Of the Golden Nails of the Inner-Temple . 170 60. Of the Floors and Walls of the Inner-Temple . 173 61. Of the Ark of the Covenant , which was placed in the Inner-Temple . 178 62. Of the Placing of the Ark in the Holiest , or Inner-Temple . 185 63. Of the Mercy-Seat , and how it was placed in the Holy Temple . 188 64. Of the Living Waters of the Inner-Temple . 192 65. Of the Chains which were in the Oracle , or Inner-Temple . 195 66. Of the High-Priest , and of his Office in the Inner-Temple . 198 67. Of the High-Priest's going into the Holiest alone . 204 68. Of the High-Priest's going in thither but once a year . 206 69. Of the Cherubims , and of their being placed over the Mercy-Seat , in the Inner-Temple . 210 70. Of the Figures that were upon the Walls of the Inner-Temple . 213 ERRATA . PAge 101. line 13. for see , read go . p. 114. l. 15. leave out if . p. 157. l. 17. for invincible , r. innumerable . p. 158. l. 25 , for did , read dye . The Glory of the Temple : OR , Solomon's TEMPLE , And all the Materials thereof , SPIRITUAIZ'D . I. Where the Temple was Built . THE Temple was built at Jerusalem , on Mount Moriah , in the Threshing-floor of Arnon the Jebusite . Whereabout Abraham offered up Isaac , there where David met the Angel of the Lord when he came with his drawn Sword in his hand , to cut off the people at Jerusalem , for the sin which David committed in his disorderly numbering the people . Gen. 22.3 , 4 , 5. 1 Chron. 21.15 . Chap. 22.1 . 2 Chron. 3.1 . There Abraham received his Isaac from the dead . There the Lord was intreated by David to take away the Plague , and to return to Israel again in Mercy : from whence also David gathered , That There Gods Temple must be built . This ( said he , ) is the house of the Lord God , and this is the Altar of the Burnt-Offering for Israel . 1 Chron. 21.28 . Chap. 22.1 . Chap. 3.1 . This Mount Moriah therefore , was a Type of the Son of God , the Mountain of the Lords house , the Rock against which the gates of Hell cannot prevail . II. Who built the Temple . THe Temple was builded by Solomon , a man peaceable and quiet ; and that in Name , by Nature , and in Governing . For so God had before told David , namely , that such a one the Builder of the Temple should be . Behold , saith he , a Son shall be born unto thee , who shall be a man of Rest ; and I will give him Rest from all his Enemies round about ; for his Name shall be called Solomon , and I will give Peace and Quietness to Israel in his days : He shall build an house for my Name , and he shall be my Son , and I will be his Father . 1 Chron. 22.9 , 10. Psal. 72.1 , 2 , 3 , 4. As therefore , Mount Moriah was a Type of Christ , as the Foundation : So Solomon was a Type of Him , as the Builder of his Church . The Mount was signal , for that thereon the Lord God before Abraham and David , did display his Mercy . And as Solomon built this Temple , so Christ doth build his House ; Yea , He shall build the Everlasting Temple , and He shall bear the Glory . Heb. 3.3 , 4. Zach. 6 12 , 13. And in that Solomon was called Peaceable , it was to shew with what peaceable Doctrine and Wayes Christs House and Church should be built ; Isa. 9.6 . Mich. 7.2 , 3 , 4. III. How the Temple was Built . THe Temple was built , not meerly by the Dictates of Solomon , though he was wiser than Ethan , and Heman , and Calcol , and Darda , and all men , 1 King. 4.31 . But it was built by Rules , prescribed by , or in a written Word ; and as so , delivered to him by his Father David . For when David gave to Solomon his Son , a charge to build the Temple of God ; with that charge , he gave him also the pattern of all in Writing ; Even a pattern of the Porch , House , Chambers , Treasuries , Parlours , &c. And of the place for the Mercy-seat , which pattern David had of God : nor would God trust his Memory with it . The Lord made me , said he , understand in Writing , by his hand upon me , even all the Work of this Pattern . Thus therefore David gave to Solomon his Son , the pattern of all ; and thus Solomon his Son built the House of God. See 1 Chron 28. from Verse 9. to Vers. 20. And answerable to this , Christ Jesus the Builder of his own House , whose House are We , doth build his holy Habitation for him to dwell in ; even according to the Commandment of God the Father . For saith he , I have not spoken of my self , but the Father which sent me , He gave me a Commandment , what I should say , and what I should speak . And hence 't is said , God gave him the Revelation , and again That he took the Book out of the hand of Him that sat on the Throne , and so acted , as to the building up of his Church . John 12.40 , 41. Rev. 1.1 . chap. 5.5 . IV. Of what the Temple was built . THe Materials with which the Temple was built , was such as were in their own Nature common to that which was left behind . Things that naturally were not fit without art to be laid on so holy a house . And this shews that those of whom Christ Jesus designs to build his Church , are by Nature , no better than others : But as the trees and stones of which the Temple was built , was first hewed and squared before they were fit to be laid in that house ; so sinners of which the Church is to be built , must first be fitted , by the Word and Doctrine , and then fitly laid in their place in the Church . For though , as to Nature , there is no difference betwixt those made use of to build Gods house with , yet by Grace they differ from others ; even as those trees and stones that are hewed and squared for building , by Art are made to differ from those which abide in the Wood or Pitt . The Lord Jesus therefore , while he seeketh Materials wherewith to build his house , he findeth them , The Clay of the same Lump that he rejecteth , and leaves behind . Are we better than they ? No , in no wise : Rom. 3. Chap. 9. Nay , I think , if any be best , 't is they which are left behind : He came not to call the Righteous , but Sinners to Repentance ; Mark 2.17 . And indeed , in this he doth shew both the greatness of his Grace and Workmanship . His Grace , in taking such ; and his Workmanship , in that he makes them meet for his Holy Habitation . This the current of Scripture maketh manifest : wherefore it is needless now to cite particulars : Only we must remember , that none are laid in this Building , as they come out of the Wood or Pitt : But as they first pass under the Hand and Rule of this great Builder of the Temple of God. V. Who was to fell those Trees , and to dig those Stones with which Solomon built the Temple . AS the Trees were to be felled , and Stones to be digged , so there was for that matter , Select Workmen appointed . These were not of the Sons of Jacob , nor of the house of Israel : they were the Servants of Hiram King of Tyre , and the Gibeonites , namely , their Children that made a league with Joshua , in the day that God gave the land of Canaan to his People , Josh. 9.22 , 23 , 24 , 25 , 26 , 27 , 28. 1 King 5. 2 Chron. 27 , 28. And these were Types of our Gospel-Ministers , who are the men appointed by Jesus Christ to make Sinners by their preaching meet for the house of God. Wherefore as he was famous of old , who was strong to lift up his Axe upon the thick boughs , to square Wood for the building of the Temple : So a Minister of the Gospel now , is also famous , if much used by Christ for the converting of Sinners to himself , that he may build him a Temple with them , Psal. 7.4 , 5 , 6. Rom. 16.7 . But why , may some say , do you make so homely a Comparison ? I Answer , because I believe it is true ; for 't is Grace , not Gifts , that makes us Sons , and the beloved of God. Gifts make a Minister ; and as a Minister , one is but a servant to hew Wood , and draw Water for the house of my God. Yea Paul , tho' a Son , yet counted himself not a Son but a Servant , purely as he was a Minister : A Servant of God , a Servant of Christ , a Servant of the Church , and your Servant for Jesus sake , Tit. 1. Rom. 1.1 . 2 Cor. 4.5 . A man then is a Son as he is begotten and born of God to himself , and a servant as he is gifted for work in the house of his Father : And though it is truth , the servant may be a Son , yet he is not a Son , because he is a servant . Nor doth it follow , that because all Sons may be servants , that therefore all servants are Sons ; no , all the servants of God are not Sons ; and therefore when time shall come , he that is only a servant here , shall certainly be put out of the house , even out of that house himself did help to build . The servant abideth not in the house for ever : The servant , that is , he that is only so . Ezek. 46.16 , 17. John 8.35 . So then , As a Son , thou art an Israelite ; as a Servant , a Gibeonite . The Consideration of this made Paul start ; He knew that Gifts made him not a Son , 1 Cor. 12.28 , 29 , 30 , 31. Chap. 13.1 , 2. The summ then is , A man may be a servant and a Son ; a servant as he is imployed by Christ in his house for the good of others : And a Son , as he is a partaker of the Grace of Adoption : But all servants are not sons , and let this be for a Caution , and a Call to Ministers to do all acts of service for God , and in his house , with Reverence and godly Fear . And with all Humility , let us desire to be partakers our selves of that Grace we preach to others , 1 Cor. 9.25 . That is a great saying , and written , perhaps to keep Ministers humble ; And Strangers shall stand and feed your Flocks , and the Sons of the Alien shall be your Plowmen , and your Vine-dressers , Isaiah 61.5 . To be a Plow-man here , is to be a Preacher ; and to be a Vine-dresser here , is to be a Preacher . Luke 9.59 , 60 , 61 , 62. & 1 Cor. 9.27 . Matt. 2.1 , 2 , 3 , 4 , 8. Chap. 21.28 . 1 Cor. 9.7 . And if he does this Work willingly , he has a Reward ; if not , a Dispensation of the Gospel is committed to him , and that 's all ; 1 Cor. 9.17 . VI. In what condition the Timber and Stones were , when brought to be laid in the building of the Temple . THe timber and stones with which the Temple was builded , was squared and hewed at the Wood or Pitt ; and so there made every way fit for that Work , even before they were brought to the place where the house should be set up . So that there was there , neither Hammer , nor Axe , nor any Tool of Iron heard in the house while it was in Building , 1 King 6.7 . And this shews , as was said before , that the Materials of which the House was builded , were ( before the hand of the Work-man touched them ) as unfit to be lay'd in the building , as was those that were left behind ; consequently that themselves none otherwise but by the Art of others , were made fit to be laid in this building . To this our New-Testament-Temple answers . For those of the Sons of Adam , who are counted worthy to be laid in this building , are not by Nature , but by Grace made meet for it ; not by their own Wisdom , but by the Word of God. Hence , He saith , I have hewed them by the Prophets . And again , Ministers are called Gods Builders and Labourers , even as to this Work , Hos. 6.5 . 1 Cor. 3.10 . and 2 Cor. 6.1 . Col. 1.28 . No man will lay Trees , as they come from the Wood , for Beams and Rafters in his house ; nor Stones , as digged in the Walls . No , the Trees must be hewed and squared , and the Stones sawn and made fit , and so be lay'd in the house . Yea , they must be SO Sawn , and SO Squared , that in coupling they may be joined exactly ; else the Building will not be good , nor the Workman have credit of his doings . Hence our Gospel-Church , of which the Temple was a type , is said to be fitly formed , and that there is a fit supply of every joynt for the securing of the whole , 1 Pet. 3.5 . Ephes. 4.20 , 21. Chap. 4.16 . Col. 2.19 . As they therefore build like Children , that build with Wood , as it comes from the Wood or Forrest ; and with Stones as they come from the Pitt , even so do they , who pretend to build God an house of Unconverted Sinners , unhewed , unsquared , unpolished . Wherefore Gods Workmen , according to Gods advice , prepare their Work without , and make it fit for themselves in the Field , and afterwards build the house , Prov. 24.27 . Let Ministers therefore look to this , and take heed , lest instead of making their Notions stoop to the Word , they make the Scriptures stoop to their Notions . VII . Of the Foundation of the Temple . THe Foundation of the Temple is that upon which it stood , & it was twofold : First the hill Moriah , and then those great Stones upon which it was Erected . This Hill Moriah , as was said afore , did more properly typify Christ. Hence Moriah is called The Mountain of the house , it being the Rock on which it was built : those great Stones called Foundation-Stones , were Types of the Prophets and Apostles , Matt. 16.18 . Ephes. 2.20 , 21. Heb. 11.10 . Wherefore , These Stones were Stones of the biggest Size , Stones of Eight Cubits , and Stones of Ten Cubits , 1 King 7 , 10. Now as the Temple had this double Foundation : so we must consider it respectively and distinctly . For Christ is the Foundation one way , the Prophets and Apostles a Foundation another ; Christ is the Foundation personally and meritoriously , but the Prophets and Apostles by Doctrine Ministerially . The Church then , which is Gods New-Testament Temple , as it is said to be builded on Christ the Foundation : SO none other is the Foundation but He , 1 Cor. 3.11 , 12. But as it is said to be Builded upon the Apostles : So it is said to have Twelve Foundations , and must have none but they , Rev. 21.14 . What is it then ? Why we must be Builded upon Christ , as he is our Priest , Sacrifice , Prophet , King , and Advocate ; and upon the other , as they are Infallible Instructors and Preachers of him ; not that any may be an Apostle that so shall esteem of himself , nor that any other Doctrine be Administred , but what is the Doctrine of the Twelve ; for they are set forth as the chief and last . These are also they , as Moses , which are to look over all the Building , and to see that all in this House be done according to the Patern shewed to them in the Mount , Exod. 39.43 . John 20.21 , 22 , 23. 1 Cor. 3.9 . Chap. 4.9 . Let us then keep these distinctions clear , and not put an Apostle in the room of Christ , nor Christ in the place of one of those Apostles . Let none but Christ be the High Priest and Sacrifice for your Souls to God ; and none but that Doctrine which is Apostolical be to you as the Mouth of Christ for Instruction to prepare you , and to prepare materials for this Temple of God , and to Build them upon this Foundation . VIII . Of the richness of the Stones which were laid for the Foundations of the Temple . THese Foundation Stones , as they were great , so they were costly Stones . Tho as I said , of themselves , of no more worth then they of their nature that were left behind . Their costliness therefore lay in those additions which they received from the Kings charge . First , In that labour which was bestowed upon them in Sawing , Squaring , and Carving . For the Servants , as they were cunning at this work , so they bestowed much of their Art and Labour upon them , by which they put them into excellent form , and added to their Bigness , Glory and Beauty , fit for Stones upon which so goodly a Fabrick was to be builded . Secondly , These Stones , as they were thus wrought within and without , so , as it seems to me , they were inlaid with other Stones , more precious than themselves . Inlaid , I say , with Stones of divers colours . According as it is written , I will lay thy Foundations with Saphires , Isa. 54.11 . not that the Foundations were Saphires , but they were laid , inlaid with them : or as he saith in another place , They were adorn'd with goodly Stones and Gifts , Luk. 21.5 . This is still more Amplified , where it is written of the New Jerusalem ( which is still the New Testament-Church on Earth , and so the same in substance with what is now ) The Foundations of the Wall of the City , saith he , were garnished with all manner of precious Stones , Revel . 21.19 . True , these there are called , The Foundations of the WALL of the City , but it has respect to the matter in hand , for that which is before called a Temple , for its comparitive smallness , is here called a City , for , or because of its great Increase : And both the Foundations of the Wall of the City as well as of the Temple , are the twelve Apostles of the Lamb , Rev. 21.14 . For these Carvings and Inlayings , with all other Beautifications , were types of the extraordinary Gifts and Graces of the Apostles . Hence the Apostle calls such gifts , signs of Apostleship , Rom. 15.19 . 2 Cor. 12.21 . Heb. 2.4 . For as the Foundation Stones of the Temple were thus garnished , so were the Apostles beautified with a Call , Gifts and Graces peculiar to themselves . Hence he says , First Apostles , for that they were first and chief in the Church of Christ , 1 Cor. 12.28 . Nor were these stones only laid for a Foundation for the Temple , the great Court , the inner Court , as also the Porch of the Temple , had round about them three rows of these stones for their Foundation , 1 King. 7.12 . Signifying , as it seems to me , that the more outward and External Part , as well as that more Internal Worship to be performed to God , should be grounded upon Apostolical Doctrine and Appointments , 1 Cor. 3.10 , 11 , 12. 2 Thes. 2.15 . Chap. 3.6 . Heb. 6.1.2 , 3 , 4. IX . Which way the Face or Front of the Temple stood . 1. THe Temple was Builded with its Face or Front towards the East , and that , perhaps , because the Glory of the God of Israel was to come from the way of the East unto it , Ezek. 43.1 , 2 , 3 , 4. Chap. 47.1 . Wherefore in that its Front stood towards the East , it may be to shew that the true Gospel Church would have its Eye to , and Expectation from the Lord. We look said Paul , but whither ? We have our Conversation , said he , in Heaven , from whence our Expectation is , 2. Cor. 4.18 . Phil. 3.20 , 21. Psal. 62.5 . 2. It was set also with its Face towards the East , to keep the People of God from committing of Idolatry , to wit , from worshiping the Host of Heaven , and the Sun whose rising is from the East . For since the Face of the Temple stood toward the East , and since the worshippers were to worship at , or with their Faces towards the Temple , it follows , that both in their going to , and worshiping God towards that place , their Faces must be from , and their Backs towards the Sun. The thus Building of the Temple , therefore was a Snare to Idolators , and a proof of the Zeal of those that were the true worshippers : As also to this day the true Gospel instituted worship of Jesus Christ is : Hence he is said to Idolaters to be a Snare and Trap , but to the Godly a Glory , Isa. 8.14 . Chap. 60.19 . 3. Do but see how God catcht the Idolatrous Jews by this means in their naughtiness ; And he brought me , said the Prophet , into the inner Court of the Lords House , and beheld at the Door of the Temple of the Lord , even between the Porch and the Altar , were about five and twenty men with their Backs towards the Temple of the Lord , and their Faces towards the East , Ezek. 8.16 . It was therefore , as I said , set with its Face towards the East , to prevent false Worships and detect Idolaters . 4. From the East also came the most Blasting Winds , Winds that are destructive to Man and Beasts ; to Fruit , and Trees ; and Ships at Sea , Exo. 10.13 . Job 27.21 . Ezek. 17.10 . Chap. 19.12 . Psal. 48.7 . Ezek. 27.26 . I say , The East Wind , or that which comes from thence , is the most hurtful ; yet you see , the Temple hath set her Face against it , to shew that the true Church cannot be blasted or made turn back by any Affliction . 'T is not East Winds , nor none of their blastings , that can make the Temple turn about . Hence he saith , That Jacobs Face shall not wax pale . And again , I have made thy Face strong against their Faces , and that the Gates of Hell shall not prevail against it . Isa. 29.22 . Ezek. 3.8 . Mat. 16.18 . 5. It might be also built with its Face towards the East , to shew that the true Church looketh , as afore I hinted , for her Lord and King from Heaven , knowing that at his coming he will bring healing in his Wings : for from the East he will appear when he comes the second time without Sin unto Salvation , of which the Sun gives us a Memento in his rising there every Morning . For as the Lightning cometh out of the East , and shineth unto the West ; So shall also the coming of the Son of Man be , Mal. 4.2 . Heb. 9.28 . Col. 3.3 . 2 Pet. 11.12 , 13 , 14. Mat. 24.27 . 6. Christ , as the North-pole , draws those touched with the Load-stone of his Word , with the Face of their Souls towards him , to look for , and hasten to his coming . And this also is signified by the Temple standing with his Face towards the East . X. Of the Courts of the Temple . I perceive that there was two Courts belonging to the Temple . The first was called the outward Court , Ezek. 40.17 . Chap. 46.21 . 1. This was that into which the People of Necessity first entered , when they went to worship in the Temple , consequently that was it , in and by which the People did first shew their desires to be the worshippers of God. And this Answers to those badges and signs of love to Religion , that People have in face , or outward appearance , Matt. 23.27 . 2 Cor. 10.7 . 2. In this , though there may sometimes be truth , yet oftener Lies and Dissimulation ; wherefore commonly an outward appearance is set in opposition to Faith and Truth , as the outward is in opposition to the inner Court , and outward to the inner Man ; and that is , when it is by it self , for then it profits nothing , Rom. 2.28 . 1 Cor. 13.1 , 2 , 3. 2 Cor. 5.12 . 3. Hence , though the outward Court was something to the Jews , because by outward Bodies they were distinguished from the Gentiles ; yet to us 't is little , For now he is not a Jew who is one only outwardly . Therefore all the time of the Beasts Reign , this Court is given to be troden under foot ; for as I said , outward shew will avail nothing , when the Beast comes to turn and toss up Professors with his Horns , Rev. 11.12 . 4. But as there was an outward , so there was an inner Court , a Court that stood nearer to the Temple , and so to the true practical part of worship , then that outward Court did , Ezek. 10.13 . Chap. 46.1 . 1 Kings 6.36 . 5. This inner Court is that which is called the Court of the Priests , because it was it in which they boyled the Trespass-Offerings , and in which they prepared the Sin-Offering for the People , 2 Chr. 4.9 . Ezek. 46.20 . 6. This Court therefore was the place of practise and of preparation to appear before God , which is the first true token of a sincere and honest mind . Wherefore here , and not in the outward Court , stood the great Brazen-Altar , which was a type of Christ , by whom alone the true worshippers make their approach with acceptance unto God. Also here stood the great Brazen-Scaffold , on which the King kneeled when he Prayed for the People , a type of Christs Prayers for his , when he was in the world , 1 Kings 8. 2 Chro. 6.13 . John 17. 7. Wherefore this Court was a type of practical worship , and so of our Praying , Hearing , and Eating before God. There belonged to this Court several Gates , an East , a South , and a North Gate ; and when the People of the Land went into this Court to worship , they were not to go out at that Gate by which they came in , but out of the Gate over against it , to shew that true Christians should persevere right on , and not turn back , what ever they meet with in the way . He that entereth in by the way of the North Gate to worship , shall go out by the way of the South Gate : And he that entereth in by the way of the North Gate , he shall not return by the way of the Gate whereby he came in , but shall go forth over against it , Ezek. 46.9 . 8. These Courts were places of great delight to the Jews , as both feigned and sincere profession is to those that practise therein . Wherefore when the Jews did enter into these , they did use to do it with Praise and Pipe ; as do both Hypocrites and sincere ones . So then , when a man shall tread in both these Courts , and shall turn what he seems to be , into what he should be in reality ; then , and not till then , he treads them as he should . For then he makes the outward Court , and his treading there , but a passage to that which is more inward and sincere . But he that stayes in the outward one , is but such an one as pleases not God , for that he wants the practise of what he Professes with his Mouth . XI . Of the great Brazen Altar that stood in the inner Court of the Temple . 1. IN the Inner Court stood the great brazen Altar which Solomon made . This is evident , for that when he kneeled upon the Scaffold there to Pray , he kneeled before this Altar , see Exod. 40.6 , 29. 2 Chron. 6.13 . 2 Kings 16.14 . Joel 2.17 . 2. This Altar seems to be placed about the middle of this Court , over against the Porch of the House ; and between it and the Temple was the place where Zachariah was slain . This Altar was called the Altar of burnt Offering , and therefore it was a type of Christ in his Divinity . For Christ's Body was our true burnt Offering , of which the bodies of the Sacrificed Beasts was a type : now that Altar upon which his Body was offered , was his Divinity or God-head . For that , and that only , could bear up that offering in the whole of its Suffering , and that therefore , and that only , was to receive the Fat , the Glory . Hence it is said , He thorow the Eternal Spirit offered himself without spot to God , Heb. 9.14 . 3. For Christ is Priest , and Sacrifice , and Altar , and All. And as a Priest he Offered , as a Sacrifice he Suffered , and as God he supported his Humanity , in that suffering of all the pains it underwent , Gal. 1.4 . Chap. 2.20 . 1 Pet. 3.18 . Heb. 9.14 . 4. It was then Christs God-head , not the Tree , that was the Altar of burnt Offering , or that by which Christ Offered himself an Offering and a Sacrifice to God for a sweet smelling Savor . 5. That it was not the Tree , is evident ; for that could not Sanctify the Gift , to wit , his Body ; but Christ affirmeth , That the Altar Sanctifieth the Gift : And by so saying , he affirmeth , That the Altar on which he Offered his Offering , was greater then the Offering it self , Mat. 23.19 . Now the Body of Christ was the Gift ; for so he saith , I give my Flesh for the Life of the World , John 6. But now , What thing is that which is greater then his Body , save the Altar , his Divinity , on which it was Offered ? The Tree then was not the Altar which Sanctified this Gift , to make it of Vertue enough to make Reconciliation for Iniquity , John 6.51 . Chap. 17.19 . Heb. 9.14 . Col. 1.19 , 20 , 21. Now since this Altar of burnt Offering was thus placed in the inner Court , it teaches us several things : First , That those that come only into the outward Court , or that rest in a bare appearance of Christianity , do not , by so doing , come to Jesus Christ ; for this Altar stands not there . Hence John takes notice only of the Temple and this Altar , and them that worship therein , and leaves out the outward Court , and so them that come no further , Rev. 11.1 , 2. Secondly , This teaches us also , that we are to enter into that Temple of God , by blood . The Altar , this Altar of burnt-offering , stood as Men went into the Temple , they must go by it : Yea , there they must leave their offering , and so go in and worship , even as a token that they came thither , by Sacrifice and by Blood. Thirdly , Upon this Altar Solomon at the dedication of the Temple , offered thousands , both of Oxen and of Sheep ; to signifie surely the abundant worth , and richness that would be in the bloud of Christ to save , when it should be shed for us . For his bloud is spoken of with an how much more . For if the blood of Bulls and Goats , and the ashes of an Heifer sprinkling the unclean , sanctifieth to the purifying of the flesh , [ how much more ] shall the blood of Christ , who thorow the eternal Spirit offered himself without spot to God , Purge your Conscience from dead works , to serve the living God , Heb. 9.14 . 2 Chro. 7.5 , 6 , 7 , 8. Heb. 10.1 — 12. Let us then , not dare to stop , or stay in the Outward Court , for there is not this Altar . Nor let us dare when we come into this Court , to be careless whether we look to this Altar or no. For 't is by Blood we must enter ; for without shedding of Blood is no Remission . Let us alwayes then when we come hither , wash our Hands in Innocency , and so compass this Holy Altar : For that by Christ who is the Altar indeed , we are reconciled to God. This is looking to Jesus ; this is coming to God by him , of whom this Altar and the Sacrifice thereon was a Type . XII . Of the Pillars that were before the Porch of the Temple . THere was divers Pillars belonging to the Temple : But in this place we are confined to speak of only two ; Namely , Those which stood before the Temple . These Pillars stood before the Porch , or entrance into the Temple , looking towards the Altar , the Court , and Them that were the Worshippers there : Also they were a Grace and a Beauty to the Front of the House . 1. These Pillars stood one on the Right-hand , and the other on the Left , at the door of the Porch of the Temple , and they had Names given them ( you may be sure ) to signify something . The Name of that on the Right-hand was called Jachin ; ( God shall Establish : ) And the Name of that on the Left-hand was Boaz , ( in it is strength ) 1 King. 7.21 . 2 Chron. 3.17 . 2. These two Pillars were Types of Christs Apostles , of the Apostles of Circumcision , and of the Uncircumcision . Therefore , the Apostle Paul also calleth them Pillars , Gal. 2. And saith , That that Pillar on the Right-hand was a Type of himself , and his Companions , who were to go to the Uncircumcised and teach the Gentiles the way of Life . When James , Cephas , and John saith , He who seemed to be PILLARS , perceived the Grace that was given unto me , They gave unto me and Barnabas the Right-hand of Fellowship , that we should go unto the Heathen , and they unto the Circumcision . Gal. 2.9 . So then , These two Pillars were Types of these two Orders of the Apostles in this their divers Service for God. 3. And that Paul and Barnabas was signified by those on the Right-hand , To wit , To be the Apostles of the Gentiles , He sheweth again , where he saith , I am the Minister of Christ to the Gentiles , ministring the Grace of God , that the Offering up of the Gentiles might be acceptable , being sanctified by the Holy Ghost . Rom. 11.13 . chap. 15 , 16. 4. And since the Name of this Pillar was Jachin ( God shall Establish ) as it sheweth that Opposition shall attend it ; so also , That God would bless his Word Preached by them to the Gentiles , to the Conversion of Numbers of them , Mauger all the Opposition of the Enemy . 5. This is further implyed , for that they were made of Brass ; as he saith of the Prophet , I have made thee a fenced brazen Wall , an Iron Pillar ; And their fighting against thee shall nothing at all prevail . Wherefore Paul says of himself , I am set for the Defence of the Gospel , That the Truth thereof might continue with you , Phil. 1.17 . Gal. 2.5 . XIII . Of the Height of these Pillars , that thus stood before the Porch of the Door of the Temple . THE Pillars were eighteen Cubits high a piece , and that is as high , yea as high again , as the highest Gyant that ever we read of in the Word : for the highest of which we read , was but six Cubits and a span . True , the Bedstead of OG was nine Cubits long , but I trow , the Gyant himself was shorter , Deut. 3.11 . 2 Chron. 3.15 . But put the longest to the longest , and set the one upon the shoulders of the other , and yet each Pillar was higher than they . We have now , as I know of , but few that remain of the remnant of the Gyants , and though they boast , as if they were higher than Agag , yet these Pillars are higher than they . These Pillars are the highest , you may equal them ; and an inch above , is worth an ell below . The height therefore of these Pillars is , to shew us what high dignity God did put upon those of his Saints , whom he did call to be Apostles of the Lamb : For their Office and Call thereto , is the highest in the Church of God. These Men , I say , were made thus high by their being cast in such a mould : of that which added yet further to their height , we will speak anon : we only speak now of the high Call , by which they , and only they were made capable of Apostolical Authority . The Apostles were sent immediately , their Call was extraordinary , their Office was Vniversal , they had alike power in all Churches , and their Doctrine was infallible , Acts 26.16 . 1 Cor. 9.1 . Gal. 1.1 . 1 John 1.1 , 2 , 3. John 2.23 . And what can our pretended Gyants do , or say , in comparison of these ? The truth is , all other Men to these are dwarfs ; are low , dark , weak , and beneath , not only as to Call and Office ; but also as to Gifts and Grace . This sentence , Paul an Apostle of Jesus Christ , drowneth all . What now are all other titles of grandeur and greatness , when compared with this one sentence . True , the Men were but mean in themselves , for what is Paul , or what Apollo , or what was James or John ? Yet by their Call to that Office , they were made highest of all in the Church . Christ did raise them eighteen Cubits high , not in conceit , for so there are many higher than they , but in Office , and Calling , and Divine Authority . And observe it , these stand at the door , at the entering into the Temple of God , at which they enter that go in thither to worship God , to shew that all right worship , and that which will be acceptable to God , is by , or according to their Doctrine . XIV . Of the Chapiters of the Pillars of the Temple . THere was also two Chapiters made for the Pillars of the Temple : for each , one ; and they were five Cubits high apiece . These were for the adorning of the Pillars , and therefore were Types and Shadows of that abundance of Grace which God did put upon the Apostles after the Resurrection of our Lord. Wherefore , as he saith here the Chapiters were upon the Pillars ; so it saith , that great Grace was upon all the Apostles , Acts 4.33 . These Chapiters , had belonging to them a bowl made Pumil-fashion , and it was placed upon the head of them , perhaps to signifie their aptness to receive , and largeness to contain of the dew of Heaven , that shadow of the Doctrine of the Gospel , which Doctrine the Apostles , as the chief , were to receive , and hold forth to the World for their conversion . Hence , as the Bowls were capable to receive the dew of Heaven , these are said to receive grace and Apostleship for obedience to the faith among all Nations , for his name , Rom. 1.5 . 1 King. 7.16 , 42. 2 Chro. 4.33 . Deut. 32.1 . Rom. 15.29 . There was also upon these Chapiters a Net-work or Nets like unto Checker-work , which still added to their luster . These Nets were they which shewed for what intent the Apostolical Office was ordained ; namely , that by their preaching they might bring many Souls to God. And hence Christ calls them Fisher-men , saying , Ye shall catch men , Matt. 4.19 . Mar. 1.17 . Luk. 5.10 . and 2 Cor. 12.16 . The World is compared , to a Sea ; Men , to Fishes ; and the Gospel , to a Net. Ezek. 47.10 , 11 , 12 , 13 , 14. Matt. 13.47 , 48 , 49 , 50. As therefore Men catch Fish with a Net , so the Apostles caught Men by their Word , which word , as I told you , to me is signified by this Net-work , upon the top of these Pillars . See therefore the mystery of God in these things . XV. Of the Pomgranates adjoyned to these Nets on the Chapiters . THere was also joyned to these Nets upon the top of these Pillars , Pomgranates in abundance , four hundred for the Net-work : Pomgranates , you know are beautiful to look on , pleasant to the palate , comfortable to the stomack , and chearing by their Juice , 1 King. 7.42 . Song 4.3 . chap. 8.2 . chap. 4.13 . chap. 6.11 . chap. 7.12 . There was to be two rowes of these Pomgranates , for one Net-work , and so two rowes of them for the other . And this was to shew that the Net of the Gospel is not an empty thing ; but is sufficiently baited with such varieties , as are apt to allure the world to be catched by them . The Law is BVT a sound of words , but the Gospel is not so : that is baited with Pomgranates ; with variety of excellent things . Hence 't is called the Gospel of the Kingdom ; and the Gospel of the Grace of God ; because it is , as it were , baited with Grace and Glory , that sinners may be allured , and may be taken with it to their Eternal Salvation , Matt. 24.14 . Acts 20.24 . Grace and glory , grace and glory ! these are the Pomgranates with which the word of the Gospel is baited , that sinners may be taken and saved thereby . The argument of old was , Milk and Hony , that was , I say , the alluring bait , with which Moses drew six hundred thousand out of Egypt , into the Wilderness of old , Exod. 3.8 . But behold we have Pomgranates , two rowes of Pomgranates : grace and a kingdom , as the bait of the holy Gospel ; no wonder then , if when Men of skill did cast this Net into the Sea , such numbers of Fish have been catcht , even by one Sermon , Acts 2. They baited their Nets with taking things , things taking to the eye and taste . Nets are truly instruments of Death , but the Net of the Gospel doth catch to draw from Death , wherefore this Net is contrary , Life and Immortality is brought to light thorow this . No marvel then , if Men are so glad , and that for gladness they leap like Fishes in a Net , when they see themselves catcht in this Drag of the holy Gospel of the Son of God. They are catcht from Death and Hell , catcht to live with God in Glory . XVI . Of the Chains that were upon these Pillars that stood before the Temple . AS there were Nets to catch , and Pomgranates to bait , so there were Chains belonging to these Chapiters on these Pillars . And he made Chains , as in the Oracle , and put them upon the head of the Chapiters , 2 Chr. 3.16 . But what were these Chains a type of ? I answer , They were ( perhaps ) a type of those bonds which attend the Gospel , by which Souls taken , are tied fast to the horns of the Altar . Gospel-grace , and Gospel Obligations , are ties and binding things : They can hold those that are entangled by the Word . Love is strong as death , bands of love and the cords of a Man , and Chains take hold on them that are taken by the Gospel , Hos. 11. Song 8.6 . But this strength to binde , lieth not in outward force , but in a sweet constraint , by vertue of the displays of undeserved love . The love of Christ constraineth us : 2 Cor. 5.14 . Wherefore as you find the Nets , so the Chains had Pomgranates on them . And he made an hundred Pomgranates , and put them upon the Chains , 2 Chr. 3.16 . The Chains then had baits , as well as the Nets , to shew that the Bands of the Gospel are unresistible goodnesses : such with which men love to be bound , and such as they pray they may be held fast by . He binds his Foal to the Vine , his Saint unto this Saviour , Gen. 49.11 . By these Chains there is therefore shewed what strength there is in Gospel - charms , if once the Adder doth but hear them ; never Man yet was able to resist them , that well did know the meaning of them . They are mighty to make poor Men obedient , and that in Word and Deed. These Chains were such , as was in the Oracle , to shew that Gospel-bonds are strong , as the Joys of Heaven , and as the glories there , can make them Chains as in the Oracle , as in the most holy place . 'T is Heaven that binds sinners on Earth , to the Faith and Hope of the Gospel of Christ. XVII . Of the Lilie-work which was upon the Chapiters , that were upon these Pillars of the Temple . THese Pillars were also adorned with Lilie-work , as well as with Pomgranates and Chains . The Chapiters also which were upon the top of the Pillars were of Lilie-work : so was the work of the Pillars finished . See 1 King. 7.19 , 20. This Lilie-work is here put in on purpose , even to shew us how far off those that were to be the true Apostles of the Lamb , should be from seeking carnal things , or of making their prevailing a stalking-horse to worldly greatness , and that preferment . There was Lilie-work upon them : That is , they lived upon the bounty and care of God , and was content with that glory which he had put upon them . The Lilies , saith Christ , they toyl not , neither do they spin , and yet Solomon in all his glory was not arrayed like one of these , Matt. 6 , 28 , 29. Luk. 12.28 , 29. Thus therefore these Pillars shew , that as the Apostles should be fitted and qualified for their work : They should be also freed from cares and worldly cumber , they should be content with God's providing for them , even as the goodly Lilies are . And , as thus prepared , they were set in the front of the House , for all Ministers to see and learn , and take example of them how to behave themselves as to this World , in the performing of their office . And that which gives us further light in this , is that this Lilie-work is said by divine Institution , to be placed over against the belly , the belly of the Pillars , a type of ours : 1 King. 7.20 . The belly is a craving thing ; and these things , saith the Text , were placed over against the belly , to teach that they should not humour , but put check unto the haveings and cravings of the belly , or to shew that they need not do it , for that he that calls to his work will himself provide for the belly . 'T is said of the Church , that her belly is as a heap of Wheat set about with Lilies , Song 7.2 . To shew that she should without covetousness have sufficient , if she would c●st all her care upon God , her great Provider ; This the Apostles did , and this is their glory to this day . So was the work of the Pillars finished . To live Lilie-lives , it seems is the glory of an Apostle , and the compleating of their Office and Service for God. But this is directly opposite to the belly , over against the belly , and this makes it the harder work . But yet so living is the way to make all that is done sweet-scented , to those that be under this care . Covetousness makes a Minister smell frowish , and look more like a greedy Dog , than an Apostle of Jesus Christ. Judas had none of this Lilie-work , so his name stinks to this day . He that grows like the Lilie shall cast forth his scent like Lebanon , his branches shall spread , and his beauty shall be as the Olive-Tree , and his smell as Lebanon . Thus lived Christ , first ; and thus the Apostles , next ; nor can any other , as to this , live like , or be compared to them . They coveted no Man's Silver or Gold , or Apparel . They lived like Lilies in the World , and did send forth their scent as Lebanon . Thus you see of whom these Pillars were a shadow , and what their height , their Chapiters , their Bowles , their Nets , their Chaines , their Pomgranates , and their Lilie-work did signifie , and how all was most sweetly answered in the Antitipe . These were Men of the first rate , the Apostles , I mean , were such . XVIII . Of the fashion of the Temple . 1. OF the length and breadth of the Temple , I shall say nothing : But as to the height thereof , there methinks I see something . The Temple was higher then the Pillars , and so is the Church then her Officers ; I say , consider them singly as Officers ( though inferiour as to gifts and office ) for as I said before of Ministers in general , so now I say the same of the Apostles , though as to office they were the highest , yet the Temple is above them . Gifts and Office , make no Men , Sons of God ; as so , they are but Servants : though these were servants of the highest form . 'T is the Church as such , that is the Lady , a Queen , the Bride , the Lamb's Wife , and Prophets , Apostles and Ministers , &c. are but Servants , Stewards , Labourers , for her good , Psal. 45.9 . Revel . 19.7 . 1 Cor. 3.5 . chap. 4.1 , 2. As therefore the Lady is above the Servant , the Queen above the Steward , or the Wife above all her Husband's Officers , so is the Church , as such , above these Officers . The Temple was higher than the Pillars . 2. Again , as the Temple was highest ; so it enlarged it self still upward : for as it ascended in height , so it still was wider and wider : even from the lowest Chambers , to the top . The first Chambers were but five Cubits broad , the middle ones were six , but the highest were seven Cubits ( 1 King. 6.5 , 6. ) the Temple therefore was round about above , some Cubits wider then it was below : For there was an enlarging and ascending about still upward to the side Chambers ; for the winding about was still upward round about the house : therefore the breadth of the House was still upward , and so encreased from the lowest Chambers to the highest by the midst , Ezek. 41.7 . And this was to shew us that God's true Gospel-Temple , which is his Church , should have its enlargedness of heart still upward , or most for Spiritual and Eternal things ; wherefore , he saith , Thy heart shall fear and be enlarged ; that is , be most affected with things above , where Christ sitteth on the right hand of God , Isa. 60.5 . Colos. 3.2 , 3. Indeed , it is the nature of Grace to enlarge it self still upward , and to make the heart widest for the things that are above . The Temple therefore was narrowest downwards , to shew that a little of Earth , or this World , should serve the Church of God. And having food , and rayment , let us be therewith content . But now , upwards , and as to heavenly things , we are commanded to be covetous , as to them , and after them to enlarge our selves , both by the fashion of the Temple , as by express words , 1 King. 4.29 . Isa. 60.5 . Philip. 3.14 . 1 Cor. 12.31 . 1 Tim. 6.8 . Psal. 119.32 . Since then the Temple was widest upward , let us imitate it , and have our conversation in Heaven . Let our eyes , our ears , our hands , and hearts , our prayers , and groans be most for things above . Let us open our mouths , as the ground that is chapt , doth for the latter rain , for the things that are eternal , Job 29.23 . Psal. 81.10 . Observe again , that the lowest parts of the Temple were the narrowest parts of the Temple : So those in the Church who are nearest , or most concerned with earth , are the most narrow spirited , as to the things of God. But now let even such an one be taken up higher , to above , to the uppermost parts of the Temple , and and there he will be enlarged , and have his heart stretcht out . For the Temple you see was widest upwards , the higher , the more it is enlarged . Paul being once caught up into Paradice , could not but be there enlarged , 2 Cor. 12. One may say of the fashion of the Temple , as some say of a lively Picture , it speaks . I say , its form and fashion speaks , it says to all Saints , to all the Churches of Christ , Open your hearts for Heaven , be ye enlarged upwards . I read not in Scripture of any house , but this that was thus enlarged upwards , nor is there any where , save only in the Church of God , that which doth answer this similitude . All other are widest downward , and have the largest heart for earthly things : The Church only is widest upward , and has its greatest enlargements towards Heaven . XIX . Of the outward glory of the Temple . I Do also think , that as to this , there was a great expression in it . I mean , a voice of God , a voice that teacheth the New Testament Church to carry even conviction in her outward usages , that I say might give conviction to the World And besides , this of its enlarging upwards , there was such an outward beauty and glory put upon it , as was aluring to beholders : The stones were curiously carved , and excellently joyned together ; its outward shew was white and glittering to the dazling of the eyes of beholders ; yea , the Disciples themselves were taken with it , 't was so admirable to behold . Hence 't is said they came to Christ to shew him the building of the Temple : Master , said they , see what manner of stones , and what buildings are here , Matt. 24.1 . Mark 13.1 . Luk. 21.5 . And hence it is said that Kings , and the mighty of the earth , were taken with the glory of it . Because of thy Temple at Jerusalem , shall kings bring presents unto thee : as it is , Psal. 68.29 , 31. Kings ; Gentile kings , they shall be so taken with the sight of the outward glory of it ; for they were not suffered to go into it : no uncircumcised were admitted in thither . It was therefore with the outward glory of it , with which the beholders were thus taken . Her enlarging upward , as that was to shew us what the inward affections of Christians should be , Col. 3.1 , 2 , 3. So her curious outward adorning and beauty , was a Figure of the beautious and holy conversation of the godly . And 't is brave when the World are made to say of the Lives and Conversations of Saints , as they were made to say of the Stones and outward building of the Temple , Behold what Christians , and what goodly Conversations are here ! I say 't is brave , when our light so shines before men , that they seeing our good works shall be forced to glorifie our Father which is in Heaven , Matt. 5.16 . Hence this is called our adorning wherewith we adorn the Gospel , and that by which we beautifie it , Tit. 2.10 . This , I say , is taking to beholders , as was this goodly outside of the Temple . And without this , what is to be seen in the Church of God ? Her inside cannot be seen by the World , but her outside may . Now her outside is very homely and without all beauty , save that of a holy Life ; this only is her visible goodliness . This puts to silence the ignorance of foolish men . This allureth others to fall in love with their own Salvation , and makes them fall in with Christ against the Devil , and his Kingdom . XX. Of the Porch of the Temple . WE come next to the Porch of the Temple , that is commonly called Solomon's . 1. This Porch was in the Front of the House , and so became the common way into the Temple , 1 King. 6.3 . 2 Chron. 3 , 4. 2. This Porch therefore was the place of reception in common for all , whether Jews or religious Proselites , who came to Jerusalem to worship , Acts 3.11 . chap. 5.12 . 3. This Porch had a Door or Gate belonging to it , but such as was seldom shut , except in declining times , or when Men put themselves into a rage against those better than themselves , 2 Chron. 29.7 . Acts 21.28 , 29 , 30. 4. This Gate of this Porch was called Beautiful , even the beautiful gate of the Temple , and was that at which the lame man lay , to beg for an Alms of them that went in thither to worship , Acts 3.1 , 2 , 10. Now then , since this Porch was the common place of reception for all worshipers , and the place also where they laid the Beggars . It looks , as if it were to be a type of the Churches bosom for Charity . Here the Proselites were entertained , here the Beggars were relieved , and received Alms. These Gates were seldom shut , and the Houses of Christian compassion should be always open . This therefore beautifed this Gate , as Charity beautifies any of the Churches . Largeness of heart , and tender compassion at the Church-door , is excellent . It is the bond of perfectness , 1 Cor. 12. ult . chap. 13.1 , 2 , 3 , 4. Heb. 13.1 , 2. 3 Joh. 5 , 6 , 7. Col. 3.14 . The Church-Porch to this day is a coming in for Beggars , and perhaps this practice at first was borrowed from the Beggars lying at the Temple-gate . This Porch was large , and so should the Charity of the Churches be . It was for length , the bredth of the Temple , and of the same size with the Holiest of all , 1 King. 6.3 . 2 Chron. 3.4 , 5 , 6 , 7 , 8. The first might be to teach us , in Charity we should not be nigardly , but according to the bredth of our ability , we should extend it to all the House , and that in our so doing the very emblem of Heaven is upon us , of which the Holiest was a Figure . As therefore we have opportunity , let us do good to all , &c. It is a fine ornament to a true Church , to have a large Church-porch , or a wide bosom for reception of all that come thither to worship . This was commanded to the Jews , and their glory shone when they did accordingly . And it shall come to pass in what place the stranger sojourneth , there shall ye give him his inheritance , saith the Lord God , Ezek. 47.23 . This Porch was as I said , not only for length , the bredth of the Temple , and so the length and bredth of the Holiest : But it was , if I mistake not , for height , far higher then them both . For the holy place was but thirty Cubits high , and the most Holy but twenty : but the Porch was in height an hundred and twenty Cubits . This beautiful Porch therefore was four times as high as was the Temple it self ; 1 King. 6.2 , 20. 2 Chron. 3.4 . One excellent ornament therefore of this Temple was , for that it had a Porch so high . Hence he says , This house that is high , that is so famous for height : so high as to be seen afar off . Charity , if it be rich , runs up from the Church like a Steeple , and will be seen afar off ; I say , if it be rich , large , and abounds . Christ's Charity was blazed abroad , 't was so high no Man could hide it , and the Charity of the Churches will be seen from Church to Church , yea , and will be spoken of to their commendations in every place , if it be warm , fervent , and high ; Mark 7.36 . 2 Cor. 8.24 . chap. 9.2 , 13 , 14. XXI . Of the Ornaments of the Porch of the Temple . THere were three things belonging to the Porch , besides its height , that was an Ornament unto it . I. It was over-laid within with Gold. II. It had the Pillars adjoyned unto it . III. It was the in-let into the Temple . First , It was over-laid with Gold. Gold oft-times was a type of grace , and particularly of the grace of love . That in Solomon's Chariot called Gold , is yet again mentioned by the name , Love : Song 3.9 , 10. As it is in the Church , the grace of Love , is as Gold : 'T is the greatest , the richest of Graces , and that which abides for ever ; Hence they that shew much love to Saints , are said to be rich ; 1 Tim. 6.17 , 18 , 19. And hence Charity is called a treasure , a treasure in the heavens , Luk. 12.33 , 34. Love is a golden Grace , let then the Churches , as the Porch of the Temple was , be in-laid with love , as gold . Secondly , It had the Pillars adjoyned to it , the which , besides their stateliness , seem to be there typically to teach example . For there was seen by the space of four Cubits , their Lilie-work in the Porch , 1 King. 7.19 . Of their Lilie-work , I spake before ; now that they were so placed , that they might be seen in the Porch of the House , it seems to be for example to teach the Church , that she should live without worldly care , as did the Apostles , the first Planters of the Church . And let Ministers do this : they are now the Pillars of the Churches , and they stand before the Porch of the House , let them also shew their Lilie-work to the House , that the Church may learn of them to be without carefulness , as to worldly things , and also to be rich in love , and charity towards the brethren . A covetous Minister is a base thing , a Pillar more symbolizing Lot's Wife , then an holy Apostle of Jesus Christ , let them , since they stand at the door , and since the eyes of all in the Porch are upon them , be Patterns , and Examples of good works ; 1 Tim. 6.10 , 11 , 12. Tit. 2.7 . Thirdly , Another Ornament unto this Porch , was , that it was an inlet into the Temple . Charity is it which receiveth Orphans , that receiveth the poor and afflicted into the Church ; worldly love , or that which is carnal , shuts up bowels , yea and the Church-doors too , against the poor of the Flock : wherefore look that this kind of love be never countenanced by you . Crave that rather which is a fruit of the Spirit . O Churches , let your Ministers be beautified with your love , that they may beautifie you with their love , and also be an Ornament unto you , and to that Gospel they minister to you , for Jesus Christ's sake . XXII . Of the Ascent , by which they went up into the Porch of the Temple . 1. THis Porch also had certain steps , by which they went up into the House of the Lord. I know not directly the number of them . Though Ezekiel speaks something about it , Ezek. 40.38 , 39. Hence when Men went to worship in the Temple , they were said , To go VP into the house of the Lord , Isa. 38.22 . These steps which were the ascent to the Temple , were SO curiously set , and also so finely wrought , that they were amazing to behold . Wherefore when the Queen of Sheba , who came to prove Solomon's wisdom , saw the house which he had built , and his ascent by which he went up into the house of the Lord , she had no more spirit in her . She was by that sight quite drowned , and overcome ; 1 King. 10 4 , 5. 2. These steps , whether Cedar , Gold , or Stone , yet that which added to their adornment was , the wonderment of a Queen . And whatever they were made of , to be sure they were a shadow of those steps , which we should take to , and in the house of God. Steps of God , Psal. 85.13 . Steps ordered by him , Psal. 37.23 . Steps ordered in his Word , Psal. 119.133 . Steps of faith , Rom. 4.12 . Steps of the Spirit , 1 Cor. 12.18 . Steps of truth , 3 Joh. 4. Steps washt with butter , Job 29.6 . Steps taken before , or in the presence of God. Steps butted and bounded by a Divine Rule . These are steps indeed . 3. There are therefore no such steps as these to be found any where in the World. A step to honour , a step to riches , a step to worldly glory , these are every where ; but what are these to the steps by which Men do ascend , or go up to the House of the Lord ? He then that entreth into the House of the Lord , is an ascending man ; as it is faid of Moses , he went VP into the Mount to God. It is ascending , to go into the House of God. The World believe not this , they think 't is going downward to go up to the house of God , but they are in a horrible mistake . The steps then by which Men went up into the Temple , are , and ought to be opposed to those which Men take to their lusts and empty glories . Hence such steps are said , not only to decline from God , but to take hold of the path to death , and hell , Psal. 44.18 . Prov. 2.18 . chap. 55. chap. 7.25 , 26 , 27. The steps then by which Men went up to the House of the Lord , were significative of those steps which Men take , when they go to God , to Heaven , and Glory , for these steps were the way to God , to God in his holy Temple . But how few are there , that as the Queen of the South , are taken with these goodly steps ? Do not most rather seek to push away our feet from taking hold of the Path of Life , or else lay snares for us in the way ? But all these notwithstanding , the Lord guide us in the way of his steps , they are goodly steps , they are the best . XXIII . Of the Gate of the Porch of the Temple . 1. THE Porch , at which was an ascent to the Temple , had a Gate belonging to it . This Gate , according to the Prophet Ezekiel , was six Cubits wide . The Leaves of this Gate was double , one folding this way , the other folding that ; Ezek. 40.48 . Now here some may object , and say , Since the way to God by these doors were so wide , why doth Christ say the way and gate is narrow ? Answer , The straightness , the narrowness , must not be understood of the Gate simply , but because of that cumber that some Men carry with them , that pretend to be going to Heaven . Six Cubits ! What is sixteen Cubits to him who would enter in here with all the World on his back ? The young Man in the Gospel , who made such a noise for Heaven , might have gone in easie enough ; for in six Cubits breadth there is room , but poor Man , he was not for going in thither , unless he might carry in his Houses upon his shoulder too , and now the Gate was strait : Mark 10.17 , 18 , 19 , 20 , 21 , 22. Wherefore he that will enter in at the Gate of Heaven , of which this Gate into the Temple was a type , must go in by himself , and not with his bundles of trash on his back , and if he will go in thus , he need not fear , there is room . The righteous Nation that keepeth the truth , they shall enter in ; Isa. 26.2 . 2. They that enter in at the Gate of the inner Court must be clothed in fine Linnen , how then shall they go into the Temple , that carry the clogs of the dirt of this World at their heels . Thus saith the Lord , No stranger uncircumcised in heart , or uncircumcised in flesh , shall enter into my Sanctuary ; Ezek. 44.9 . 3. The wideness therefore of this Gate is for this cause here made mention of , to wit , to encourage them that would gladly enter thereat , according to the mind of God , and not to flatter them that are not for leaving of all for God. 4. Wherefore let such as vvould go in remember that here is room , even a Gate to enter in at , six Cubits wide . We have been all this vvhile but on the outside of the Temple , even in the Courts of the House of the Lord , to see the beauty and glory that is there . The beauty hereof made Men cry out , and say , How amiable are thy Tabernacles , O Lord of Hosts ! My Soul longeth , yea fainteth for the Courts of the Lord ; and to say , A day in thy Courts is better then a thousand ; Psal. 84.1 , 2 , &c. XXIV . Of the Pinacles of the Temple . 1. THere was also several Pinacles belonging to the Temple . These Pinacles stood on the top aloft , in the air , and were sharp , and so difficult to stand upon : what men say of their number and length , I wave , and come directly to their signification . 2. I therefore take those Pinacles to be types of those lofty , airy Notions , with which some Men delight themselves , while they hover like Birds , above the solid and godly truths of Christ. Satan attempted to entertain Christ Jesus with this type , and antitype , at once , when he set him on one of the Pinacles of the Temple , and offered to thrust him upon a false confidence in God , by a false and unsound interpretation of a Text , Matt. 4.5 , 6. Luke 4 9 , 10 , 11. 3. You have some men cannot be content to worship IN the Temple , but must be aloft , no Place will serve them , but Pinacles , Pinacles ; that they may be speaking in and to the air , that they may be promoting their heady Notions , instead of solid truth ; not considering that now they are where the Devil would have them be , they strut upon their points , their Pinacles , but let them look to it , there is difficult standing upon pinacles , their Neck , their Soul , is in danger . We read , God is IN his Temple , not upon those Pinacles , Psal. 11.4 . Hab : 2.20 . 4. 'T is true , Christ was once upon one of these , but the Devil set him there , with intent to have dasht him in pieces by a fall , and yet even then told him , if he would venter to tumble down , he should be kept from dashing his foot against a stone . To be there , therefore , was one of Christ's temptations , consequently one of Satan's stratagems , nor went he thither of his own accord , for he knew that there was danger , he loved not to clamber Pinacles . 5. This should teach Christians to be low , and little in their own eyes , and to forbear to intrude into airy and vain speculations , and to take heed of being puffed up with a foul and empty mind . XXV . Of the Porters of the Temple . 1. THere were Porters belonging to the Temple . In David's time their number was four thousand Men : 1 Chron. 23 5. 2. The Porters were of the Levites , and their work was to watch at every Gate of the house of the Lord. At the Gate of the outward Court , at the Gates of the inner Court , and at the Door of the Temple of the Lord , 2 Chro. 35.15 . 3. The work of the Porters , or rather the reason of their vvatching , was to look that none not duly qualified , entered into the House of the Lord. He set , saith the Text , Porters at the Gates of the house of the Lord , that none which was unclean in any thing should enter in , 2 Chro. 23.19 . 4. The excellency of the Porters , lay in these three things ; their watchfulness , diligence , and valour , to make resistance to those that as unfit vvould attempt to enter those Courts , and the house of God , 1 Chron. 26.6 . Mark 13.34 . 5. These Porters vvere types of our Gospel Ministers , as they are set to be Watch-men in and over the Church , and the holy things of God. Therefore as Christ gives to every Man in the Church his work , so he commands the Porter to watch , Isa. 21.11 . Ezek. 3.17 . Chap. 33.7 . Acts 20.17 , 28 , 29 , 30 , 31. 2 Tim. 4.5 . Revel . 3.2 , 3. 6. Sometimes every awakened Christian , is said to be a Porter , and such at Christ's first knock open unto him immediately , Luke 12.36 , 37 , 38 , 39. 7. The heart of a Christian is also sometimes called the Porter , for that when the true Shepherd comes to it , to him , it , this Porter , openeth also , Joh. 10 3. 8. This last has the Body for his Watch-house , the Eyes , and Ears , for his Port-holes : the Tongue therewith to cry , Who comes there ? as also to call for aid , when any thing unclean shall attempt with force and violence to enter in , to defile the house . XXVI . Of the charge of the Porters of the Temple more particularly . 1. THE charge of the Porters was to keep their Watch in four-square , even round about the Temple of God. Thus it was ordained by David ; before him by Moses , and after him by Solomon his Son , 1 Chron. 9.24 . Numb . 3. 2 Chro. 23.19 . chap. 35.15 . 2. The Porters had , some of them , the charge of the Treasure-chambers , some of them had the charge of the ministring Vessels ; even to bring them in and out by tale . Also the opening and shutting of the Gates of the house of the Lord , was a part of their Calling and Office. 1. I told you the Porters were types of our Gospel-Ministers , as they are Watch-men , in , and over the house of God ; and therefore in that they were thus to watch round about the Temple , What is it , but to shew , how diligent Satan is , to see if he may get in somewhere , by some means to defile the Church of God. He goes round and round , and round us , to see if he can find a Hog-hole for that purpose . 2. This also sheweth that the Church of it self , without its Watch-men , is a weak , feeble , and very helpless thing ; What can the Lady , or Mistriss do , to defend her self against Thieves , and sturdy Villains , if there be none but she at home ? 'T is said when the Shepherd is smitten , the sheep shall be scattered . What could the Temple do without its Watch-men ? 3. Again , in that the Porters had charge of the Treasure chambers ( as it is , 1 Chro. 9.26 ) It is to intimate , that the Treasures of the Gospel are with the Ministers of our God ; and that the Church next to Christ , should seek them at their mouth . We have this Treasure in earthen Vess●ls ; saith Paul , and they are stewards of the manifold mysteries of God , 1 Cor. 4.1 . 2 Cor. 4.7 . 1 Pet. 4.10 . Ephes. 4.11 , 12 , 13. 4. These are God's true Scribes , and bring out of their Treasury things new and old : or as he saith in another place , At our Gates , that is , where our Porters watch , are all manner of pleasant fruit , which I have laid up for thee , O my beloved ; Mat. 13.52 . Song 7.13 . 5. Further , some of them had charge of the ministring Vessels , and they were to bring them in and out by tale , 1 Chro. 9.28 . 1. If by ministring Vessels you understand Gospel Ordinances , then you see who has the charge of them , to wit , the Watch men and Ministers of the Word ; Luk. 1.12 . 2 Thess. 2.15 . 2 Tim. 2.2 . 2. If by ministring Vessels , you mean the Members of the Church , for they are also ministring Vessels , then you see who has the care of them , to wit , the Pastors , the Gospel Ministers . Therefore obey them that have the rule over you , for they watch for your Souls , as they that must give an account , that they may do it with joy , and not with grief , for that is unprofitable for you ; Rom. 9.23 , 13 , 17. 3. The opening of the Gates did also belong to the Porters , to shew that the power of the Keys , to wit , of opening and shutting , of letting in and keeping out of the Church , doth ministerially belong to these Watchmen , Matt. 16.19 . Heb. 12.15 . 4. The Conclusion is , Then let the Churches love their Pastors , hear their Pastors , be ruled by their Pastors , and suffer themselves to be watched over , and to be exhorted , counselled , and if need be , reproved , and rebuked by their Pastors . And let the Ministers not sleep , but be watchful , and look to the Ordinances , to the Souls of the Saints , and the Gates of the Churches . Watchman , Watchman , watch . XXVII . Of the Doors of the Temple . NOW we are come to the Gate of the Temple ; namely to that which let out of the Porch into the holy place . 1. These Doors or Gates were folding , and they opened by degrees . First a quarter , then a half , after that three quarters , and last of all the whole . These Doors also hanged upon Hinges of Gold , and upon Posts made of the goodly Olive-tree : 1 King. 6.33 , 34. Ezek. 41.23 , 24. 2. These Doors did represent Christ , as he is the way to the Father , as also did the Door of the Tabernacle , at which the People were wont to stand , when they went to enquire of God. Wherefore Christ saith , I am the door , ( alluding to this ) by me if any man enter he shall be saved , and shall go in and out and find pasture ; Exod. 33.9 , 10. Chap. 38.8 . Chap. 40.12 . Levit. 1.3 , 4. Chap. 8.3 , 4 , 13 : Chap. 15.14 . Numb , 6.13 , 18. Chap. 10.3 . Chap. 25.6 . Chap. 27.2 . 1 Sam. 2.22 . Joh. 10 9. 1. I am the Door . The Door into the Court , the Door into the Porch , the Door into the Temple , the Door into the Holiest , the Door to the Father . But now we are at the Door of the Temple . 2. And observe it , this Door by Solomon was not measured , as the Door of the Porch was : for though the Door into the Court , and the Door into the Porch were measured , to shew that the right to Ordinances , and the inlet into the Church , is to be according to a prescript Rule , yet this Door was not measured ; to shew that Christ , as he is the inlet to saving grace , is beyond all measure , and unsearchable . Hence his grace is called unsearchable riches , and that above all we can ask or think , for that it passeth knowledge : Ephes. 3.8 , 19 , 20. 3. It is therefore convenient that we put a note upon this , that we may distinguish rule and duty , from grace and pardoning mercy ; for , as I said , tho' Christ , as the Door to outward Priviledges , is set forth by rule and measure : yet , as he is the Door to grace , and favour , never creature , as yet , did see the length and bredth of him , Eph. 3.17 , 18 , 19. 4. Therefore , I say , this Gate was not measured , for what should a rule do here , where things are beyond all measure ? 5. This Gate being also to open by degrees , is of signification to us , for 't will be opening first , by one Fould , then by another , and yet will never be set wide , wide open , until the Day of Judgment . For then , and not till then , will the whole of the matter be open . For now we see thorow a Glass darkly , but then face to face ; now we know in part , but then shall we know even as we are known , 1 Cor. 13.12 . XXVIII . Of the Leaves of this Gate of the Temple . THE Leaves of this Gate or Door , as I told you before , were folding , and so , as was hinted , has something of signification in them . For by this means , a Man , especially a young Disciple , may easily be mistaken ; thinking that the whole passage , when yet but a part was open , whereas three parts might be yet kept undiscovered to him . For these Doors , as I said before , were never yet set wide open , I mean in the antitype ; never man yet saw all the riches , and fulness which is in Christ. So that , I say , a new comer , if he judged by present sight , especially if he saw but little , might easily be mistaken , wherefore such for the most part are most horribly afraid , that they shall never get in thereat . How saist thou , young comer , is not this the case with thy Soul ? So it seems to thee that thou art too big , being so great , so Tun-bellied a sinner . But O thou sinner , fear not , the Doors are folding-doors , and may be opened wider , and wider again after that ; wherefore when thou comest to this Gate , and imaginest there is not space enough for thee to enter , Knock and it shall be wider opened unto thee , and thou shalt be received , Luk. 11.9 . Joh. 9.37 . So then , whoever thou art , that art come to the Door , of which the Temple-door was a type , trust not to thy first conceptions of things , but believe there is grace abundance : Thou knowest not yet what Christ can do , the Doors are folding-doors . He can do exceeding abundantly above all that we ask or think : Ephes. 3.20 . The Hinges , on which these Doors do hang , were , as I told you , Gold , to signifie that they both turned upon motives , and motions of love , and also that the openings thereof were rich . Golden Hinges the Gate to God doth turn upon . The Posts on which these Doors did hang , were of the Olive-tree , that fat and oily Tree ; to shew that they do never open with lothness , or sluggishness , as Doors do , whose Hinges wanteth Oil. They are always Oily , and so open easily and quickly to those who knock at them : Hence you read , that he that dwells in this House , gives freely , loves freely , and doth us good with all his heart . Yea , saith he , I will rejoyce over them to do them good , and I will plant them in this Land assuredly with my whole heart , and with my whole soul ; Jer. 3.12 , 14 , 22. Jer. 32.41 . Revel . 21.6 . Chap. 22.17 . Wherefore the Oyl of Grace , signified by this Oily Tree , or these Olive-posts , on which these Doors do hang , do cause that they open glibly , or frankly to the Soul. XXIX . What the Doors of the Temple were made of . 1. THE Doors of the Temple were made of Firr , that is so sweet-scented , and pleasant to the smell : 1 King. 6.34 . 2. Mankind is also often compared to the Firr-tree , as Isa. 41.19 . Chap. 55.13 . Chap. 60.17 . and Chap. 14.8 . 3. Now since the Doors of the Temple were made of the same , doth it not shew , that the way into God's house , and into his favour , is by the same nature which they are of , that thither enter , even thorow the vail , his flesh ? ( Heb. 10. ) For this Door , I mean the Antitype , doth even say of himself , I am as a green Fir-tree , from me is thy fruit found , Hos. 14.8 . 4. This Fir-tree is Christ , Christ as man , and so as the way to the Father . The Doors of the Temple are also as you see here , made of the Fir-tree : even of that Tree which was a type of the Humanity of Jesus Christ. Consider , Heb. 2.14 . 5. The Fir-tree is also the house of the Stork , that unclean Bird , even as Christ is a harbour and shelter for Sinners . As for the Stork , saith the Text , the FIR-TREE is her house ; and Christ saith to the Sinners , that see their want of shelter , Come unto me , and I will give you rest . He is a refuge for the oppressed , a refuge in time of trouble , Deut. 14.18 . Levit. 11.19 . Psal. 104.17 . Psal. 84.2 , 3. Matt. 11.27 , 28. Heb. 6.17 , 18 , 19 , 20. He is , as the Doors of Firr of the Temple , the inlet to God's House , to God's presence , and to a partaking of his Glory . Thus God did of old by similitudes teach his People his way . XXX . How the Doors of the Temple were adorned . AND Solomon carved upon the Doors Cherubims , Palm-trees , and open Flowers , and overlaid them all with Gold , 1 King. 6.35 . Ezek. 41.15 . He carved Cherubims thereon ; These Cherubims were Figures , or Types of Angels , and for as much as they were carved here upon the Door , it was to shew , First , What delight the Angels take in waiting upon the Lord , and in going at his bidding , at his beck . They are always waiting like Servants at the Door of their Lord's house . Secondly , It may be also to shew how much pleased they are to be where they may see sinners come to God. For there is joy in the presence of the Angels of God over one sinner that repenteth and comes to God by Christ for mercy , Luke 15.10 . Thirdly , They may be also placed here to behold with what reverence , or irreverence , those that come hither to worship , do behave themselves . Hence Solomon cautions those that come to God's House to worship , that they take heed to their feet , because of the Angels . Paul also says , Women must take heed that they behave themselves in the Church as they should , and that because of the Angels ; Eccles. 5.1 , 2 , 6. 1 Cor. 11.10 . Fourthly , They may also be carved upon the Temple Doors , to shew us how ready they are , so soon as any poor Creature comes to Christ for life , to take the care and charge of its conduct thorow this miserable World : Are they not all ministring spirits , sent forth to minister for those which shall be heirs of salvation ? Heb. 1.14 . Fifthly , They may also be carved here , to shew that they are ready at Christ's command , to take vengeance for him , upon those that despise his People , and hate his Person . Hence he bids the world take heed what they do to his little ones , for their Angels behold the face of their father which is in heaven , and are ready at the Door to run at his bidding , Matt. 18.10 . Sixthly , Or Lastly , They may be carved upon these Doors , to shew that Christ Jesus is the very Supporter and Upholder of Angels , as well as the Saviour of sinful Man : For , as he is before all things , so by him all things consist ; Angels stand by Christ , Men are saved by Christ , and therefore the very Cherubims themselves , were carved upon these Doors , to shew they are upheld , and subsist by him , 1 Cor. 8.6 . Col. 1.17 . Heb. 1.3 . Secondly , Again , as the Cherubims are carved here , so there were Palm-trees carved here also . The Palm-tree is upright , it twisteth not it self awry ; Jer. 10.5 . 1. Apply this to Christ , and then it shews us the uprightness of his heart , word , and ways with sinners . Good and upright is the Lord , therefore will be teach sinners in the way , in at the Door to Life ; Psal. 25.8 . Psal. 92.15 . 2. The Palm or Palm-tree is also a token of victory , and as placed here , it betokeneth the conquest that Christ the Door should get over Sin , Death , the Devil , and Hell , for us ; Rom. 7.24 . chap. 8.37 . 1 Cor. 15.54 , 55 , 56. Revel . 7.9 , 10 , 11. 3. If we apply the Palm-tree to the Church , as we may ; For she also is compared thereto , Song 7.8 , 9 , 10. Then the Palm-tree may be carved here , to shew , That none but such as are upright of heart and life , shall dwell in the presence of God. The hypocrite , says Job , shall not come before him . The upright , says David , shall dwell in thy presence , Job 13.16 . Psal. 24.3 , 4. They are they that are clothed in white Robes , which signifies uprightness of life , that stand before the Lamb with Palms in their hands ; Revel . 7.9 . Thirdly , There was also carved upon these Doors open Flowers . And that to teach us that here is the sweet scent and fragrant smell , and that the coming Soul will find it so in Christ , this Door . I am , saith he , the Rose of Sharon , and the Lily of the Vallies ; And again , * His Cheeks are as Beds of Spices and several Flowers , his Lips like Lilies drop sweet smelling myrrhe , Song 2.1 . chap. 5.13 . Open Flowers : Open Flowers are the sweetest , because full grown , and because , as such , they yield their fragrancy most freely . Wherefore , when he saith , upon the Doors are open Flowers , he setteth Christ Jesus forth in his good favours , as high as by such similitudes he could . And that both in Name and Office. For open Flowers , lay , by their thus opening themselves before us , all their beauty also most plainly before our Faces . There are varieties of beauty in open Flowers , the which they also commend to all observers . Now upon these Doors , you see are open Flowers , Flowers ripe , and spread before us , to shew that his Name and Offices are savory to them , that by him do enter his house to God his Father , Song 1.1 , 2 , 3 , 4. All these were over-laid with fine gold . Gold is most rich of all Metals , and here 't is said the Doors , the Cherubims , the Palm trees , and open Flowers , were overlaid therewith . And this shews that as these things are rich in themselves , even so they should be to us . We have a Golden Door to go to God by , and golden Angels to conduct us thorow the World : we have golden Palm-trees , as tokens of our victory , and golden Flowers to smell on all the way to Heaven . XXXI . Of the Wall of the Temple . THE Wall of the Temple was cieled with Firr , which he over-laid with fine gold : and set thereon Palm-trees , and Chains ; 2 Chro. 3.5 , 6 , 7. The Walls were as the Body of the House , unto which Christ alluded , when he said , Destroy this Temple , and in three days I will raise it up , Joh. 2.19 , 21. Hence to be , and worship in the Temple , was a type of being in Christ and worshiping God by him . For Christ , as was said , is the great Temple of God , in the which all the Elect meet , and in whom they do service to , and for his Father . Hence again , the true Worshipers are said to be in him , to speak in him , to walk in him , to obey in him : ( 2 Cor. 2.14 . chap. 12.19 . Col. 2.6 . ) For as of old all true Worship was to be found at the Temple , To now it is only found with Christ and with them that are in him . The promise of old was made to them that worshiped within these Walls . I will give , saith he , to them in my house , and within my walls , ( to them that worship there in truth ) a place , and a name , better then that of Sons and of Daughters , Isa. 5.6 , 5. But now in New Testament times , all the promises in HIM are yea , and in HIM Amen , to the glory of God by us ; 2 Cor. ● . 20 . This is yet further hinted to us , in that 't is said these Walls are cieled with Firr ; Which , as was shewed before , was a figure of the humanity of Jesus Christ. A Wall is for defence , and so is the humanity of Jesus Christ. 'T is , was , and will be our defence for ever . For it was that which underwent , and overcame the curse of the Law , and that in which our everlasting righteousness is found . Had he not in that interposed , we had perished for ever . Hence we are said to be reconciled to God in the body of his flesh thorow death , Col. 1.19 , 20. Rom. 5.8 , 9 , 10. Now this Wall was overlaid with fine gold , Gold here is a figure of the righteousness of Christ , by which we are justified in the fight of God. Therefore you read that his Church as justified , is said to stand at his right hand in Cloth of Gold. Vpon thy right hand did stand the Queen in Gold of Ophir . And again , her clothing is of wrought gold , Psal. 45.9 , 13. This the Wall was overlaid with , this the body of Christ was filled with . Men , while in the Temple , were clothed with Gold , even with the gold of the Temple : and Men in Christ are clothed with righteousness , the righteousness of Christ. Wherefore this Consideration doth yet more illustrate the matter . In that the Palm-trees were SET on this Wall , it may be to shew , that the Elect are fixed in Jesus , and so shall abide for ever . Chains were also carved on these walls , yea , and they were golden Chains ; there were Chains on the Pillars ; and now also we finde Chains upon the Walls , Philip. 1.12 , 13. 1. Chains were used to hold one Captive , and such Paul did wear at Rome , but he calls them his Bands in Christ. 2. Chains sometimes signifie great afflictions , which God lays on us for our sins , Psal. 107.9 , 10 , 11. Lam. 1.14 . chap. 3.7 . 3. Chains also may be more mystically understood , as of those Obligations which the love of God lays upon us , to do and suffer for him , Acts 20.22 . 4. Chains do sometimes signifie beauty and comely Ornaments ; Thy Neck , saith Christ to his Spouse , is comely with Chains of Gold : And again , I put Bracelets upon thy hands , and a Chain about thy Neck ; Song 1.10 . Ezek. 16.8 , 9 , 10 , 11. Prov. 1.9 . 5. Chains also do sometimes denote Greatness and Honour , such as Daniel had , when the King made him the Third Ruler in the Kingdom , Dan. 5.7 , 16 , 29. Now all these are Temple-chains , and are put upon us for good , some to prevent our ruine , some to dispose our minds the better , and some to dignifie , and to make us noble . Temple-chains are brave Chains . None but Temple-worshipers must wear Temple-chains . XXXII . Of the garnishing of the Temple with precious Stones . AND he garnished the House with precious Stones for beauty ; 2 Chron. 3.6 , 7. 1. This is an other Ornament to the Temple of the Lord ; wherefore as he saith , it was garnished with them ; he saith , It was garnished with them , for beauty . The Line saith garnished , the Margent saith , covered . 2. Wherefore , I think , they were fixed as Stars , or as the Stars in the Firmament , so they were set in the cieling of the House , as in the Heaven of the holy Temple . 3. And thus fixed , they do the more aptly tell us , of what they were a figure , namely , of the Ministerial Gifts , and Officers in the Church . For Ministers , as to their Gifts and Office , are called STARS of God , and are said to be in the hand of Christ , Revel . 1.20 . 4. Wherefore , as the Stars glitter , and twinkle in the Firmament of Heaven : So do true Ministers in the Firmament of his Church ; 1 Chro. 29.2 . Joh. 5.35 . Dan. 12.3 . 5. So that 't is said again , these Gifts come down from above , as signifying they distill their dew from above : And hence again , the Ministers are said to be set OVER us in the Lord , as placed in the Firmament of his Heaven to give a light upon his Earth . There is Gold , and a multitude of rubies , but the lips of knowledge are a precious Jewel , Prov. 20 15. Verily 't is enough to make a Man in this house , look always upward : since the cieling above head doth thus glitter with precious Stones . Precious Stones , all manner of precious Stones ; Stones of all colours : For there are divers gifts , differences of administrations , and diversities of operations : but it is the same God which worketh all in all ; 1 Cor. 12.4 , 5 , 6. Thus had the cieling of this house a Pearl , here ; and there , a Diamond ; here a Jasper , and there a Saphire ; here a Sardius , and there a Jacinth ; here a Sardonix , and there an Amathist . For to one is given by the Spirit the Word of Wisdom , to another the Word of Knowledge ; to one the gift of healing , to another faith ; to this man to work miracles , to that a spirit of prophesie ; to another the discerning of spirits , to another divers kinds of tongues , 1 Cor. 12.8 , 9 , 10 , 11. He also over-laid the House , Beams , Posts , Walls , Doors , &c. and all with Gold. O what a beautiful House the Temple was , how full of glory was it ! And yet all was but a shadow , a shadow of things to come , and which was to be answered in the Church of the living God , the Pillar and Ground of Truth , by better things than these . XXXIII . Of the Windows of the Temple . AND for the House , he made Windows of narrow Lights , 1 King. 6.4 . There was Windows for this House , Windows for the Chambers , and Windows round about ; Ezek. 4.16 , 22 , 23 , 24 , 25 , 29 , 33 , 36. These Windows were of several sizes , but all narrow , narrow without , but wide within , they also were finely wrought , and beautified with goodly stones ; Isa. 54.14 . 1. Windows , as they are to an house , an ornament , so also to it they are a benefit . Truly the light is good , and a pleasant thing it is for the eye to behold the Sun ; Eccles. 11.7 . The Window is that which Christ looks forth at , the Window is that which the Sun looks in at ; Song 2.9 . 2. By the light which shines in at the Window , we also see to make , and keep the House clean , and also to do what business is necessary there to be done . In thy light we see light ; light to do our duty , and that both to God and Man. 3. These Windows therefore were figures of the written Word , by and thorough which Christ shews himself to his , and by which we also apprehend him . And hence the Word of God is compared to a Glass , thorough which the light doth come , and by which we see not only the beams of the Sun , but our own Smutches also , 2 Chron. 3.18 . Jam. 1.23 , 24 , 25. 4. The Lights indeed were narrow , wherefore we see also thorow their anti-type but darkly , and imperfectly . Now we see thorow a glass darkly , or as in a riddle , now we know but in part , 1 Cor. 13.12 . 5. Their Windows and their light are but of little service to those that are without ; The World sees but little of the beauty of the Church by the light of the written Word , though the Church by that light can see the dismal state of the World , and also how to avoid it . XXXIV . Of the Chambers of the Temple . IN the Temple Solomon made Chambers , 1 King. 6.5 . 1. The Chambers were of several sizes ; some little , some large ; some higher , some lower ; some more inward , and some outward . 2. These Chambers were for several services , some were for rests , some to hide in , some to lay up treasure in , and some for solace and delight ; 2 Chro. 3.9 . Ezek. 40.7 . Chap. 41.5 , 9 , 44. 2 Chro. 31.11 , 12. 2 King. 11.1 , 2 , 3. Ezra 8.29 . 1. They were for resting places . Here the Priests and Porters were wont to lodge . 2. They were for hiding places . Here Jehoshebath hid Joash from Athaliah the term of six years . 3. They were also to lay the Temple-Treasure , or dedicated things in , that they might be safely kept there for the Worshippers . 4. And some of them were for solace and delight ; and I must add , some for durable habitation . Wherefore in some of them , some dwelt always , yea their Names dvvelt there vvhen they vvere dead . 1. Those of them which were for rest , were types of that rest , which by faith we have in the Son of God , Matt. 11. and of that Eternal rest which we shall have in Heaven by him ; Heb. 4.3 . 2. Those Chambers which were for hiding , and security , were types of that safety which we have in Christ from the rage of the World ; Isa. 26.20 . 3. Those Chambers which were for the reception of the Treasures , and dedicated things , were types of Christ , as he is the common store-house of believers . For it pleased the Father that in him should all fulness dwell , and of his fulness we all receive , and grace for grace ; John 1.16 . Col. 1.19 . 4. Those Chambers that were for solace and delight , were types of those retirements , and secret meetings of Christ with the Soul , where he gives it his imbraces , and delights her with his bosom and ravishing delights . He brought me , said she , into his Chambers , into the Chamber of her which conceived me ; and there he gave her his love ; Song 1.4 . Chap. 3.4 . 5. The Chambers which were for durable dwelling-places , were types of those Eternal dwelling-places , which are in the Heavens , prepared of Christ and the Father , for them that shall be saved ; Joh. 14.1 , 2 , 3 , 4. 2 Cor. 5.1 , 2 , 3 , 4. This it is to dwell on high , and to be safe from fear of evil . Here therefore you see are Chambers for rest ; Chambers for safety , Chambers for Treasure , Chambers for Solace , and Chambers for durable Habitations . O the rest and peace that the Chambers of God's high house will yield to its Inhabitants in another World. Here they will rest from their labours , rest upon their beds , rest with God , rest from sin , temptation , and all sorrow ; Revel . 14.13 . Isa. 57.1 , 2. 2 Thes. 1.7 . God therefore then shall wipe all tears from our eyes , even when he comes out of his Chambers as a Bridegroom , to fetch his Bride , his Wife , unto him thither , to the end they may have Eternal solace together . O these are far better then the Chambers of the South . XXXV . Of the Stairs , by which they went up into the Chambers of the Temple . THere was Stairs , by which Men went up into these Chambers of the Temple , and they were but one pair , and they went from below to the first , and so to the middle , and thence to the highest Chambers in the Temple ; 1 King. 6.8 . Ezek. 41.7 . 1. These Stairs were winding , so that they turned about that did go up them . So then , he that assayed to go into these Chambers , must turn with the Stairs , or he could not go up , no , not into the lowest Chambers . 2. These Stairs therefore were a type of a twofold repentance . That by which we turn from nature to grace , and that by which we turn from the imperfections which attend a state of grace , to glory . Hence true repentance , or the right going up these turning Stairs , is called repentance to salvation ; for true repentance stopeth not at the reception of grace , for that is but a going up these Stairs to the middle Chambers , 2 Cor. 7.10 . Thus therefore the Soul , as it goes up these Stairs , turns and turns , till it enters the Doors of the highest Chambers . It groans , though in a state of grace , 'cause that 's not the state of glory . I count then that from the first to the middle Chambers , may be a type of turning from nature to grace . but from the middle to the highest , these Stairs may signifie a turning still from the imperfections and temptations that attend a state of grace , to that of immortality and glory ; 2 Cor. 5.1 , 2 , 3 , 4 , 5 , 6 , 7 , 8 , 9. For as there are turning Stairs , from the lowest to the middle Chambers , so the Stairs from thence still turn , and so will do , till you come to the highest Chambers . I do not say that they that have received grace , do repent they received grace ; but I say , they that have received grace , are yet sorry that grace is not consummate in glory . And hence they are for going up thither still these turning Stairs ; yea , they cannot rest below , as they would , till they ascend to the highest Chambers . O wretched man that I am ; and in this we groan earnestly , is the language of gracious Souls ; Rom. 7.20 . 2 Cor. 5.1 , 2 , 3. True , every one doth not do thus , that comes into the Temple of God , many rest below Stairs , they like not to go turning upward . Nor do I believe that all that bid fair for ascending to the middle Chambers , get up to the highest stories , to his Stories in the Heavens : Many in Churches , who seem to be turned from nature to grace , have not the grace to go up turning still , but rest in that shew of things , and so die below a share in the highest Chambers . All these things are true in the Anti-type , and , as I think , prefigured by these turning stairs , to the Chambers of the Temple . But this turning , and turning still , displeases some much , they say it makes them giddy : but I say there is no way like this , to make a Man stand steddy : stedfast in the faith , and with boldness in the day of Judgment . For he has this seated in his heart , I went up by the turning Stairs , till I came to the highest Chambers . A strait pair of Stairs , are like that Ladder by which Men ascend to the Gallows , they are the turning ones , that lead us to the heavenly Mansion-houses . Look therefore , you that come into the Temple of God to worship , that you stay not at the foot of these turning Stairs , but go up thence ; yea , up them , and up them , and up them , till you come to the view of the Heavens ; yea , till you are possest of the highest Chambers . How many times has God by the Scripture called upon you to TVRN , and told you you must Turn or Die : and now here he has added to his Call , a Figure , by placing a Pair of turning Stairs in his Temple , to convict your very sences , that you must TVRN , if you mean to go up into his holy Chambers , and so into his Eternal Mansion-houses : and look that you turn to purpose . For every turning will not serve . Some turn , but not to the most High , and so turn to no purpose . XXXVI . Of the molten Sea that was in the Temple . THere was also a molten Sea in the Temple , it was made of brass , and contained three thousand baths ; 2 Chro. 4.2 , 3 , 4 , 5 , 6 , 7 , 8. This Sea was for the Priests to wash in , when they came into the Temple , to accomplish the Service of God : to wash their hands and feet at , that they might not when they came thither , die for their unpreparedness . The Laver also which was in the Wilderness , was of the same use there ; Exod. 28. 1. It was , as may be supposed , called a Sea , for that it was large to contain , and a Sea of brass , for that it was made thereof . It is called in Revelations a Sea of glass , alluding to that in the Wilderness , which was made of the brazen Looking-glasses of the Women , that came to worship at the Door of the Tabernacle ; Revel . 4.6 . Chap. 15.2 . Exod. 28.8 . 2. It was also said to be molten , because it was made of that fashion , by fire , and its Antitype therefore said to be a Sea of glass mingled with fire ; Revel . 15.2 . 1. This Sea was a figure of the Word of the Gospel , in the cleansing vertue of it , which vertue , then it has , when mingled with the fire of the Holy Ghost . And to this Christ alludes , when he saith , Now ye are clean through the Word , which I have spoken unto you , Joh. 15.3 . 2 It was a figure of the Word , without mixture of Mens inventions : Hence it is called , pure water . Having your Bodies washt with pure water : And again , He sanctifies and cleanseth his Church with the washing of Water by the Word ; Ephes. 5.26 . Tit. 3.5 . All these Places are an allusion to the molten Sea , at which of old they washed , when they went into the Temple to worship . Therefore , saith he , being washed , let us draw near to God ; Heb. 10.22 . 3. This Sea from brim to brim was compleat ten Cubits , perhaps to shew , there is as much in the word of the Gospel to save , as there is in the ten words to condemn . 4. From under this Sea round about appeared Oxen , ten in a Cubit did compass it round about , 2 Chro. 4.3 . Understand by these Oxen , Ministers , for to them they are compared in 1 Cor. 9.9 . And then we are taught whence true Ministers come , to wit , from under the power of the Gospel , for this Sea breeds Gospel-Ministers , as the Waters breed Fish. 5. 'T is also said in the Text , that these Oxen were cast when the Sea was cast : insinuating that when God ordained a word of grace to save us , he also in his Decree provided Ministers to preach it to us to that end . Paul tells us that he was made a Minister of the Gospel , according to God's eternal purpose which he purposed in Christ Jesus our Lord ; Ephes. 3.9 , 10 , 11. Col. 1.25 . 6. This Sea is said to have a brim like the brim of a Cup. To invite us as well to drink of its grace , as to wash in its Water . For the Word and Spirit when mixt , has not only a cleansing , but a saving quality in it ; 2 Chro. 4.1 , 2 , 3 , 4 , 5. 1 Cor. 15.1 , 2. 7. This brim was wrought with Lilies : or was like a Lily-flower ; To shew how they should grow and flourish , and with what beautiful Robes they should be adorned , who were washed , and did drink of this holy Water : Yea , that God would take care of them , as he also did of Lilies , and would not fail to bestow upon them , what was necessary for the Body , as well as for the Soul ; Matt. 6.28 , 29 , 30 , 31 , 32 , 33. XXXVII . Vpon what the molten Sea stood in the Temple . 1. THis molten Sea stood upon the backs of twelve brazen Bulls , or Oxen , 2 Chro. 4.4 . 2. These Oxen , as they thus stood , looked three towards the North , three toward the West , three toward the East , and three towards the South . 3. These twelve Oxen , were types of the twelve Apostles of the Lamb , who , as these Beasts , stood looking into the four corners of the Earth , and were bid to go Preach the Gospel in all the World. 4. They were compared to Oxen , because they were clean , for the Oxe was a clean beast . Hence the Apostles are called Holy. They were compared to Oxen , because the Oxe is strong ; and they also were mighty in the Word , Prov. 14.4 . 2 Cor. 12.12 . 5. The Oxe will not lose what he has got by drawing ; He will not let the Wheels go back : So the Apostles were set to defend , and not let that Doctrine go back , which they had preached to others , nor did they , they delivered it pure to us . 6. One of the Cherubs of which you read in the Vision , had a face like an Ox , to shew that the Apostles , these Men of the first order , are most like the Angels of God ; Ezek. 1.10 . 7. In that they stood with their Faces every way , it was as I said , to shew how the Apostles should carry the Gospel into all the World : Matt. 28.19 . Mark 16. 8. And observe , Just as these Oxen were placed looking in the Temple every way , even so stand ope the Gates of the new Jerusalem , to receive those that by their Doctrine should be brought into it . And they shall come from the East , and from the West , and from the North , and from the South , and shall sit down in the Kingdom of God ; Revel . 21.13 , 14. Luke 13.29 . 9. These Oxen bear this molten Sea upon their back , to shew that they should be the foundation Workmen of the Gospel , and that it ought not to be removed , as was the molten Sea of old from that Basis to another . 10. It is also said concerning these Oxen , that thus did bear this molten Sea , that all their hinder parts were inwards , that is , covered by that Sea that was set upon their backs . Their hinder-parts , or as the Apostle has it , our uncomely parts : 1 Cor. 12.23 , 24. 11. And indeed it becomes a Gospel-Minister to have his uncomely parts covered with that grace , which by the Gospel he preacheth unto others . As Paul exhorts Timothy to take heed unto himself , and to his doctrine ; 1 Tim. 4.6 . 12. But alas , there are too too many , who , can they but have their heads covered with a few Gospel-notions , care not though their hinder parts are seen of all the World. But such are false Ministers , the Prophet calls them the Taile . The Prophet that speaketh lies , either by word or with his feet , he is the tail ; Isa. 9.15 . Prov. 6.12 , 13. 13. But what a shame is it to hide his head under this molten Sea , while his hinder parts hang out . Such an one is none of Christ's Oxen , for they with honour to their Master , shew their heads , before all the World , for that their hinder parts are inward , covered . 14. Look to thy hinder parts , Minister ; least while thy mouth doth preach the Gospel , thy nakedness and shame be seen of those which hear thee . For they that do not observe to learn this Lesson themselves , will not teach others to believe the Word , nor to live a Holy Life : They will learn of them to shew their shame , instead of learning to be Holy. XXXVIII . Of the Lavers of the Temple . BEsides this molten Sea , there was ten Lavers in the Temple . Five of which were put on the right side , and five also on the left : 2 Chro. 4.6 . 1. Of their fashion , and their furniture , you may see 1 King. 7. These Lavers , as the molten Sea , were Vessels which contained Water , but they were not of the same use with it . True , they were both to wash in ; The Sea to wash the Worshipers , but the Lavers to wash the Sacrifice . He made the ten Lavers to wash in them such things as they offered for burnt offering , but the Sea was for the Priest to wash in : 2 Chro. 4.6 . 2. The burnt-offering was a type of the body of Christ , which he once offered for our sins , and the fire on which the Sacrifice was burned , a type of the curse of the Law which seized on Christ , when he gave himself a ransom for us . For therefore that under the Law was called the burnt-offering , because of the burning upon the Altar ; Levit. 6.8 . But what then must we understand by these Lavers , and by this Sacrifice being washed in them , in order to its being burned upon the Altar . I answer , verily , I think , that the ten Lavers were a figure of the ten Commandments : In the purity and perfection of Christ's obedience to which , he became capable of being made a burnt-offering , acceptable to God for the sins of the People . Christ was made under the Law , and all his acts of obedience to God for us , was legal , and his living thus a perfect legal life , was his washing his offering in these ten Lavers , in order to his presenting it upon the Altar for our sins . The Lavers went upon Wheels , to signifie walking feet , and Christ walked in the Law , and so became a clean offering to God for us . The Wheels were of the very same as was the Lavers ; To shew that Christ's obedience to the Law was of the same , as to length and breadth with its commands , and demands to their utmost tittle and extent . The inwards and legs of the burnt-offering was to be washed in these Lavers , Levit. 1.9 , 13. 2 Chro. 4.6 . To shew that Christ should be pure and clean in heart and life . We know that obedience , whether Christ's , or ours ; is called a walking in the way , typified by the Lavers walking upon their Wheels . But I mean not by Christ his washing of his offering , that he had any filthiness cleaving to his nature or obedience : Yet this , I say , that so far as our guilt laid upon him , could impede , so far he wiped it off by washing in these Lavers . For his offering was to be without blemish , and without spot to God. Hence 't is said , he sanctified himself , in order to his suffering ; And being made perfect , he became the Author of eternal salvation to all them that obey him ; Joh. 17.19 . Heb. 5.6 , 7 , 8 , 9 , 10. For , albeit , he came holy into the World , yet that holiness was but preparatory to that by which he sanctified himself , in order to his suffering for sin . That then which was his immediate preparation for his suffering , was his obedience to the Law , his washing in these Lavers . He then first yielded compleat obedience to the Law on our behalf , and then as so qualified , offered his washed Sacrifice for our sins without spot to God. Thus therefore he was our burnt-offering washed in the ten Lavers , that he might , according to Law , be accepted of the Lord. And he set five of the Lavers on the right side of the house , and five of them on the left . Thus was the ten divided , as the Tables of the Law , one shewing our duty towards God , the other our duty towards our Neighbour : in both which the burnt-offering was washed , that it might be clean in both respects . They might also be thus placed , the better to put the People in mind of the necessity of the Sanction of Christ , according to the Law , in order to his offering of Himself an Offering to God for us . XXXIX . Of the Tables in the Temple . HE made also ten Tables , and placed them in the Temple , five on the right hand , and five on the left , 2 Chro. 4.8 . Some , if not all of these Tables , so far as I can see , was they on which the burnt-offering was to be cut in pieces , in order to its burning . These Tables were made of Stone , of hewen Stone , on which this work was done ; Ezek. 40.40 , 41 , 42 , 43 , 44. Now since the burnt-offering was a figure of the Body of Christ , the Tables on which this Sacrifice was slain , must needs , I think , be a type of the heart , the stony heart of the Jews : For had they not had hearts hard as an Adamant , they could not have done that thing . Upon these Tables therefore , vvas the death of Christ contrived , and this horrid murder acted , even upon these Tables of Stone . In that they are called Tables of hewen Stone , It may be to shew , that all this cruelty was acted under smooth pretences , for hewen stones are smooth . The Tables were finely wrought with Tools , even as the hearts of the Jews were with hypocrisie . But alas they were stone still , that is , hard and cruel , else they could not have been an Anvil for Satan to forge such horrid Barbarism upon . The Tables were in number the same with the Lavers , and were set by them , to shew what are the fruits of being devoted to the Law , as the Jews were , in opposition to Christ and his holy Gospel : there flows nothing but hardness , and a stony heart from thence . This was shewed in its first writing , it was writ on Tables of stone , figures of the heart of Man , and on the same Tables or hearts was the death of Jesus Christ compassed . One would think that the meekness , gentleness , or good deeds of Jesus Christ , might have procured in them some relentings , when they were about to take away his life ; but alas , their hearts were Tables of Stone . What feeling , or compassion can a Stone be sensible of ? Here were stony hearts , stony thoughts , ston● counsels , stony contrivances , a stony Law ▪ and stony hands : and what could be expected hence , but barbarous cruelty indeed ? If I ask you , said Christ , you will not answer me , neither will you let me see ; Luk. 22.68 . In that these stony Tables were placed about the Temple , it supposeth that they were Temple-men , Priests , Scribes , Rulers , Lawyers , &c. that were to be the Chief , on whose hearts this murder was to be designed , and by them inacted to their own Damnation , without Repentance . XL. Of the Instruments wherewith this Sacrifice was slain , and of the four Tables they were laid on in the Temple . THE Instruments that were laid upon the Tables in the Temple , were not Instruments of Musick , but those with which the burnt-offering was slain . And the four Tables were of hewen Stone for the burnt-offering : whereon also they laid the instruments wherewith they slew the burnt-offering and the Sacrifice ; Ezek. 40.42 , 43. 1. Here we are to take notice , that the Tables are the same , and some of them of which we spake before . 2. That the Instruments with which they slew the Sacrifice , was laid upon these Tables . The Instruments with which they slew the Sacrifices , what were they , but a bloody Ax , bloody Knives , bloody Hooks , and bloody Hands ? For these we need no proof , matter of fact declares it . But what were those Instruments a type of ? Answer , Doubtless they were a type of our sins . They were the bloody Ax , the Knife , and bloody Hands , that shed his precious blood . They were the meritorious ones , without which he could not have died . When I say ours , I mean the sins of the World. Though then the hearts of the Jews were the immediate Contrivers , yet they were our sins that were the bloody Tools , or Instruments which slew the Son of God. He was wounded for our transgressions , he died for our sins ; Isa. 53. 1 Cor. 15. Gal. 1. Oh these Instruments of us Churls , by which this poor Man was taken from off the Earth ! Isa. 32.7 . Prov. 30.14 . The Whip , the Buffetings , the Crown of Thorns , the Nails , the Cross , the Spear , with the Vinegar and Gall , were all nothing in comparison of our sins . For the transgressions of my people was he stricken ; Isa. 53. Nor were the flouts , taunts , mocks , scorns , derisions , &c. with vvhich they follovved him from the Garden to the Cross , such cruel Instruments as these . They vvere our sins then , our cursed sins , by , vvith , and for the sake of vvhich , the Lord Jesus became a bloody Sacrifice . But why must the Instruments be laid upon the Tables ? 1. Take the Tables for the hearts of the murderers , and the Instruments , for their sins , and vvhat place more fit for such Instruments to be laid upon ? 'T is God's command , that these things should be laid to heart , and he complains of those that do not do it ; Isa. 42.25 . chap. 57.11 . 2. Nor are Men ever like to come to good , until these Instruments vvith which the Son of God vvas slain , indeed be laid to heart . And they vvere eminently laid to heart even by them , soon after ; the effect of vvhich , vvas the conversion of thousands of them ; Acts 2.36 , 37. 3. Wherefore vvhen it says these Instruments must be laid upon the stony Tables , he insinuates that God vvould take a time to charge the murder of his Son home , upon the Consciences of them that did that murder , either to their conversion or condemnation . And is it not reason that they vvho did this horrid villany , should have their doings laid before their faces upon the Tables of their heart : That they may look upon him , whom they have pierced , and mourn ; Zech. 12.10 . Revel . 1.7 . 4. But these Instruments vvere laid but upon some of the Tables , and not upon all the Ten , to shevv that not all , but some of those , so horrid , should find mercy of the Lord. 5. But vve must not confine these Tables only to the hearts of the bloody Jevvs , they vvere our sins for the vvhich he died . Wherefore these Instruments should be laid upon our Tables too , and the Lord lay them there for good , that we also may see our horrid doings , and come bending to him for forgiveness . 6. These Instruments thus lying on the Tables in the Temple , became a continual Motive to God's People to Repentance , for so oft as they saw these bloody and cruel Instruments , they were put in mind how their sins should be the cause of the death of Christ. 7. It would be well also , if these Instruments were at all times laid upon our Tables , for our more humbling for our sins in every thing we do , especially upon the Lord's Table , when we come to eat and drink before him . I am sure the Lord Jesus doth more than intimate , that he expects that we should do so , where he saith , When ye eat that Bread , and drink that Cup , Do this in remembrance of me : In remembrance that I died for your sins , and consequently , that they were the meritorious cause of the sheding of my blood . To conclude , Let all Men remember , that these cruel Instruments are laid upon the Table of their hearts , whether they see them there or no. The sin of Judah is written with a pen of Iron , and with the point of a Diamond , upon the Tables of their heart ; Jer. 17.1 . A Pen of Iron will make Letters upon a Table made of Stone , and the Point of a Diamond will make Letters upon Glass . Wherefore in this saying , God informs us , that if we shall forbear to read these Lines to our Conversion , God will one day read them against us unto our Condemnation . XLI . Of the Candlesticks of the Temple . AND he made ten Candlesticks of gold , according to the form , and he set them in the Temple , five on the right hand , and five on the left ; 2 Chro. 4.7 . 1. These Candlesticks were made of Gold , to shew the worth and value of them . 2. They were made after the form , or ex●ct according to rule , like those that were made in the Tabernacle , or according to the Pattern which David gave to Solomon to make them by ; observe , there was great exactness in these , and need there was of this hint , that Men might see , that every thing will not pass for a right ordered Candlestick with GOD ; Exod. 25.31 , 32 , 33 , 34 , 35 , 36. 1 Chro. 28.15 , 16. These Candlesticks are said sometimes to be ten , sometimes seven , and sometimes one . Ten here , seven Revel . 1. and one in Zech. 4. Ten , is a note of a multitude , and seven , a note of perfection , and one , a note of unity . Now as the precious stones with which the House was garnished , were a type of Ministerial gifts : so these Candlesticks were a type of those that were to be the Churches of the New Testament . Wherefore he says , The Candlesticks which thou sawest are the seven Churches ; Revel . 1.12 , 13 , 20. 1. The Candlesticks were here in number ten , to shew that Christ under the New Testament would have a many Gospel Churches . And I , if I be lifted up from the Earth , saith he , will draw all men unto me ; that is , abundance : For the Children of the desolate , that is , of the New Testament Church , shall be many more then they of the Jews were ; Joh. 12.32 . Gala. 4.27 . 2. In that the Candlesticks were set by the Lavers and stony Tables , it might be to shew us , that Christ's Churches should be much in considering , that Christ , tho' he was righteous , yet died for our sins : Though his Life was according to the holy Law , yet our stony hearts caused him to die . Yea , and that the Candlesticks are placed there , it is to shew us also that we should be much in looking on the sins by which we caused him to die , for the Candlesticks were set by those Tables , whereon they laid the Instruments , with which they slew the Sacrifice . 3. These Candlesticks being made according to form , seems not only to be exact as to fashion , but also as to work . For that in Exodus with its furniture , was made precisely of one Talent of Gold , perhaps to shew , that Christ's true Spouse is not to be a grain more , nor a dram less , but Just the number of God's Elect. This is Christ's compleatness , his fulness , one more , one less , would make his Body a Monster . 4. The Candlestick was to hold the light , and to shew it to all the House , and the Church is to let her light so shine , that they without may see the light , Mat. 5.15 , 16. Luke 8.16 . Chap. 11.33 . Chap. 12.35 . 5. To this end the Candlesticks were supplied with Oil-olive , a type of the supply that the Church hath , that her Light may shine , even of the Spirit of Grace . XLII . Of the Lamps belonging to the Candlesticks of the Temple . TO these Candlesticks belonged several Lamps , with their Flowers , and their knops ; 2 Chro. 4.21 . 1. These Lamps were types of that profession , that the Members of the Church do make of Christ , whether such Members have saving grace , or not ; Matt. 25.1 , 2 , 3 , 4 , 5 , 6 , 7. 2. These Lamps were beautified with Knops and Flowers , to shew how comely and beautiful that Professor is , that adorns his Profession with a suitable Life and Conversation . 3. We read that the Candlestick in Zecharias had seven Lamps belonging to it , and a Bowl of Golden Oil on the top , and that by Golden Pipes this Golden Oil emptied it self into the Lamps , and all doubtless , that the Lamps might shine ; Zech. 4. 4. Christ therefore who is the High Priest , and to whom it belongs to dress the Lamps , doth dress them accordingly . But now there are Lamp-Carriers of two sorts , such as have only Oyl in their Lamps , and such as have Oyl in their Lamps and Vessels too , and both these belong to the Church , and in both these Christ will be glorified . And they should have their proper places at last . They that have the Oyl of Grace in their hearts , as well as a Profession of Christ in their hands , they shall go in with him to the Wedding ; but they who only make a Profession , and have not Oyl in their Vessels , vvill surely miscarry at last : Matt. 25. 5. Wherefore , O thou Professor ! Thou Lamp-Carrier ! Have a care and look to thy self , content not thy self with that only , that will maintain thee in a Profession , for that may be done without saving grace . But I advise thee to go to Aaron , to Christ , the trimmer of our Lamps , and beg thy Vessel full of Oyl of him , ( that is grace ) for the seasoning of thy heart , that thou mayst have wherewith , not only to bear thee up now , but at the day of the Bridegroom 's coming , when many a Lamp vvill go out , and many a Professor be left in the dark , for that vvill to such be a vvoful day ; Levit. 24.2 . Matt. 25. Some there are , that are neither for Lamps nor Oyl for themselves , neither are they pleased if they think they see it in others . But they that have Lamps , and they that have none , and they vvhich vvould blovv out other folks light , must shortly appear to give an account of all their doings to God. And then they shall see , vvhat it is to have Oyl in their Vessels and Lamps ; and vvhat 't is to be vvithout it in their Vessels , though 't is in their Lamps ; and vvhat a dismal thing 't is to be a Malignant to either ; but at present let this suffice . XLIII . Of the Shew-bread on the Golden Table in the Temple . THere vvas also Shew-bread set upon a Golden Table in the Temple : 1 Kings 7.48 . The Shew-bread consisted of twelve Cakes made of fine Flovver , Two tenth deals was to go to one Cake , and they were to be set in order in two rowes upon the pure Table ; Exod. 29.33 . Levit. 8.31 . Chap. 24.5 , 6 , 7 , 8 , 9. 1. These tvvelve Loaves , to me , do seem to be a type of the twelve Tribes under the Law , and of the Children of God under the Gospel , as they present themselves before God , in , and by his Ordinances , thorow Christ. Hence the Apostle says , For we being many are one bread , &c. 1 Cor. 10.17 . For so were the twelve Cakes , though twelve , and so are the Gospel Saints , though many . For we being many are one body in Christ ; Rom. 12 5. 2. But they were a type of the true Church , not of the false . For Ephraim , who was the head of the Ten Tribes in their Apostacy , is rejected , as a Cake not turned . Indeed he is call'd a Cake , as a false Church may be called a Church : but he is called a Cake not turned , as a false Church is not prepared for God , nor fit to be set on the Golden Table before him ; Hos. 7.8 . 3. These Cakes or Shew-bread , was to have Frankincense strewed upon them , as they stood upon the Golden Table , which was a type of the sweet perfumes of the Sanctifications of the Holy Ghost . To which , I think , Paul alludes , when he says , The offering up of the Gentiles is acceptable to God , being sanctified by the Holy Ghost : Rom. 15 , 16. 4. They were to be set upon the pure Table , new , and hot : to shew that God delighteth in the Company of new and warm Believers . I remember thee , the kindness of thy youth : when Israel was a child , I loved him . Men , at first conversion , are like to a Cake well baked , and new taken from the Oven , they are warm , and cast forth a very fragrant scent , especially when , as warm , sweet Incense is strew'd upon them , Jer. 2. Hos. 11. 5. When the Shew-bread was old , and stale , it was to be taken away , and new and warm put in its place , to shew that God has but little delight in the service of his own People , when their duties grow stale and mouldy . Therefore , he removed his old , stale , mouldy Church of the Jews from before him , and set in their Rooms upon the Golden Table , the warm Church of the Gentiles . 6. The Shew-bread by an often remove , and renewing , was continually to stand before the Lord in his House , to shew us , that all ways , as long as Ordinances shall be of use , God will have a new , warm , and sanctified People to worship him . 7. Aaron and his Sons were to eat the old Shew-bread , to shew that when Saints have lived in the World as long as living is good for them ; and when they can do no more service for God in the World : they shall yet be accepted of Jesus Christ , and that it shall be as Meat and Drink to him to save them from all their unworthinesses . 8. The new Shew-bread was to be set even on the Sabbath before the Lord. To shew with what warmth of love and affections God's servants should approach his Presence upon his holy day . XLIV . Of the Snuffers belonging to the Candlesticks and Lamps of the Temple . AS there were Candlesticks and Lamps , so there were Snuffers also prepared for these in the Temple of the Lord. And the SNVFFERS were Snuffers of Gold ; 1 King. 7.50 . 1. Snuffers : The use of Snuffers is to Trim the Lamps , and Candles , that their Lights may shine the brighter . 2. Snuffers , you know are biting , pinching things , but use them well , and they will prove , not only beneficial to those within the House , but profitable to the Lights . Snuffers , you may say , of what were they a type ? Answer , If our snufs are our superfluities of naughtiness ; our Snuffers then are those righteous reproofs , rebukes , and admonitions , which Christ has ordained to be in his House for good ; or as the Apostle hath it , if for our edification ; and perhaps , Paul alludes to these , vvhen he bids Titus to rebuke the Cretians sharply , that they might be sound in the faith , Tit. 1.12 , 13. As who should say , thou must use the Snuffers of the Temple , to trim their Lights withal , if they burn not vvell . These Snuffers therefore are of great use in the Temple of God , only , as I said , they must be used wisely . 'T is not for every fool to handle Snuffers , at , or about the Candles , lest perhaps , instead of mending the light , they put the Candle out . And therefore Paul bids them that are spiritual , do it ; Gal. 6.1 . My reason tells me , that if I use these Snuffers as I should , I must not only endeavour to take the superfluous snuff away , but so to do it , that the light thereby be mended ; which then is done , if , as the Apostle saith , I use sharpness to edification , and not for destruction , 1 Cor. 5.4 , 5. 2 Cor. 13.10 . Are not the seven Churches in Asia called by the Name of Candlesticks ? And why Candlesticks , if they were not to hold the Candles ? And Candles must have Snuffers therewith to trim the lights . And Christ who is our true Aaron , in those rebukes which he gave those Churches , alluding to these SNVFFERS did it , that their lights might shine the brighter , Revel . 2 , & 3. Chapters . Wherefore as he used them , he did it still with caution to their light , that it might not be impaired . For as he still thus trimed these Lamps , he yet encouraged what he saw would shine , if helped . He only nipt the snuff away . Thus therefore he came to them with these Snuffers in his hand , and trimed their Lamps and Candlesticks , Revel . 2 , 4. ver . 20. chap. 3 , 2. ver . 15. This should teach Ministers , to whom it belongs , under Christ , to use these Snuffers well . Strike at the Snuff , not at the Light , in all your rebukes and admonitions , snuff not your Lamps of a private revenge , but of a design to nourish grace and gifts in Churches . Thus our Lord himself says he did , in his using of these Snuffers about these Candlesticks . As many , saith he , as I love , I rebuke and chasten ; be zealous therefore , and repent : Revel . 3.19 . To Conclude , Watchman , watch , and let not your snuffs be too long , nor pull them off with your Fingers , or carnal reasonings , but with godly admonitions , &c. Use your Snuffers graciously , curb Vice , nourish Vertue , so you will use them well , and so your light will shine to the glory of God. XLV . Of the Snuff-dishes that were with the Snuffers in the Temple . AS there were Snuffers , so there were also Snuff-dishes in the Temple . And they were also made of gold , Exo. 25.28 . cha . 37.23 . Numb . 4.9 . The Snuff-dishes were those in which the Snuffs were put , when snuffed off , and by which they were carried forth of the Temple . They therefore as the Snuffers are , are of great use in the Temple of God. 1. By them the golden Floor of the Temple is kept , from being daubed by the Snuffs . 2. By them also the clean hands of those that worship there , are kept from being defiled . 3. By them also the stink of the Snuffs is soonest suppressed in the Temple , and consequently the tender Noses of them that worship there , preserved from being offended . Snuffs , you know are daubing things , stinking things , nautious things : therefore we must take heed that they touch not this Floor on which we walk , nor defile the hands which we lift up to God , when we come to worship him . But how must this be done , but as we take them off with the Snuffers , and put them in these Snuff-dishes ? Some are for being at the snuffs vvith their fingers , and will also cast them at their feet , and daub the Floor of God's holy House , but usually such do burn , as well as defile themselves . But is it not a shame for a man to defile himself with that vice which he rebuketh in another ? Let us then , while we are taking away the snuffs of others , hate even the garment spotted by the flesh , and labour to carry such stink with the Snuff-dishes out of the Temple of God. Snuff-dishes , you may say , what are they ? I answer , If sins , are the snuffs and rebukes , and admonitions the Snuffers : Then methinks , repentance , or in case that be wanting , the censures of the Church should be the Snuff dishes . Hence Repentance is called , a Church-cleansing grace , and the Censures of the Church a purging out of old leven , and making it a new Lump , 1 Cor. 5. 2 Cor. 7.11 . Ah! vvere these Snuff-dishes more of use in the Churches , vve should not have this Man's snuff , defile that Man's fingers as it doth . Nor would the Temple of God be so besmeered with these snuffs , and be-daubed , as it is . Ah , Snuffs pull'd off , lie still in the Temple-floor , and there stink , and defile both feet and fingers ; both the callings and conversations of Temple-worshipers , to the disparaging of Religion , and the making of religious worship but of low esteem with men . And all , I say , for want of the due use of these Snuffers , and these Snuff-dishes , there . Nay , are not whole Churches now defiled with those very Snuffs , that long since vvere plucked off , and all for vvant of the use of these Snuff-dishes , according to the Lord's Commandment . For you must know that reproofs and admonitions are but of small use , where repentance , or Church - censures , are not thereto annexed . When Ministers use the Snuffers , the People should hold the Snuff-dishes . Round reproofs for sin , when they light upon penitent hearts , then brave work is in the Church : Then the Snuff is not only pulled away , but carried out of the Temple of God aright , &c. And now the worship and worshipers shine like gold . As an ear-ring of gold , and an ornament of fine gold : so is a wise reprover upon an obedient ear , Pro. 25.12 . Ministers , it appertains to you to use the Snuffers , and to teach the People to hold the Snuff-dishes right , Acts 20.20 , 21. 1 Tim. 4.2 . We must often be snuffed vvith these Snuffers , or our light vvill burn but dimly , our Candle vvill also vvaste : Pray therefore , O men of God , look diligently to your People . Snuff them as you see there is need , but touch not their Snuff vvith your WHITE Fingers , a little Smutch on you vvill be seen a great vvay . Remember also that you leave them no vvhere , but vvith these Snuff-dishes , that the Temple may be cleared of them . Do vvith the Snuff , as the neat House-wife doth vvith the Toad , vvhich she finds in her Garden . She takes the Fork , or a pair of Tongs , and therewith doth throw it over the Pales . Cast them avvay , I say , vvith fear , zeal , care , revenge , and vvith great indignation : ( 2 Cor. 7.11 ) And then your Church , your Conversation , your Fingers , and all vvill be kept vvhite and clean . XLVI . Of the Golden Tongs belonging to the Temple . THere vvas also Tongs of Gold used in the Temple of old , 1 King. 7.49 . 1. These Tongs vvas used about the Altar , to order the fire there . 2. They vvere used too , about the Candlestick , and are therefore called HIS Tongs . 3. Perhaps there vvas Tongs for both these Services , but of that the Word is silent . But what were they used about the Candlestick to do ? Answ. To take holy fire from off the Altar to light the Lamps vvithal . For the fire of the Temple vvas holy fire , such as at first , vvas kindled from Heaven , and vvhen kindled , maintained by the Priests , and of that the Lamps were lighted , Levit. 9.24 . 2 Chro. 7.1 . Nor vvas there , upon pain of death , any other fire to be used there , Levit. 10.1 . These Tongs therefore was used to take fire from off the Altar , to light the Lamps and Candlesticks withal . For to trim the Lights , and dress the Lamps , was Aaron's vvork day by day , Exod. 40.24 , 25. Levit. 24.2 , 3. Numb . 8.3 . He shall light and order the Lamps upon the pure Candlestick before the Lord , and Aaron did so : he lighted the seven Lamps thereof , as the Lord commanded Moses . What is a Lamp or Candlestick to us , if there be not light thereon ; and hovv lighted vvithout fire , and hovv shall vve take up Coals to light the Lamps withal , if vve have not Tongs prepared for that purpose ? With these Tongs fire also vvas taken from off the Altar , and put into the Censers to burn svveet Incense vvith , before the Lord. The Tongs then vvere of great use in the Temple of the Lord. But what were the Tongs a type of ? The Altar vvas a type of Christ , the fire , of the Holy Ghost ; and these Tongs vvere a type of that holy hand of God's grace , by vvhich the COALS , or several dispensations , and gifts of this Holy Ghost are taken and given to the Church , and to her Members , for her vvork and profit in this World. Tongs , vve knovv , are used instead of fingers , vvherefore Aaron's golden Tongs , vvere a type of Christ's golden fingers : Song 5.14 : Isaiah saith , That one of the Seraphims flew to him with a live Coal in his hand , which he had taken with the Tongs from off the Altar . Here the type , and antitype , to wit , Tongs , and hand , are put together : ( Isa. 6. ) But the Prophet Ezekiel treating of like matters , quite waves the type , the Tongs , and speaketh only of this holy hand . And he spake to the man cloathed with linnen , and said go in between the wheels under the cherub , ( where the mercy-feat stood , where God dwelt , Exod. 2. Psal. 80.1 . ) and fill thy Hand with Coals of fire from between the Cherubims , Ezek. 10.2 . Thus you see our golden Tongs , are now turned into a golden hand ; into the golden hand of the man clothed in linnen , which is Jesus Christ , who at his ascension received of God the Father the Spirit in all fulness , to give , as his Divine wisdom knew was best , the several Coals or Dispensations thereof unto his Church , for his praise , and her edification ; Matt. 3.11 . Acts 2. 'T is by this hand also , that this holy fire is put into our Censers . 'T is this hand also that takes this Coal , therewith to touch the Lips of Ministers , that their Words may warm like fire : And 't is by this hand that the Spirit is given to the Churches , as returns of their holy prayers ; Luke 11.1 , 2. Rom. 8.26 . Rev. 8.5 . 'T was convenient that the fire in the Temple should be disposed of by golden Tongs , but the Holy Ghost , by the golden hand of Christ's grace , for that can wittingly dispose of it , according as Men and things are placed , and to do and be done in the Churches . Wherefore he adds , And one Cherub stretched forth his hand from between the Cherubims , unto the fire that was between the Cherubims , and took thereof and put it into the hands of him that was clothed with Linnen , who took it and went out , Ezek. 10.7 . By this hand then , by this man's hand , the Coals of the Altar are disposed of , both to the Lamps , the Candlesticks , the Censers , and the Lips of Ministers , according to his own good pleasure . And of all this was the Tongs in the Temple a Type . XLVII . Of the Altar of Incense in the Temple . THE Altar of Incense , was made first for the Tabernacle , and that of Shittim Wood , but it was made for the Temple of Cedar , and it was to be set before the Vail , that is , by the Ark of the Testimony , before the Mercy-Seat ; that is , at the entring of the Holiest , but not within . And the Priest was to approach it every Morning , which , as to the holiest , he might not do . Besides , when he went in to make an Atonement , he was to take fire from off that Altar , to burn his Incense within the Holy Place : Exod. 30.4 , 5 , 6 , 7 , 8 , 9 , 10. Levit. 16.18 . 1. It was called the golden Altar , because 't was over-laid with pure gold . This Altar was not for burnt-offering , as the brazen Altar was , nor for the meat offering , nor the drink-offering , but to burn Incense thereon , ver . 7. which sweet Incense was a type of the grace of prayer : Psal. 141.2 . 2. Incense , or that called Incense here , was not a Simple , but a Compound , made up of sweet Spices , called Stacte , Onycha and Galbanum : These three ; and may answer to these three parts of this duty , to wit , Prayer , Supplication , and Intercession : Exod. 30.34 , 35 , 36 , 37. Chap. 37.29 . 1 Tim. 2.1 . 3. This Incense was to be burned upon the Altar every Morning , upon that Altar , which was called the Altar of Incense , which was before the Vail , to shew , that it is our duty every Morning to make our Prayer to God by Jesus Christ , before the Vail : that is , before the Door of Heaven , and there to seek , knock , and ask for what we need , according to the word ; Luke 11 9 , 10 , 11 , 12. 4. This Incense was to be kindled every Morning , to shew how he continueth interceeding for us , and also that all true praise of Men to God is by the work , the renewed work of the Holy Ghost upon our hearts , Rom. 8.26 . 5. Incense , as you see , was made of sweet Spices , such as were gumme , and so , apt to burn with a smoke , to shew , that not cold and flat , but hot and fervent , is the Prayer that flows from the spirit of faith and grace : Zech. 12.10 . Jam. 5.16 . 6. The smoak of this Incense was very sweet and savoury ; like pleasant perfume : to shew how delightful and acceptable , the very sound and noise of right Prayer is , unto the Nostrils of the living God , because it comes from a broken heart ; Psal. 51.17 . Song 2.14 . 7. This Incense was to be offered upon the golden Altar , to shew us that no Prayer is accepted , but what is directed to God , in the Name of his Holy and Blessed Son , our Saviour : 1 Pet. 2.5 . Heb. 13.15 . 8. They were commanded to burn Incense every Morning upon this Altar , to shew that God is never weary of the godly Prayers of his People . It also sheweth , that we need every day to go to God for fresh Supplies of grace to carry us through this evil World. 9. This Altar , though it stood without the Vail , to teach us to live by faith , and to make use of the Name of Christ , as we find it recorded in the first Temple ; yet was placed so nigh unto the Holiest , that the smell of the smoke might go in thither , to shew that it is not distance of place , that can keep the voice of true Prayer from our God , the God of Heaven : but that he will be taken with what we ask for according to his Word . It stood , I say , nigh the Vail , nigh the Holiest , and he that burnt Incense there , did make his approach to God. Hence the Psalmist , when he speaks of praying , saith , 'T is good for me to draw nigh unto God : Psal. 73.20 . Heb. 10.22 . 10. This Altar thus placed , did front the Ark within the Vail ; To put us in mind , that the Law is kept therein from hurting us : To let us know also , that the Mercy-Seat is above , upon the Ark , and that God doth sit thereon , with his Pardon in his hand to save us . O! What speaking things are types , shadows , and parables , had we but eyes to see , had we but ears to hear ! He that did approach the Altar with Incense of old , aright , ( and then he did so , when he approached it by Aaron , his High Priest ) pleased God : how much more shall we have both Person and Prayers accepted , and a grant of what we need , if indeed we come as we should to God by Jesus Christ. But take heed you approach not to a wrong Altar , take heed also that you come not with strange fire , for they are dangerous things , and cause the Worshipers to miss of what they would enjoy . But more of this in the next particular . XLVIII . Of the golden Censers belonging to the Temple . THere were also golden Censers belonging to the Temple : and they were , either such as belonged to the Sons of Levi in general , or that were for Aaron , and his Sons , in special ; as Numbers 16.6 , 17 , 18. The Censers of the Levites were a type of ours , but the Censer of Aaron , was a type of Christ's . The Censers , as was hinted before , were for this use in the Temple , namely to hold the holy fire in , on which Incense was to be burned before the Lord ; Levit. 10.1 . These Censers then were types of hearts . Aaron's golden one , was a type of Christ's golden heart , and the Censers of the Levites , were types of other Worshipers hearts . The fire also which was put therein , was a type of that Spirit , by which we pray , and the Incense that burnt thereon , a type of our desires . Of Christ's Censer , we read , Revelations the viii . which is always filled with much Incense , that is with continual Intercessions , which he offereth to God for us : and from whence also there always goes a cloud of sweet savour , covering the Mercie-seat , Levit. 16 13. Heb. 7.25 . Revel . 8.3 , 4. But to speak of the Censers , and fire , and Incense of the Worshipers . For albeit they were all put under one rule , that is , to be according to Law , yet often times , as were the Worshipers , such was the Censers , Fire , and Incense . 1. Hence the two hundred and fifty Censers with which Corah , and his Company offered , are called the Censers of sinners . For they came with wicked hearts , then to burn Incense before the Lord : Numb . 16.17 , 37. 2. Again , as the Censers of these Men were called the Censers of sinners , shewing they came at that time to God with naughty hearts , so the fire that was in Nadab & Abihu's Censers is called strange fire , which the Lord commanded them not : Levit. 10.1 . 3. This strange fire , was a type of that strange spirit , opposed to the spirit of God , in and by which , notwithstanding , some adventure to perform Worship to God. 4. Again , as these Censers are called the Censers of sinners , and this fire called , strange fire , so the Incense of such is also called strange , and is said to be an abomination unto God ; Exod. 30.9 . Isa. 1.13 . Chap. 66.3 . Thus you see that both the Censers , Fire , and Incense of some , is rejected , even as the heart , spirit , and prayer of sinners , are an abomination unto God : Hos. 7.14 . Chap. 4.12 . Chap. 5.4 . Prov. 28.9 . But there was besides these , true Censers , holy fire , and sweet Incense among the Worshipers in the Temple , and their service was accepted by Aaron their High Priest : For that was done thorough the faith of Christ , and these were a type of our true Gospel-Worshipers , who come with holy hearts , the holy spirit , and holy desires before their God , by their Redeemer . These are a perfume in his Nose . The Prayer of the Vpright is his delight . David's Prayers went up like Incense , and the lifting up of his hands , as the Evening Sacrifice , Pro. 15.8 . Psal 141.2 . Let them then that pretend to worship before God in his holy Temple , look to it that both their Censers , Fire , and Incense : Heart , Spirit , and Desires , be such as the Word requires . Left instead of receiving of gracious returns from the God of Heaven , their Censers be laid up against them , left the fire of God devours them , and their Incense becomes an abomination to him , as it happened to those , made mention of before . But , 't is said the Censers of Gorah and his Company was hallowed . Answer , So is God's Worship , which is so his by his Ordination , yet even that very Worship may be spoiled by Man's transgression . Prayer is GOD's Ordinance , but all Prayer is not accepted of God. We must then distinguish between the thing commanded , and our using of that thing . The Temple was GOD's House , but was abused by the irreverence of those that worshiped there , even to the demolishing of it . A golden Censer is a gracious heart , heavenly fire is the Holy Ghost , and sweet Incense the effectual fervent Prayer of Faith. Have you these ? These God expects , and these you must have , if ever your Persons or performances be of God accepted . XLIX . Of the golden Spoons of the Temple . 1. THE Golden Spoons belonging to the Temple , were in number , according to Moses , twelve ; answering to the twelve Tribes . But when the Temple was builded , I suppose they were more , because of the number of the Basons : Numb . 7.14 , 20 , 26 , 32 , 38 , 40 , 50 , 56 , 62 , 68 , 74 , 80 , 86. 2. The Spoons , as I suppose , were for the Worshipers in the Temple to eat that broth withal , wherein the Trespass-offerings were boiled : For which purpose there were several Cauldrons hanged in the corners of that Court called the Priest's , to boyl them in : 1 Sam. 2.13 , 14. Ezek. 46.19 , 20. 3. Now in that he saith here were Spoons , what is it , but that there are also babes in the Temple of the Lord. There was Broth for Babes , as well as Meat for Men , and Spoons to eat the Broth withal . 4. True , the Gospel being more excellent then the Law , doth change the term , and instead of Broth , saith , there is Milk for babes . But in that he saith Milk , he insinuates that there are Spoons for Children in the Church . 5. I could not , saith Paul to them at Corinth , speak to you as unto spiritual , but as unto carnal , even as unto babes in Christ. I have fed you with milk and not with meat , for hitherto ye were not able to bear it , neither yet now are ye able , 1 Cor. 3.1 , 2. 6 See , here were need of Spoons , milk is Spoon-meat ; for here were those which could not feed themselves with Milk , let them then that are Men eat the strong Meat , For every one that useth milk is unskilful in the word of righteousness , for he is a babe . For strong meat belongeth to them that are of full age , who by reason of use have their sences exercised to discern both good and evil ; Heb. 6.13 , 14. 7. Spoons , you know are to feed us with weak and thin food , even with that which best suteth with weak stomacks , or with a babish temper . Hence as the strong man is opposed to the weak , so the milk is opposed to the strong meat . 8. So then , though the Babe in Christ is weaker then the Man in Christ , yet is he not by Christ left unprovided for : For here is milk for babes , and spoons to eat it with . All this is taught us by the Spoons , for what need is there of Spoons , where there is nothing to eat but strong Meat ? 9. Babes , you know , have not only babish stomacks , but also babish tricks , and must be dealt withal as Babes ; their Childish talk , and frompered Carriages , must be born withal . 10. Sometimes they cry for nothing , yea , and count them for their foes which rebuke their childish toys and ways . All which the Church must bear , because they are God's Babes ; yea , they must feed them too ; For if he has found them milk & spoons , 't is that they may be fed therewith , and live : Yea , grown Ministers are God's Nurses , wherefore they must have a Lap to lay them in , and Knees to dandle them upon , and Spoons to feed them with . 11. Nor are the Babes , but of use in the Church of God , for he commands that they be brought to cry with the Congregation before the Lord , for mercy for the Land ; Joel 2.16 . 12. Incense , I told you , was a type of Prayers , and the Spoons in the time of Moses , were presented at the Temple full of it . Perhaps to shew , that God will vvith the Milk vvhich he has provided for them , give it to them as a return of their crying to him , even as the Nurse gives the Child the Teat and Milk. 13. You knovv the Milk is called for , vvhen the Child is crying , as vve say to stop its mouth vvith it . O Babes , did you but cry soundly , God would give you yet more Milk. 14. But what were those golden Spoons a type of ? I answer , If the Milk is the Juice , and Consolations of the Word , then the Spoons must be those soft sentences , and golden Conclusions , with which the Ministers feed their Souls by it . I have fed you , said Paul , with the Milk of the Word ; saith Peter , even as you have been able to bear it . Compare these two or three Texts ; 1 Pet. 2.1 , 2 , 3. 1 Cor. 3.2 . 1 Thess. 2.7 . 15. And this is the vvay to strengthen the weak hands , and to confirm the feeble knees . This is the vvay to make them grovv to be Men , vvho novv are but as Infants of days . Thus a little one may become a thousand , and a small one a strong Nation . Yea , thus in time , you may make a little Child to Jostle it vvith a Leopard , yea , to take a Lyon by the beard ; yea thus you may imbolden him to put his hand to the hole of the Asp , and to play before the Den of the Cockatrice . Isa. 11.6 , 7 , 8. Chap. 60.22 . Who is most stout , vvas once a Babe , he that can novv eat meat , vvas sometimes glad of Milk , and to be fed vvith the Spoon . Babes in Christ therefore must not be despised , nor over look'd : God has provided them Milk , and Spoons to eat it vvith , that they may grovv up to be Men before him . L. Of the Bowles and Basons belonging to the Temple . AS there were Spoons , so there were Bowles and Basons belonging to the Temple : Some of these were of Gold , and some of Silver : and when they were put together , their number was four hundred and forty . These you read of , Ezra 1.10 . The Bowles , or Basons were not to wash in , as was the Sea and Lavers of the Temple , they were rather to hold the Messes in , which the Priests at their holy Feasts , did use to set before the People . This being so , they were types of that proportion of faith , by which , or by the measure of which , every man received of the holy food , for the nourishment of his Soul. For , as a Man , had he a thousand Messes set before him , he eating for his health , cannot go beyond what his stomack will bear : So neither can the Child of God , when he comes to worship in the Temple of God , receive of the good things that are there , beyond the proportion of his faith , or , as it is in another place , according to the ability which God giveth , Rom. 12.6 . 1 Pet. 4.11 . And hence it is , that at the self same Ordinance , some receive three times as much as others do : for that their Bowl , I mean their faith , is able to receive it . Yea , Benjamin's Mess was five times as big as was the Mess of any of his Brethren ; and so it is with some Saints , while they eat with their Brother Joseph in the House of the living God. There are three go to the same Ordinance , and are all of them believers , who when they come home and compare notes , do find their receivings are not of the same quantity . One says , I got but little ; to ' ther says , 't was a pretty good Ordinance to me ; the third says , I was exceeding well there . Why , to be sure , he that had but little there , had there but little faith , for great faith in him would have received more . He had it then according to the largeness of his Bowl , even according to his faith , even as God hath dealt to every man the measure of faith , Rom. 12.3 . Mark , faith is a certain measure , and that not only as to its degree , but for that it can receive , retain , or hold what is put into it . So then , here it is no matter how much Milk , or holy Broth there is , but how big is thy Bowl , thy Faith. Little Bowls hold but little , nor canst thou receive , but as thy faith will bear : ( I speak now of God's ordinary dealing with his People ) For so he saith in his Word . According to thy Faith be it unto thee ; Matt. 9.29 . If a Man goeth to the Ocean Sea for Water , let him carry but an Egg-shell with him , and with that he shall not bring a Gallon home . I know indeed that our little Pots , have a promise of being made like the Bowls of the Altar ; but still our Mess must be according to our measure , be that small , or be it great . The same Prophet saith again , The Saints shall be filled like Bowls , as the corners of the Altar : which , though it supposes an enlargement , yet it must be confined to that measure of faith , which is provided for its reception ; Zech 9.15 . Chap. 14.2 . And suppose these Bowls should signifie the Promises ; though the Saints , not the promises , are compared to them , because they , not promises , are the Subjects of Faith : Yet it is the Promise by our measure of Faith in that , that is nourishing to our Souls . When Ahasuerus made a Feast to his Subjects , they drank their Wine in Bowls . They did not drink it by the largeness of the Vessel , whence they drew it , but according to their health , and as their stomacks would so receive it , Esth. 1. Thy Faith then is one of the Bowls , or Basons of the Temple , by , or according to which , thou receivest thy Mess , when thou sittest feasting at the Table of God. And observe , All the Bowls were not made of Gold , as all Faith is not of a saving sort . 'T is the Golden Faith that is right , the Silver Bowls were of an inferiour sort , Revel . 3.18 . Some , I say , have golden Faith , all faith is not so . Wherefore look to it , Soul , that thy Bowl , thy faith , be golden faith , or of the best kind . Look , I say , after a good faith , and great , for a great faith receives a great Mess. Of old , Beggars did use to carry their Bowls in their Laps , when they went to a Door for an Alms : Consequently if their Bowls were but little , they oft-times came off by the loss , though the Charity of the Giver was large . Yea , the greater the Charity , the larger the loss , because the Beggar 's Bowl was too little . Mark it well , it is oft-times thus in the matters of our God. Art thou a Beggar , a Beggar at God's Door , be sure thou gettest a great Bowle , For as thy Bowl is , so will be thy Mess. According to thy faith , saith he , be it unto thee ; Matt. 9.29 . LI. Of the Flaggons and Cups of the Temple . THE next thing to be considered , is , the Flaggons and Cups of the Temple : Of these we read , 1 Chro. 28.17 . Jer. 52.19 . These were of great use among the Jews , especially on their Feasting-days ; as of their Sabbaths , New-Moons , and the like ; Levit. 23.13 . Numb . 28.7 . 1 Chro. 16.3 . Isa. 25.6 . chap. 62.8 , 9. For Instance , The Day that David danced before the Ark , he dealt among all the People , even to the whole Multitude of Israel , as well to the Women as to the Men , to every Man a Cake of bread , a good piece of Flesh , and a Flaggon of Wine . 2 Sam. 6.19 . 1 Chro. 16.3 . In this Mountain , that is , in the Temple typically , saith the Prophet , shall the Lord of Hosts make unto all People a Feast of fat things , a feast of Wine on the Lees , of fat things full of marrow , of Wine on the Lees well refined ; Isa. 25.6 . These are Feasting-times : The times in which our Lord used to have his Spouse into his Wine-Cellar , and in which he used to display with delight his Banner over her Head in love ; Song 2.5 . The Church of Christ , alas , is of her self a very sickly puely thing , a Woman , a weaker Vessel , but how much more must she needs be so weak , when the custom of Women is upon her , or when she is sick of love . Then she indeed has need of a draught , for she now sinks , and will not else be supported ; Stay me with Flaggons , saith she , and comfort me with Apples , for I am sick of love , Song 2.4 , 5. These Flaggons therefore were types of those Feastings , and of those large draughts of Divine love , that the Lord Jesus draweth for , and giveth to his Spouse in those days that he feasteth with them . For then he saith , Drink , yea drink abundantly , O Beloved . This he does to chear her up under her hours of sadness and dejection : For now new Corn makes the young men chearful , and new Wine the maids ; Pro 31.6 , 7. Psal. 116.13 . Jer. 16.7 . Song 5.1 . Zech 9.17 . As there were Flaggons , so there were Cups , and they are called Cups of Consolation , and Cups of Salvation , because as I said , they were they by which God at his Feastings with his People , or when he suppeth with them , giveth out the more large draughts of his love unto his Saints , to revive the spirits of the humble , and to revive the hearts of the contrite ones . At these times God made David's Cup run over . For we are now admitted , if our faith will bear it , to drink freely into this grace , and to be merry with him ; Psal. 23.5 . Luk. 15.22 , 23 , 24. Song 5.1 . chap. 7.11 , 12. Joh. 14.23 . Revel . 3.20 . This is that to which the Apostle alludeth , when he saith , Be not drunk with Wine , wherein is excess , but be ye filled with the Spirit ; speaking to your selves in Psalms , and Hymns , and spiritual Songs , singing and making melody in your hearts unto the Lord. For the Cups , as to their use in the general , understand them , as of the Bowls made mention of before . For assurances are the blooms , and flowers of Faith , not always on it , though usually on Feasting days , 't is so . So the degree of the one , is still according to the measure of the other ; Ephes. 5.18 . Jam. 5. Rom. 15.13 . LII . Of the Chargers of the Temple . IN the Tabernacle they had but twelve of them , and they were made of Silver , but in the Temple they had in all a thousand and thirty . The thirty were made of Gold , the rest were made of Silver ; Numb . 7.84 . These Chargers , were not for uses common or profane , but , as I take it , they were those in which the Passover , and other Meat-offerings were drest up , when the People came to eat before God in his holy Temple . The meat , you know , I told you was opposite to milk , and so are these Chargers , to the Bowls , and Cups , and Flaggons of the Temple . The Meat was of two sorts , rost , or boyl'd . Of that which was rost , was the Passover , and of that which was boyl'd , was the Trespass offerings . Wherefore concerning the Passover , he saith , Eat not of it raw , nor sodden at all in Water , but rost with fire , his head , with his legs , and with the purtenance thereof ; Exod. 12. This rost meat , was a type of the body of Christ , as suffering for our sins , the which when it was rost , was , and is , as drest up in Chargers , and set before the Congregations of the Saints . But what were the Chargers a type of ? I also ask , in what Charger our Gospel-Passover is now drest up , and set before the People . Is it not in the four Evangelists , the Prophets , and Epistles of the Apostles ? They therefore are the Chargers , and the Ordinance of the Supper ; in these also is the Trespass-Offerings , with what is fried in Pans , mystically prepared for the Children of the highest . And why might they not be a type of Gospel-Sermons ? I answer , I think not , so fitly , for alas ! the best of Sermons in the World , are but as thin slices cut out of those large dishes . Our Ministers are the Carvers , good Doctrine is the meat , and the Chargers in which this meat is found , are the holy Canonical Scriptures , &c. Though , as I said , most properly , the New Testament of our Lord and Saviour Jesus Christ. In these is Christ most truly , lively , and amply set before us as crucified , or rost at the fire of God's Law for our sins , that we might live by him through faith , feeding upon him ; 2 Cor. 3.12 . Gal. 3.1 , 2. Acts 3.18 , 19 , 20 , 21. Chap 13.4 . Chap 26.22 . 1 Pet. 1.10 . Acts 7.42 . Chap. 15.15 . Chap. 28.23 Rom. 16.26 . Revel . 10.7 . There is in these Chargers , not only meat , but sawce ( if you like it ) to eat the meat withal . For the Passover there is bitter herbs , or sound repentance : and for other , as the thank-offerings , there is holy chearfulness and prayers to God for grace . All these are set forth before us in the holy Scriptures , and presented to us thereby , as in the golden Chargers of the Temple . He that will scoff at this , let him scoff . The Chargers were a type of some thing , and he that can shew a fitter Antitype then is here proposed to consideration , let him do it , and I 'l be thankful to him . Christians , here is your Meat before you , get your Carvers to slice it out for you : and this know , the deeper you dip it in the sawce , the better it will relish . But let not unbelief teach you such manners , as to make you leave the best bits behind you . For your liberty is to eat freely of the best , of the fat , and of the sweet . LIII . Of the goings out of the Temple . AS to the comings into the Temple , of them we have spoken already ; namely , of the outer and inner Court , as also of the Doors of the Porch , and Temple . The coming in was but one strait course , and that a type of Jesus Christ , but the goings out were many : Joh. 10.9 . Chap. 14.6 . Now , as I said , it is insinuated , that the goings out are many , answerable to the many ways which the Children of Men have invented to Apostatize in from God. Christ is the way into , but sin , the way out of the Temple of God. True , I read not of a description of the goings out of this House , as I read of the comings in . Only when they had Athalia out thence , She is said , To go out by the way by which the Horses come into the King's Stables , and there she was slain ; as it were upon the Horse-dunghil ; 2 King. 11.16 . 2 Chron. 24.15 . When Vzziah also went out of this House for his transgression , he was cast out of all Society , and made to dwell in a kind of a Pest-house , even to the day of his death ; 2 Chro. 26.20 , 21. Thus therefore , though these goings out are not particularly described , the Judgments that followed them , that have for their transgressions been thrust out thence , have been both remarkable , and tremendous . For , for to die upon a dunghil , or in a Pest-house , and that for wicked actions , is a shameful , a disgraceful thing . And God will still be spreading dung upon the faces of such , no greatness shall prevent it ; Yea , and will take them away with it ; Mal. 2. I will drive them out of my house , says he , I will love them no more ; Hos. 9.15 . But what are we to understand in Gospel-days , by going out of the house of the Lord , for , or by sin ? I answer , If it be done voluntarily , then sin leads you out , if it be done by the holy compulsion of the Church , then 't is done by the Judicial Judgment of God ; That is , they are cut off , and cast out from thence , as a Just reward for their transgressions ; Levit. 20.18 . Chap. 22.3 . Ezek. 14.8 . 1 Cor. 5.13 . Well , but whether do they go , that are thus gone out of the Temple or Church of God ? I answer , Not to the Dunghil with Athalia , nor to the Pest house with Vzziah , but to the Devil , that 's the first step , and so to Hell , without repentance . But if their sin be not unpardonable , they may by repentance be recovered , and in mercy tread these Courts again . Now the way to this recovery , is to think seriously what they have done , or by what way they went out from the House of God. Hence the Prophet is bid to shew to the rebellious house , first the goings out of the house , and then the comings in . But , I say first , he bids shew them the goings out thereof ; Ezek. 43.10 , 11. And this is of absolute necessity , for the recovering of the sinner . For until he that has sinned himself out of God's house , shall see what danger he has incurred to himself , by this his wicked going out , he will not unfeignedly desire to come in thither again . There is another thing , as to this point , to be taken notice of . There is a way , by which God also doth depart from this House , and that also is by sin , as the occasion . The sin of a man will thrust him out , and the sin of men will drive God out of his own house . Of this you read , Ezek. 11.22 , 23. For this , he saith , I have for saken mine house , I have left mine heritage , I have given the dearly beloved of my Soul into the hand of her Enemies ; Jer. 12.7 . And this also is dreadful : The great sentence of Christ upon the Jews lay much in these words , Your house is left unto you desolate ; that is , God has left you to bare Walls , and to lifeless Traditions . Consider therefore of this going out also . Alas , a Church , a true Church , is but a poor thing , if God leaves , if God forsakes it . By a true Church , I mean one that is Congregated , according to outward rule , that has sinned God away , as she had almost quite done , that was of Laodicea ; Revel . 3. He that sins himself out , can finde no geod in the World , and they that have sinned God out , can finde no good in the Church . A Church that has sinned God away from it , is a sad Lump indeed . You therefore that are in God's Church , take heed of sinning your selves out thence ; also take heed that while you keep in , you sin not God away , for thence-forth , no good is there : Yea , wo unto them when I depart from them , saith God , Hos. 9 12. LIV. Of the Singers belonging to the Temple . HAving thus far passed thorow the Temple , I come now to the Singers there . The Singers were many , but all of the Church , either Jews , or Proselites . Nor was there any , as I know of , under the Old Testament-worship , admitted to sing the Songs of the Church , and to celebrate that part of Worship with the Saints , but they , who , at least , in appearance , were so . The Song of Moses , of Deborah , and of those that danced before David , with Others that you read of , they were all performed , either by Jews by nature , or by such as were proselited to their Religion ; Exod. 15.1 . Judg. 5.1 , 2. 1 Sam. 18 6. And such worship then was occasioned by God's great appearance for them , against the power of the Gentiles , their Enemies . But we are confined to the Songs of the Temple , a more distinct type of ours in the Church under the Gospel . 1. The Singers then were many , but the chief of them in the days of David , were David himself , Asaph , Jeduthan , and Heman , and their Sons . 2. In David's time the chief of these Singers were two hundred threescore and eight ; 1 Chro. 25. These Singers of old were to sing their Songs over the burnt-offering , which were types of the Sacrificed Body of Christ , a Memorial of which Offering we have at the Lord's Table , the Consummation of which , Christ and his Disciples celebrated with a Hymn ; Matt. 26.30 . And as of old , they were the Church , that did sing in the Temple , according to Institution , to God ; So also they are by God's appointment to be sung by the Church in the New. Hence , 1. They are said to be the redeemed that sing . 2. The Songs that they sing , are said to be the Songs of their Redemption ; Revel . 5.9 , 10. 3. They were and are Songs , that no man can learn , but they . But let us run a little in the Parallel . 1. They were of old appointed to sing , that were cunning and skilful in Songs . And answerable to that , 't is said , That no Man could learn our New-Testament Songs , but the hundred and forty and four thousand , which were redeemed from the Earth ; 1 Chro. 15.22 . Revel . 14.3 . 2. These Songs were song with Harps , Psalteries , Cymbals , and Trumpets ; a type of our singing with spiritual Joy , from grace in our hearts ; 1 Chro. 25.6 . 2 Chro. 29.26 , 27 , 28. Col. 3.16 . 3. The Singers of old were to be clothed in fine Linnen , which fine Linnen , was a type of Innocency , and an upright Conversation . Hence the Singers under the New Testament , are said to be Virgins , such , in whose mouth was no guile , and that were without fault before the Throne of God ; 1 Chro. 15.27 . and Revel . 14.1 , 2 , 3 , 4 , 5. See also Chap 7.9 , 10 , 11 , 12 , 13 , 14 , 15. Psal 33 1. 4. The Songs sung in the Temple , were new , or such as were compiled after the manner of repeated mercies , that the Church of God had received , or were to receive , and answerable to this , is the Church to sing now , new Songs , with new hearts , for new mercies ; Psal. 33.3 . Psal. 40.3 . Psal. 96. Psal. 144 9. Revel . 14.3 . New Songs , I say , are grounded on new matter , new occasions , new mercies , new deliverances , new discoveries of God to the Soul , or for new frames of heart . And are such as are most taking , most pleasing , and most refreshing to the Soul. 5. These Songs of old , to distinguish them from Heathenish ones , were called God's Songs , the Lord's Songs ; because taught by him , and learned of him , and injoyned to them to be sung to his praise . Hence David said , God had put a new Song in his mouth , even praises to our God ; 1 Chro. 25.7 . Psal. 47.6 , 7. Psal. 137.4 . Psal. 40.3 . 6. These Songs also were called the Songs of Sion , and the Songs of the Temple ; Psal. 137.3 . Amos 8.3 . And they are so called , as they were theirs to sing there , I say , of them of Sion , and the Worshipers in the Temple : I say , to sing in the Church , by the Church , to him who is the God of the Church , for the mercies , benefits , and blessings , which she has received from him . Sion-Songs , Temple Songs , must be sung by Sion's Sons , and Temple-worshipers . The redeemed of the Lord shall return , and come to Zion with Songs , and everlasting Joy upon their heads , they shall obtain joy and gladness ; and sorrow and sighing shall flie away . Therefore they shall come and sing in the height , or upon the Mountain of Zion : and shall flow together , thither , to the goodness of the Lord. Break forth into singing ye Mountains , and let the Inhabitants of the ROCK sing ; Isa. 44.23 . Chap. 42.11 . To sing to God , is the highest Worship we are capable to perform in Heaven ; and 't is much if sinners on Earth , without grace , should be capable of performing it , according to his Institution , acceptably . I pray God it be done by all those that now a days get into Churches , in spirit , and with understanding . LV. Of the Vnion of the holy and most holy Temple . THat commonly called the Temple of God at Jerusalem , considered as standing of two parts , was called the outward , and inward Temple , or , the holy , and most holy place . They were builded upon one , and the same foundation , neither could one go into the Holiest , but as thorow the holy place , 1 King. 3.1 . Chap. 6.1 . 2 Chro. 5.1 , 13. Chap. 7.2 . The first house , namely , that which we have been speaking of , was a type of the Church - militant , and the place most holy a type of the Church triumphant . I say , of the Church - triumphant , as it is now . So then , The house standing of these two parts , was a shadow of the Church both in Heaven and Earth . And for that they are joyned together by one and the same foundation , it was to shew , that they above , and we below , are yet one and the self-same house of God. Hence they , and we together , are called , The whole Family in Heaven and Earth , Ephes. 3.14 , 15. And hence it is said again , that we who believe on Earth , are come to Mount Zion , to the City of the living God , the heavenly Jerusalem ; and to an invincible company of Angels . To the general Assembly , and Church of the first born , which are writen in Heaven , and to the Spirits of just men made perfect , and to God the Judge of all , and to Jesus the Mediator of the new Covenant , and to the blood of sprinkling , that speaketh better things than that of Abel : Heb. 12.22 , 23 , 24. The difference then betwixt us , and them , is , not that we are really two , but one body in Christ , in divers places . True , we are below stairs , and they above ; they in their holy-day , and we in our working-day cloaths : they in harbour , but we in the storm ; they at rest , and we in the Wilderness : They singing , as crowned with Joy ; we crying , as crowned with thorns . But I I say , we are all of one house , one family , and are all the Children of one father . This therefore we must not forget , lest we debar our selves of much of that , which otherwise , while here , we have a right unto . Let us therefore , I say , remember , that the Temple of God is but one , though divided , as one may say , into Kitchin and Hall , above stairs and below ; or holy and most holy place . For it stands upon the same foundation , and is called , but one , the Temple of God ; which is builded upon the Lord our Saviour . I told you before , that none of old , could go into the most holy , but by the holy place , even by the Vail that made the Partition between ; Exod. 26.33 . Levit. 16 2 , 12 , 15. Heb. 9.7 , 8. chap 10.19 . Wherefore , they are deceived , that think to go into the holiest , which is Heaven , when they did ; who yet abandon , and hate the holy place , while they live . Nay Sirs , The way into the holiest , is thorow the holy place ; the way into Heaven , is thorow the Church on Earth ; for that Christ is there by his Word to be received by faith , before he can by us in Person be received in the beatical Vision . The Church on Earth , is as the house of the Women , spoken of in the Book of Esther , where we must be dieted , perfumed , and made fit to go into the Bridegroom's Chamber , or as Paul says , made meet to be partakers of the Inheritance of the Saints in light ; Esth. 2. Col. 1.12 . LVI . Of the Holiest or Inner Temple . THE most holy place was , as I said , a Figure of Heaven it self : consequently , a type of that where the most special presence of God is ; and where his face is most clearly seen , and the gladness of his countenance most enjoyed ; Heb. 9.23 , 24. Exod. 25.22 . Numb . 7.89 . The most holy place was dark , it had no Windows in it , though there was such round the Chambers ; the more special presence of God too , on Mount Sina , was in the thick Darkness there ; 1 King. 8.12 . 2 Chro. 6.1 Exod. 1● . 9 . chap. 20.21 . 1. This Holiest therefore being thus made , was to shew that God as in Heaven , to us on Earth , is altogether invisible , and not to be reached otherwise than by Faith. For I say , in that this House had no Windows , nothing therein could be seen by the highest light of this World. Things there were only seen by the light of the fire of the Altar , which was a type of the shinings of the Holy Ghost ; 1 Cor. 2. chap. And hence it is said , notwithstanding this darkness , He dwelleth in the light , which no man can approach unto ; none but the High Priest , Christ ; 1 Tim. 6.16 . 1 Pet. 3.21 , 22. 2. The Holiest therefore was thus built , to shew how different our state in Heaven will be , from this our state on Earth . We walk here by one light , by the light of a written word ; For that is now a light to our feet , and Lanthorn to our Path. But that place , where there will be no written Word , nor Ordinances as here , will yet to us shine more light and clear , then if all the lights that are in the World were put together to light one Man : For God is light , and in him is no darkness at all ; 1 Joh. 1.5 . And in his light , and in the light of the Lamb immediately , we shall live , and walk , and rejoyce all the days of Eternity . 3. This also was ordained thus , to shew , that we while in the first Temple , should live by faith , as to what there was , or as to what was done in the second . Hence 't is said , as to that , we walk by faith , not by sight ; 2 Cor. 5.6 , 7 , 8. The things that are there we are told of , even of the Ark of the Testimony , and Mercy-Seat , and the Cherubims of glory , and the presence of Christ , and of God ; we are , I say , told of them by the Word , and believe , and are taken therewith , and hope to go to them hereafter : but otherwise we see them not . Therefore we are said to look , not at the things that are seen , but at the things that are not seen ; for the things that are seen are temporal , but the things that are not seen are eternal ; 2 Cor. 4.18 . 4. The People of old were not to look into the Holiest , lest they died , ( Numb . 17.13 . ) save only their High Priest , he might go into it : To shew that we , while here , must have a care of vain speculations , for there is nothing to be seen by us while here , in Heaven , otherwise then by faith in God's eternal Testament : True , we may now come to the Holiest , even as nigh as the first Temple will admit us to come ; but it must be by blood and faith , not by vain imagination , sence , or carnal reason . 5. This Holiest of all was four square every way , both as to height , length , and breadth . To be thus , is a note of perfection , as I have shewed elsewhere ; wherefore it was on purpose thus built , to shew us , that all fulness of blessedness is there , both as to the nature , degree , and duration . So when that which is perfect is come , that which is in part shall be done away ; 1 Cor. 13.8 , 9 , 10. Heb. 10.19 , 20 , 21 , 22. LVII . Of the Vail of the Temple . THE Vail of the Temple was a Hanging , made of blue and purple , and crimson , and fine linnen , and there were Cherubins wrought thereon ; Exod. 26.31 , 32. 1. This Vail was one partition 'twixt the holy and most holy place . And I take it , it was to keep from the sight of the Worshipers , the things most holy , when the High Priest went in thither , to accomplish the service of God ; Exod. 26.33 . 2 Chron. 3.14 . Heb. 9.8 . 2. The Vail was a type of Two things . 1. Of these visible Heavens , through which Christ passed , when he went to make Intercession for us . And as by the Vail , the Priest went out of the sight of the People , when he went into the Holiest of all : So Jesus Christ when he ascended , was by the Heavens , that great and stretched-out curtain , received out of the sight of his People here . Also by the same Curtain , since it is become as a Tent for him to dwell in , he is still received , and still kept out of our sight : For now we see him not , nor shall , until these heavens be rouled together as a Scrole , and pass away like a thing rouled together , Isa. 40.22 . Acts 1.9 , 10 , 11. Chap. 3.19 , 20 , 21. 1 Pet. 1.8 . 2. This is that Vail , thorow which the Apostle saith , Jesus is , as a Fore-runer for us , entered into the presence of God. For by Vail here also , must be meant the Heavens or out-spread Firmament thereof . As both Mark and Peter says , He is gone into Heaven , and is on the right hand of God ; Mark 16.19 . 1 Pet. 3.22 . 3. The Vail of the Temple was made of blew , the very colour of the Heavens . Of purple , and crimson , and scarlet also , which are the colours of many of the Clouds : because of the reflections of the Sun. But again , 4 The Vail was also a type of the body of Christ. For as the Vail of the Temple , when whole , kept the view of the things of the Holiest from us , but when rent , gave place to Man to look in unto them : Even so the Body of Christ while whole , kept that of the things of the Holiest from that view , we , since he was pierced , have of them . Hence we are said to enter into the Holiest , by faith , thorow the Vail , that is to say , his flesh ; Heb. 10.19 , 20 , 21 , 22. But yet , I say , all is by faith ; and indeed the renting of the Vail that Day that Christ was crucified , did loudly preach this to us . For no sooner was the body of Christ pierced , but the Vail of the Temple rent in twain from the top to the bottom : And so a way was made for a clearer sight of what was there beyond it , both in the Type and Anti-type , Mat. 27.50 , 51 , 52 , 53. Heb. 10.19 , 20. Thus you see that the Vail of the Temple was a type of these visible Heavens , and also of the body of Christ ; of the first , because , he passed thorow it unto the Father ; of the second , because , we by it have boldness to come to the Father . I read also of two other Vails , as of that spread over the face of Moses , to the end the Children of Israel should not stedfastly behold , and of the first Vail of the Tabernacle ; But of these I shall not in this place speak . Upon the Vail of the Temple there was also the figures of Cherubims wrought , that is , of Angels ; to shew that as the Angels are with us here , and wait upon us all the days of our Pilgrimage in this World : so , when we die , they stand ready , even at the Vail , at the Door of these Heavens , to come , when bid , to fetch us , and carry us away into Abraham's bosom ; Luke 16.22 . The Vail then thus understood , teaches us first where Jesus is , namely , not here , but gone into Heaven , from whence we should wait for him . It also teaches us , that if we would even now discern the Glories that are in the Holiest of all , we must look thorow Jesus to them , even thorow the Vail , that is to say , his flesh . Yea , It teaches us , that we may by faith through him , attain to a kind of a Presence , at least of the beauty and sweetness of them . LVIII . Of the Doors of the Inner Temple . 1. BEsides the Vail , there was a Door to the inner Temple , and that Door was made of Olive-Tree ; And for the entering in of the Oracle , he made doors of Olive-Tree . The two Doors also of Olive-Tree , and he carved upon them Cherubims , and Palm-Trees , and open Flowers , and over-laid them with Gold , and spread Gold upon the Cherubims , and upon the Palm-Trees ; 1 King. 6.31 . 2. These Doors were a type of the gate of Heaven , even of that which lets into the Eternal Mansion-house that is beyond that Vail . I told you before , that the Vail was a type of the visible Heavens , which God has spread out as a Curtain , and through which Christ went , when he ascended to the right hand of the Father . 3. Now beyond this Vail , as I said , I find a Door , a Gate opening with two Leaves , as afore , we found at the Door of the outward Temple . These are they which the Psalmist calls to , when he saith , Lift up your heads , O ye Gates , even lift them up ye everlasting Doors , and the King of Glory shall come in ; Psal. 24.7 , 9. 4. The Doors of the Temple were made of Fir , but these , as you see , were made of Olive ; To shew us by that fat Tree , that rich type , with what glory we shall be met , who shall be counted worthy to enter at these Gates . The Olive-Tree has its name from the Oil and fatness of its nature , and the Doors that let into the Holiest were made of this Olive-Tree . 5. Cherubims were also carved upon these Doors , To shew , that as the Angels met us at the Temple-door , and as they wait upon us in the Temple , and stand also ready at the Vail , so even at the Gate of the Mansion-house , they will be also ready to give us a welcome thither , and to attend us into the Presence-Chamber . 6. Palm-Trees also , as they were carved upon the Temple-doors , so we also find them here before the Oracle , upon the Doors that let in thither . To shew , that as Christ gave us the Victory at our first entring into faith , So he will finish that victory , by giving of us Eternal Salvation . Thus is he the Author and finisher of our faith . For as sure as at first we received the Palm-branch by faith , so surely shall we we●r it in our hands , as a token of his faithfulness in the Heaven of Heavens , for ever ; Revel . 7.9 . 7. Open Flowers , are also carved here ; To shew , that Christ , who is the door to glory , as well as the door to grace , will be precious to us at our entering in thither , as well as at the first step we took thither-ward in a sinful miserable World. Christ will never lose his sweet-scent in the Nostrils of his Church . He is most sweet now , vvill be so at Death , and sweetest of all , when by him we shall enter into that Mansion-house prepared for us in Heaven . 8. The Palm-trees , and open Flowers may also be a type of the precious ones of God , who shall be counted worthy of his Kingdom : The one , of the uprightness of their hearts ; the other , of the good savour of their lives . The upright shall dwell in thy presence ; and to him that ordereth his conversation aright , I will shew the salvation of God ; Psal. 140.13 . Psal. 50. ult . 9. Thus sweet in Earth , sweet in Heaven : And he that yields the fruit of the Gospel here , shall find it for himself , and his Eternal Comfort , at the Gates of Glory . 10. All these were over-laid with gold , as you may say , and so they were at the Door of the first House . True , but observe , here we have an addition . Here is gold upon gold . Gold laid on them , and then gold spread upon that . He over-laid them with gold , and then spread gold upon them . The Lord gives grace and glory , Psal. 84.11 . Gold , and gold . Gold spread upon gold . Grace is gold in the leaf , and glory is gold in plates . Grace is thin gold , glory is gold that is thick . Here is gold layed on , and gold spread upon that . And that both upon the Palm-trees and the Cherubims . Gold upon the Palm trees , that 's on the Saints ; Gold upon the Cherubims , that 's upon the Angels . For , I doubt not , but that the Angels themselves shall receive Additional Glory for the Service which they have served Christ and his Church on Earth . 11. The Angels are GOD's Harvest-men , and doubtless he will give them good Wages , even Glory upon their Glory then ; Matt. 13.38 , 39. Chap. 24.31 . Joh. 4.36 . 12. You know Harvest men use to be pay'd well for gathering in the Corn , and I doubt not but so shall these , when the great Ingathering is over . But what an enterance into Life is here ? Here is gold upon gold at the Door , at our first step into the Kingdom . LIX . Of the Golden Nails of the Inner-Temple . I Shall not concern my self with all the Nails of the Temple , as of those made of Iron , &c. 1 Chron. 22.3 . but only with the Golden ones , of which you read 2 Chron. 3.4 . where he saith , And the weight of the nails was fifty Shekels of Gold : These Nails , as I conceive , were all fastned to the place most Holy , and of form most apt to that of which they were a Figure . 1. Some of them represented Christ Jesus our Lord , as fixed in his Mediatory Office in the Heavens ; wherefore in one place , when the Holy Ghost speaks of Christ , as he sprang from Judah to be a Mediator , saith , Out of him came the Corner ( the Corner-stone ) out of him the Nails , Zech. 10.4 . Now since he is here compared to a Nail , a golden Nail , it is to shew , that as a Nail , by driving , is fixed in his place ; so Christ by God's Oath is made an everlasting Priest , Heb. 7.25 . Therefore as he saith again , The Nail , the Aaronical Priesthood , that was fastned in a sure place , should be removed , be cut down , and fall : So he who has the Key of David , which is Christ ( Revel . 3.7 . ) shall by God , as a Nail , be fastned in a sure place , and abide ; therefore he says again , And he shall be for a glorious Throne , or Mercy-seat , to his Fathers House : And moreover , That they shall hang on him ( as on a Nail ) all the Glory of his Fathers House , the Off-spring , and the Issue , all Vessels of small quantity , from the Vessels of Cups , even to the Vessels of Flagons . According to that which is written , And they sang a new Song to the Lamb that was slain , saying , Thou art worthy , &c. Isai. 22.20 , 22 , 23 , 24 , 25. Rev. 5.9 ▪ 12. And therefore it is again , that Christ under the similitude of a Nail , is accounted by Saints indeed , their great Pledge or Hope , as he is in Heaven , of their certain coming thither : Hence they said of old , God has given us a Nail in his holy place : A Nail , says the Line , a Pin , a constant and sure abode , says the Margin , Ezra 9.8 . Now this Nail in his holy place , as was shewed before , is Christ ; Christ , as possest of Heaven , and as abiding and ever living therein for us . Hence he is called , as there , our Head , our Life , and our Salvation ; and also we are said there to be set down together in him , Ephes. 1. ult . Col. 3.3 . Ephes. 2.5 , 6. 2. Some of these Nailes were types of the holy words of God , which for ever are setled in Heaven . Types , I say , of their Yea , and Amen . Hence Solomon in another place compares the Words of the wise God , To goads and nailes , fastned by the Masters of the Assemblies , which are given from one Shepherd ; Eccles. 12.11 . They are called Goads , because , as such prick the Oxen on in their drawing , so God's Words prick Christians on in their Holy Duties . They are called Nailes , to shew , that as Nails , when fastned well in a sure place , are not easily removed : So God's Words by his will , stand firm for ever . The Masters of the Assemblies are , firstly , the Apostles . The one Shepherd is Jesus Christ. Hence the Gospel of Christ is said to be everlasting , to abide for ever , and to be more stedfast than Heaven and Earth ; Isa. 40.6 , 7 , 8. 1 Pet. 1.24 , 25. Heb. 13 20. Revel . 14.6 . Matt. 24.35 . The Lord Jesus then , and his Holy Words are the Golden Nailes of the Temple , and the fixing of these Nails in the Temple , was to shew , that Christ is the same to day , yesterday , and for ever : and that his words abide , and remain the same for ever and ever . He then that hath Christ , has a Nail in the Holiest , he that hath a promise of Salvation , hath also a Nail in Heaven , a Golden Nail in Heaven . LX. Of the Floor and Walls of the inner Temple . 1. THE Floor of the Oracle was overlaid with Cedar , and so also was the Walls of this House . He built twenty Cubits on the sides of the House , both the Floor and the Walls with boards of Cedar . He even built for it within , for the Oracle , for the most holy place ; 1 King. 16. 2. In that he doth tell us with what it was cieled , and doth also thus repeat , saying , for the Oracle , for it within , even for the most holy place ; it is because he would have it noted , that this only is the place , that thus was done . 3. Twenty Cubits , that was the length , and breadth , and height of the House : So that by his thus saying , he teacheth that thus it was builded round about . 4. The Cedar is , if I mistake not , the highest of the Trees ; Ezek. 31.3 , 4 , 5 , 6 , 7 , 8. Now in that it is said the House , the Oracle , was cieled round about therewith . It may be to shew , that in Heaven , and no where else , is the height of all perfections . Perfection is in the Church on Earth , but not such as is in Heaven . 1. There is a natural perfection , and so a Peny is as natural Silver , as is a Shilling . 2. There is a comparative perfection , and so one thing may be perfect and imperfect at the same time ; as a half Crown is more than a Shilling , yet less , than a Crown . 3. There is also that which we call the utmost perfection , and that is it which cannot be added to , or taken from him : and so God only is perfect . Now heavenly glory is that which goes beyond all perfection on the Earth , as the Cedar goes beyond all Trees for height . Hence God , when he speaks of his own excellency , sets it forth by its height . The high God , the most high , and the high and lofty one : and the highest ; Psal. 97.9 . Psal. 138.6 . Gen. 14.19 , 20 , 21. Dan. 3.21 . Chap. 5.18 . Psal. 18.13 . Psal. 85.7 . Luk. 1.32 . Chap. 6.35 . Isa. 57.15 . Psal 9.2 . Psal. 56 2. Psal. 92 1. Isa. 14.14 . These terms also are ascribed to this House , for that it was the place where utmost perfection dwelt . I take therefore the Cedar in this place to be a note of perfection ; even the Cedar with which this House was cieled . For since it is the Wisdom of God to speak to us , oft-times by Trees , Gold , Silver , Stones , Beasts , Fowls , Fishes , Spiders , Ants , Frogs , Flies , Lice , Dust , &c. and here by Wood ; how should we by them understand his Voice , if we count there is no meaning in them . And the Cedar of the house within was carved with knops , and flowers , all was Cedar : There was no stone seen ; 1 King. 9.18 . Knops and Flowers , were they with which the Golden Candlestick was adorned , as you read , Exod. 25.33 , 35. Chap. 37.19 , 21. The Candlestick was a type of the Church , and the Knops , and Flowers a type of her Ornaments . But what ! Must Heaven be hanged round about with the Ornaments of Saints ! with the fruits of their graces ? Well , it is certain , that something more than ordinary must be done with them , since they are admitted to follow them into the holy place ; Revel . 14.13 . And since 't is said they shall have a far more exceeding and eternal weight of glory bestowed on them for them in the Heavens ; 2 Cor. 4.16 , 17. All was Cedar , there was no stone seen . Take stone in the type for that which was really so , and in the antitype , for that which is so mystically , and then it may import to us , that in Heaven , the antitype of this holiest , there shall never be any thing of hardness of heart in them that possess it for ever : All imperfection ariseth from the badness of the heart , but there will be no bad hearts in glory . No shortness in knowledge , no crosness of disposition , no workings of lusts , or corruptions will be there , no not thoroughout the whole Heavens . Here alas they are seen , and that in the best of Saints , because here our light is mixt with darkness , but there will be no night there , nor any stone seen . And the Floor of the House was over-laid with gold ; 1 King. 6.30 . This is like that of which we read of the new Jerusalem , that is to come from God out of Heaven , says the Text , The street of the City was pure Gold ; and like that , of which you read in Exodus , They saw under the feet of the God of Israel , as it were a paved work of a Saphire stone , and as it were the body of Heaven in its clearness ; Revel . 21.21 . Exod. 24.10 : All the Visions were rich , but this the richest , that the Floor of the House should be covered , or overlaid with Gold. The Floor and Street , are walking Places , and how rich will our steps be then ! Alas ! here we sometimes step into the Mire , and then again stumble upon blocks and stones . Here we sometimes fall into holes , and have our heel oft catcht in a snare : but there will be none of these : Gold , gold , all will be gold , and golden perfections , when we come into the holy place . Job at best took but his steps in butter , but we then shall take all our steps in the Gold of the Sanctuary . LXI . Of the Ark of the Covenant , which was placed in the inner Temple . IN the Word , I read of three Arks , to wit , Noah's Ark ; That in which Moses was hid ; and the ARK of the Covenant of God ; Gen. 6.14 . Exod. 2.3 , 5. But it is the Ark of the Covenant , of which I shall now speak . The Ark was made of Shittim Wood , two Cubits and an half was the length thereof , and a Cubit and an half the breadth thereof , and a Cubit and an half the height thereof . It was over-laid with pure gold within and without , and a Crown of gold was made for it round about , Exod. 25.10 , 11. 1. This Ark was called the Ark of the Covenant , as the first that you read of was called Noah's , because , as he in THAT was kept from being drowned : So the Tables of the Covenant was kept in this , from breaking . 2. This Ark , in this , was a type of Christ. For that in him only , and not in the hand of Moses , these Tables were kept whole . Moses brake them , the Ark keeps them . 3. Not only that wrote on two Tables of Stone , but that also called the Ceremonial , was put into the Ark to be kept . The two Tables were put into the midst of the Ark , to answer to this , Thy Law is within my heart to do it . But the Ceremonial was put into the SIDE of the Ark , to shew , that out of the side of Christ must come that which must answer that . For out thence came blood , and water : Blood to answer the blood of the Ceremonies , and water to answer the Purifyings and Rinsings of that Law. The Ceremonies therefore were lodged in the side of the Ark , to shew , that they should be answered out of the side of Jesus Christ ; Exod. 25.16 , 17. Deut. 10.5 . Chap. 31.26 . Psal. 40.8 . Joh. 19.34 . Heb. 10.7 . 4. The Ark had the Name of God put upon it ; yea , it was called the strength of God , and his glory , though made of Wood. And Christ is God both in Name and Nature , though made flesh ; yea more , made to be sin for us : 2 Sam. 6.2 . 2 Chro. 6.14 . Chap. 13.6 . Joh. 1.14 . Rom. 9.5 . 2 Cor. 5 21. 5. The Ark vvas carried upon Mens shoulders this vvay and that , to shevv how Christ should be carried and preached by his Apostles and Ministers , into all parts of the World : Exod. 25.14 . 1 Chro. 15.15 . Matt. 28.19 , 20. Luk. 24.46 , 47. 6. The Ark had those Testimonies of God's presence accompanying it , as had no other Ceremony of the Lavv : and Christ had those Signs and Tokens of his Presence vvith him , as never had Man either in Law or Gospel . This is so apparent , it needs no proof . And now for a few Comparisons more . 1. 'T was at that that God answered the People , when they were wont to come to enquire of him : And in these last days , God has spoken to us by his Son : 1. Chro. 13.3 . 1 Sam. 14.18 . Heb. 1.1 , 2 : Joh. 16.23 , 24. 2. At the presence of the Ark the Waters of Jordan stood still till Israel , the ransomed of the Lord , passed over from the Wilderness to Canaan : And it is by the power and presence of Christ , that we pass over Death : Jordan's antitype from the Wilderness of this World to Heaven ; Jos. 3.15 , 16 , 17. Joh. 11.25 . Rom. 8.37 , 38 , 39. 1 Cor. 15.54 , 55 , 56 57. 3. Before the Ark the Walls of Jericho fell down , and at the presence of Christ shall all high Tovvers , and strong Holds , and hiding Places for sinners be razed , and dissolved at his coming ; Isa. 6.20 . Chap. 30.25 . Chap. 2.1 , 2 , 13 , 14 , 15 , 16. 2 Pet. 3.10 . Revel . 20.11 , 12 , 13. 4. Before the Ark , Dagon fell , that Idol of the Philistines ; and before Christ Jesus , Devils fell , those gods of all those Idols . And he must reign till all his Enemies be put under his feet : And until they be made his foot stool ; 1 Sam. 5.1 , 2 , 3 , 4. Mark 5.12 . 1 Cor. 15.25 . Heb. 10.13 . 5. The Philistines vvere also plagued for medling vvith the Ark , vvhile they abode uncircumcised , and the vvicked will one day be most severely plagued for their medling vvith Christ , vvith their uncircumcised hearts ; 1 Sam. 5 6 , 7 , 8 , 9 , 10 , 11 , 12. Psal. 50 16 Matt. 24.51 . Chap. 25.11 , 12. Luke 13.25 , 26 , 27 , 28. 6. God's blessing vvas upon those that entertained the Ark as they should ; and much more is , and vvill his blessing be upon those that so imbrace and entertain his Christ , and profess his name sincerely ; 2 Sam. 6.11 . Acts 3.26 . Gal. 3.13 , 14. Matt. 19.27 , 28 29. Luke 22.28 29. 7. When Vzza put forth his hand to stay the Ark , vvhen the Oxen shock it , as despairing of GOD's protecting of it , vvithout a humane help , he died before the Lord : even so will all those do ( without repentance ) who use unlawful means to promote Christ's Religion , and to support it in the World ; 1 Chro. 13.9 , 10. Matt. 26.52 . Revel . 13.10 . 8. The Ark , though thus dignified , was , of it self , but low ; but a Cubit and a half high : Also Christ , though he vvas the glory of Heaven and of God , yet made himself of no reputation , and was found in the likeness of a man ; Exod. 25.11 , 12. Phil. 2.6 , 7 , 8 , 9 , 10. 9. The Ark* had a Crown of Gold round about upon it , To shevv hovv Christ is crovvned by his Saints by faith , and shall be crovvned by them in glory , for all the good he hath done for them , as also hovv all Crovvns shall one day stoop to him , and be set upon his Head. This is shevved in the type , Zech. 6.11 , 14. and in the Antitype , Revel . 4 10. Chap. 19.12 . 10. The Ark vvas over-laid with gold within , and without . To shevv , that Christ vvas perfect in inward grace ; and outward life ; in spirit , and in righteousness ; Joh. 1.12 , 13 , 14. 1 Pet. 2.22 . 11. The Ark vvas placed under the Mercy Seat , to shevv that Jesus Christ , as Redeemer , brings and bears , as it vvere upon his Shoulders the Mercy of God to us , even in the body of his flesh , thorough death ; Exod. 25.21 . Ephes. 4.23 . Chap. 5.1 , 2. 12. When the Ark vvas removed far from the People , the godly vvent mourning after it ; And vvhen Christ is hid , or taken from us , then we mourn in those days ; 2 Sam. 7.2 . Mark 2.19 , 20. Luke 5.34 , 35. Joh. 16.20 , 21 , 22. 13. All Israel had the Ark again , after their Mourning-time vvas over : And Christ , after his People have sorrovved for him a-vvhile , vvill see them again and their hearts shall rejoyce ; Joh. 16.1 , 2 , 3 , 20 , 21 , 22. By all these things , and many more , that might be mentioned , it is most evident , that the Ark of the Testimony was a type of Jesus Christ ; and take notice a little of that vvhich follovvs ; namely , that the Ark at last arived to the place most holy ; Heb. 9.3 , 4. That is , after its Wanderings , for the Ark vvas made , first to vvander like a Non-inhabitant , from place to place ; now hither , and then thither , novv in the hands of Enemies , and then abused by friends ; yea , it vvas caused to rove from place to place , as that of vvhich the World vvas vveary . I need instance to you for proof hereof , none other place , than the 5th , 6th , and 7th Chapters of the first Book of Samuel : And ansvverable to this , vvas our dear Lord Jesus posted backvvards and forvvards , hither and thither , by the force of the rage of his Enemies : 1. He was hunted into Egypt so soon as he was born ; Matt. 2. 2. Then he was driven to live in Gali●●e , the space of many years . 3. Also when he shewed himself to Israel , They drove him sometimes into the Wilderness , sometimes into the Desert , sometimes into the Sea , and sometimes into the Mountains , and still in every of these places he was either haunted , or hunted by new Enemies . And last of all , the Pharisees plot for his life , Judas sells him , the Priests buy him , Peter denies him , his Enemies mock , scourge , buffet , and much abuse him : In fine , they get him condemned , and crucified , and buried ; but at last God commanded , and took him to his place , even within the Vail , and sets him to bear up the Mercy-Seat , where he is to this very day , being our Ark to save us , as Noah's did him , as Moses did him : Yea better , as none but Christ doth save his ovvn . LXII . Of the placing of the Ark in the Holiest , or Inner Temple . 1. THE Ark as we have said , and as the Text declares , when carried to its rest , was placed in the inner Temple , or in the most Holy Place , even under the Wings of the Cherubims . And the Priests brought in the Ark of the Covenant of the Lord unto his place , to the Oracle of the house , unto the most holy place , even under the Wings of the Cherubims ; Exod. 26.33 . Chap. 39.35 . 1 King. 8 3. 2 Chro. 5.7 . 2. Before this , as was said afore , the Ark was carried from place to place , and caused to dwell in a Tent , under Curtains , as all our fathers did . To shew that Christ , as we , was made for a time to wander in the World , in order to his being possest of glory ; 2 Sam. 7.1 , 2 , 6. Heb. 11.9 . Jo. 1.10 . Chap. 16.28 . Chap. 3.13 . 3. But now , when the Ark was brought into the Holiest , 't is said to be brought into its place . This World then vvas not Christ his place , he vvas not from beneath , he came from his father's house ; wherefore while here , he was not at his place , nor could , until he ascended up where he was before ; Joh. 8.23 . Chap. 16.28 . Chap. 6.62 . Chap. 3.13 . 4. Christ's proper place therefore is the Holiest . His proper place , as God , as Priest , as Prophet , as King , and as the Advocate of his People . Here , with us , he has no more to do , in Person , as Mediator . If he were on Earth , he should not be a Priest , &c. His place and work is novv above with his Father , and before the Angels ; Acts 5.31 . 1 Pet. 3.22 . Heb. 4.14 . Chap. 8.4 . Chap. 9.24 . 1 Joh. 2.1 , 2. Revel . 1.1 , 2. 5. 'T is said , the Ark was brought to the Oracle of the House . Solomon vvas not content to say , it was brought into the Holiest : but he saith , his place was the Oracle , the holy Oracle , that is , the place of hearing . For he , when he ascended , had somewhat to say to God on the behalf of his People . To the Oracle , that is , to the place of revealing : For he also was there to receive , and from thence to reveal to his Church on Earth something that could not be made manifest , but from this holy Oracle . There therefore he is vvith the tvvo Tables of Testimony in his heart , as perfectly kept ; he also is there with the whole fulfilling of the Ceremonial Law in his side , shewing and pleading the perfection of his Righteousness , and the Merit of his Blood with his Father , and to receive and to do us vvord , who believe in him , hovv vvell pleased the Father is , vvith vvhat he has done in our behalf . 6. Into the most holy place . By these vvords is shevved , vvhither also the Ark vvent , vvhen it vvent to take up its rest . And in that this Ark was a type of Christ in this , it is to shew or further manifest , that what Christ doth now in Heaven , he doth it before his Father's face . Yea , it intimates that Christ even there makes his appeals to God , concerning the worth of what he did on Earth , to God the Judge of all ; I say , whether he ought not for his sufferings-sake , to have granted to him his whole desire , as Priest and Advocate for his People . Wilt thou , said Festus to Paul , go up to Jerusalem , and there be judged of these things before me ? Acts 25.9 . Why , this our blessed Jesus was willing when here , to go up to Jerusalem to be judged ; and being misjudged of there , he made his appeal to God , and is now gone thither , even into the holy place , even to him that is Judge of all , for his Verdict upon his doing ; and whether the Souls for whom he became undertaker , to bring them to glory , have not by him a right to the Kingdom of Heaven . 7. Vnder the Wings of the Cherubims . This doth further confirm our Words ; for having appealed from Earth to Heaven , as the Ark was set under the Wings of the Cherubims , so he in his interceeding with God , and in pleading his Merits for us , doth it in the presence and hearing of all the Angels of Heaven . And thus much of the Ark of the Covenant , and of its antitype : We come next to speak of the Mercy-Seat . LXIII . Of the Mercy-Seat , and how it was placed in the holy Temple . THE Mercy-Seat was made in the Wilderness , but brought up by Solomon , after the Temple was builded , with the rest of the holy things ; 2 Chro. 5.2 , 3 , 4 , 5 , 6 , 7 , 8 , 9. The Mercy-Seat , as I have shewed of the Ark , was but low , Two Cubits and a half was the length , and a Cubit and a half the bredth thereof . But the height thereof , was without measure . 1. The length and bredth of the Mercy-Seat is the same with that of the Ark : perhaps to shew us that the length and bredth of the Mercy of God to his Elect , is the same with the length and bredth of the Merits of Christ ; Exod. 25.10.17 . Therefore we are said to be justified in him , bless'd in him , even according to the purpose which God purposed in him . 2. But in that the Mercy-Seat is without measure , as to height , it is to shew , that , would God extend it , it is able to reach , even them that fall from Heaven , and to save all that ever lived on Earth , even all that are now in Hell. For there is , not only breadth enough for them that shall be saved , but bread enough and to spare ; Luke 15.17 . And thou shalt , says God , put the Mercy-Seat above upon the Ark. Thus he said to Moses , and this vvas the place vvhich David assigned for it ; Exod. 25.21 . 1 Chro. 28.11 . Novv its being by God's Ordinance placed thus , doth teach us many things . 1. That Mercie 's foundation to us is Christ. The Mercy Seat vvas set upon the Ark of the Testimony , and there it rested to us-ward . Justice vvould not , could not have suffered us to have had any benefit by Mercy , had it not found an Ark , a Christ to rest upon . Deliver him , saith God , from going down into the Pit , I have found a ransom ; Job 33.24 . 2. In that it was placed above , it doth shew also that Christ was of Mercies ordaining , a fruit of Mercy . Mercy is above , is the Ordainer ; God is love , and sent of love his Son to be the Saviour , and propitiation for our sins ; Joh. 3.16 . 1 Joh. 4.10 . 3. In that the Mercy-Seat , and Ark , was thus joyned together , it also shews , that without Christ , Mercy doth not act . Hence , when the Priest came of old to God for Mercy , he did use to come into the holy place with blood ; yea , and did use to sprinkle it upon the Mercy-Seat , and before it seven times . Take away the Ark , and the Mercy-Seat will fall , or come greatly down at least : So take away Christ , and the Flood-gate of Mercy is let down , and the currant of Mercy stopt . This is true , for so soon as Christ shall leave off to Mediate , will come the Eternal Judgment . 4. Again , In that the Mercy-Seat was set above upon the Ark , it teacheth us to know , that Mercy can look down from Heaven , though the Law stands by , and looks on ; but then it must be in Christ , as kept there , and fulfilled by him for us . The Law out of Christ is terrible , as a Lion , the Law in him is meek as a Lamb. The reason is , for that it finds in him enough to answer for all their faults , that come to God for Mercy by him . Christ is the end of the Law for righteousness , and if that be true , the Law for that can look no further , whoever comes to God by him . The Law did use to sentence terribly , until it was put into the Ark to be kept : But after it was said it is there to be kept , we read not of it as afore ; 1 King. 8.9 . 2 Chro. 5.10 . Rom. 10.4 . 5. Let them then that come to God for Mercy , be sure to come to him by the Ark , Christ. For grace , as it descends to us from above the Mercy-Seat , so that Mercy-Seat doth rest upon the Ark. Wherefore sinner , come thou for Mercy that way : For there , if thou meetest with the Law , it can do thee no harm : nor can Mercy , shouldst thou elsewhere meet it , do thee good . Come therefore , and come boldly to the Throne of Grace , this Mercy-Seat , thus born up by the Ark , and obtain mercy , and find grace to help in time of need , Heb. 4. ult . Wherefore the thus placing of things in the Holiest , is admirable to behold in the Word of God. For that indeed is the Glass , by , and through which we must behold this glory of the Lord. Here we see the reason of things : Here we see the reason of things : Here we see how a just God can have to do , and that in a way of mercy , with one that has sinned against him : It is because the Law has been kept by the Lord Jesus Christ. For as you see the Mercy-Seat stands upon the Ark of the Covenant , and there God acts in a way of grace towards us ; Exod. 25.17 , 18 , 19 , 20 , 21 , 22. LXIV . Of the Living Waters of the Inner Temple . ALthough in the holy Relation of the Building of the Temple , no mention is made of these Waters , but only of the Mount on which , and the Materials with which the King did Build it : Yet it seems to me , that in that Mount , and there too , where the Temple was Built , there was a Spring of Living Water . This seems more than probable by Ezek. 47.1 . where he saith , He brought me to the Door of the House , and behold , Waters issued out from under the Threshold of the House East-ward , for the fore-front of the House stood toward the East , and the Waters came down from under , from the right side of the House , at the South side of the Altar . So , Again , Joel 3.18 . And a Fountain shall come forth of the House of the Lord , and shall Water the Valley of Shittim . Nor was the Spring , where-ever was the first appearance of these holy Waters , but in the Sanctuary , which is the holyest of all ( Ezek. 47. v. 12. where the Mercy-seat stood ; which in Revelations is called , The Throne of God , and of the Lamb , Chap. 22.1 , 2. This also is that which the Prophet Zechariah means , when he says , Living Waters shall go forth from Jerusalem , half of them toward the former Sea , and half of them toward the hinder Sea , &c. Zech. 14.8 . They are said to go forth from Jerusalem , because they came down to the City from out of the Sanctuary which stood in Jerusalem . This is that which in another place is called a River of Water of Life , because it comes forth from the Throne , and because it was at the head of it , as I suppose , used in and about Temple Worship . 'T was with this , I think , that the Molten Sea and the Ten Lavers were filled , and in which the Priests washed their Hands and Feet when they went into the Temple to do service ; and that also in which they washed the Sacrifices before they offered them to God : Yea , I presume , all the washings and rinsings about their Worship , was with this Water . This Water is said in Ezekiel and Revelations , to have the Tree of Life grow on the Banks of it , Ezek. 47. Rev. 22. and was a type of the Word and Spirit of God , by which , both Christ himself sanctified himself , in order to his Worship , as high Priest : And also this Water is that which Heals all those that shall be Saved ; and by which , they being Sanctified thereby also , do all their works of Worship and Service acceptably , through Jesus Christ our Lord. This Water therefore is said to go forth into the Sea , the World , and to Heal it's Fish , the Sinners therein : Yea , this is that Water of which Christ Jesus our Lord saith , Whosoever shall drink thereof , shall live fer ever , Ezek. 47.8 , 9 , 10. Zech. 14.8 . LXV . Of the Chains which were in the Oracle or Inner Temple . AS there were Chains on the Pillars that stood before the Porch of the Temple , and in the first House : so , like unto them there was Chains in the Holiest , here called the Oracle . These Chains were not Chains in shew , or as Carved on Wood , &c. but Chains indeed ; and that of Gold : And they were prepared to make a Partition before the Oracle within , 1 King. 6.21 . 2 Chron. 3.16 . I told you before , that the Holiest was called the Oracle , not because in a strickt sence the whole of it was so , but because such answer of God was there , as was not in the outward Temple ; but I think that the Ark and Mercy-seat , was indeed more specially that called the Oracle ; for there will I meet with thee , said God , and from above that will I commune with thee . When David said , I lift my Hands toward thy holy Oracle ; he meant not so much towards the Holiest House , as toward the Mercy-seat that was therein . Or as he saith in the Margin , Toward the Oracle of thy Sanctuary , Psal. 28 2. 1. When therefore he saith before the Oracle , he means , These Chains were put in the most Holy place , before the Ark and Mercy-seat , to give to Aaron and his Sons to understand , that an Additional Glory was there : For the Ark and Mercy-seat were preferred before that holy House it self , even as Christ and the Grace of God is preferred before the highest Heavens . The Lord is high above all Nations , and his Glory is above the Heavens , Psal. 113.4 . So then , the Partition that was made in this House by these Chains , these Golden-Chains , was not so much to divide the holy from the place most holy , as to shew that there is in the Holiest House , that , which is yet more worthy then it . The Holiest , was a type of Heaven , but the Ark and Mercy-seat were a type of Christ , and of the mercy of God to us by him ; and I trow , any man will conclude , if he knows what he says , that the God and Christ of Heaven are more excellent , then the House they dwell in . Hence David said again , Whom have I in Heaven but thee ? For thou art more Excellent then they , Psal. 73.25 . For though that which is called Heaven , would serve some ; yea , though God himself was out on 't , yet none but the God of Heaven will satisfie a truly Gracious Man : 'T is God that the Soul of this Man thirsteth for : 'T is God that is his exceeding Joy , Psal. 42.2 . Psal. 63.1 . Psal. 143.6 . Psal. 17. ult , Psal. 43.4 . These Chains then , as they made this Partition in the most holy Pla●● may teach us , that when we shall be glorified in Heaven , we shall yet , even then , and there , know that there will continue an infinite Disproportion between God and us . The Golden Chains that are there , will then distinguish the Creator from the Creature . For we , even we which shall be saved , shall yet retain our own Nature , and shall still continue finite beings ; yea , and shall there also see a disproportion between our Lord , our Head , and us ; for though now we are , and also then shall be like him , as to his Manhood ; yea , and shall be like him also , as being glorified with his glory ; yet he shall transcend and go beyond us , as to Degree and Splendor , as far as ever the highest King on Earth did shine above the meanest Subject that dwelt in his Kingdom . Chains have of old been made use of as notes of Distinction , to shew us who are bond men , and who free : Yea , they shall at the Day of Judgment be a note of Distinction of bad and good ; even as as here they will distinguish the Heavens from God , and the Creature from the Creator . 2 Pet. 2.4 . Jude 6. Mat. 22.13 . True , They are Chains of Sin and Wrath , but these Chains of Gold ; yet these Chains , even these also , will keep Creatures in their place , that the Creator may have his Glory , and receive those acknowledgments there from them , which is due unto his Majesty , Rev. 4. and Chap. 5.11 , 12 , 13 , 14. LXVI . Of the High Priest , and of his Office in the inner Temple . WHen things were thus Ordained in the House most Holy , then went the high Priest in thither , according as he was appointed , to do his Office , which was to burn Incence in his Golden Censer , and to sprinkle with his Finger the blood of his Sacrifice , for the People , upon and above the Mercy-seat , Exo. 30.7 , 8 , 9 , 10. Levit. 16.11 , 12 , 13 , 14. Now for this special work of his , he had peculiar preparations . 1. He was to be washed in Water . 2. Then he was to put on his holy Garments . 3. After that , he was to be Anointed with holy Oil. 4. Then an Offering was to be Offered for him , for the further sitting of him for his Office. 5. The Blood of this Sacrifice must be put , some of it , up on his right Ear , some on the Thumb of his right Hand , and some on the great Toe of his right Foot. This done , some more of the Blood , with the Anointing Oil , must be sprinkled upon him , and upon his Garment ; for after this manner must he be Consecrated to his work , as high Priest. Exo. 29. Chap. His being washed in Water , was to shew the Purity of Christ's Humanity . His Curious Robes was a type of all the Perfections of Christ's Righteousness . The holy Oil that was poured on his Head , was to shew how Christ was Anointed with the holy Ghost unto his work , as Priest. The Sacrifice of his Consecration was a type of that Offering Christ Offered in the Garden , when he mixed his Sweat with his own Blood , and Tears , and Cries , when he prayed to him that was able to save him , and was heard in that he feared ; for with his Blood , as was Aaron with the Blood of the Bullock that was slain for him , was this Blessed One besmeared from Head to Foot , when his Sweat , as great drops or clodders of Blood , fell down from his Head , and Face , and whole Body , to the ground . Luk. 22.44 . Heb. 10.20 . When Aaron was thus prepared , then he Offered his Offering for the People , and carried the Blood within the Vail . Levit. 16. The which Christ Jesus also answered , when he Offered his own Body without the Gate , and then carried his Blood into the Heavens , and sprinkled it before the Mercy-seat , Heb. 13.11 , 12. Chap. 9.11 , 12 , 24. For Aaron was a type of Christ ; his Offering , a type of Christ's Offering his Body ; the Blood of the Sacrifice , a type of the Blood of Christ ; his Garments , a type of Christ's Righteousness ; the Mercy-seat , a type of the Throne of Grace ; the Incense , a type of Christ's Praise ; and the sprinkling of the Blood of Christ upon the Mercy-seat , a type of Christ's pleading the vertue of his Sufferings for us in the presence of God in Heaven . Wherefore holy Brethren , partakers of the Heavenly Calling , consider the Apostle and high Priest of our Profession , Christ Jesus : And seeing we have a great high Priest , that is passed into the Heavens , Jesus the Son of God , let us hold fast our Profession ; for we have not an high Priest , which cannot be touched with the feeling of our Infirmities , but was in all points tempted as we are , yet without Sin. Let us therefore come boldly to the Throne of Grace , that we may obtain Mercy , and find Grace to help in time of need : For every high Priest taken from among men , is ordained for men , in things partaining to God , that he may offer both Gifts and Sacrifices for Sin , who can have Compassion on the Ignorant , and on them that are out of the way , for that he himself also is compassed with infirmity . This then is our high Priest ; and this was made so not after the Law of a Carnal Commandment , but after the Power of an Endless Life : For Aaron and his Sons were made Priests without an Oath , but this with an Oath , by him that said unto him , The Lord Sware , and will not repent ; Thou art a Priest for ever , after the Order of Melchisedec . By so much was Jesus made the surety of a better Testament ; and they truly were many Priests , because they were not suffered to continue by reason of death ; but this man , because he continueth ever , hath an unchangeable Priesthood . Wherefore he is able to save them to the utter most that come to God by him , seeing he ever-liveth to make intercession for them . For such an High-Priest became us , who is Holy , Harmless , Vndefiled , Separate from Sinners , and made higher than the H●avens ; who needeth not daily , as those High-Priests , to offer up Sacrifice , first for his own Sins , and then for the Sins of the People ; for this he did once , when he offered up himself . For the Law maketh men High-Priests which have Infirmities ; but the word of an Oath which was since the Law , maketh the Son , who is consecrated for evermore . Now of the things which we have spoken , this is the sum ; We have such an High-Priest who is set down on the right Hand of the Throne of the Majesty in the Heavens . A Minister of the Sanctuary , and of the New Tabernacle , which the Lord pitched and not man. For every High Priest is ordained to offer Sacrifices , wherefore it is of necessity that this man have somewhat also to offer . For if he were on Earth , he should not be a High Priest , seeing that there are Priests that offer Gifts according to the Law. Who serve unto the Example , and Shadow of Heavenly Things ; as Moses was admonished when he was about to make the Tabernacle : For see , saith he , that thou make all things according to the Pattern shewed to thee in the Mount. But Christ being come an High-Priest of good things to come ; by a greater and more perfect Tabernacle ; that is to say , not of this Building : Neither by the blood of Bulls and Calves , but by his own Blood he entred in once into the Holy Place , having obtained Eternal Redemption for us . For if the Blood of Bulls and Goats , and Ashes of an Heifer sprinkling the Vnclean , sanctifieth to the purifying of the Flesh : How much more shall the Blood of Christ , who through the Eternal Spirit offered himself without Spot to God , purge your Consciences from dead works , to serve the living God. For Christ is not entered into the Holy Places made with hands , which are the figures of the true : But into Heaven it self , now to appear in the presence of God for us . Nor yet that he should offer himself often , 〈◊〉 the High-Priest entered into the Holiest every year with the blood of others , for then must be often have suffered since the foundation of the World. But now once in the end of the World hath he appeared to put away sin by the sacrifice of himself . And as it is appointed unto men , once to die ; and after this , the Judgement : So Christ was once offered to hear the sins of many : And to them that look for him , shall be appear the second time without sin , unto Salvation . Heb. 3.1 , 2. Chap. 4.14 , 15. Chap. 5.1 , 2. Chap. 7.16 , 17 , 18 , 19 , 20 , 21 , 22 , 23 , 24 , 25 , 26 , 27 , 28. Chap. 8.1 , 2 , 3 , 4 , 5. Chap. 9.10 , 11 , 12 , 13 , 14 , 15 , 16 , 17 , 18 , 19 , 20 , 21 , 22 , 23 , 24 , 25 , 26 , 27 , 28. LXVII . Of the High-Priest's going into the Holiest alone . AS it was the Priviledge of the High-Priest to go into the Holiest alone ; so there was something of mystery also ; to which I shall speak a little : There shall , says God , be no man in the Tabernacle of the Congregation , when Aaron goeth in to make an atonement in the Holy Place , until he comes out , and have made an atonement for himself , and for his Housholds and for all the Congregation of Israel . Lev. 16.17 , &c. The Reason is , For that Christ is Mediator alone ; He trod the Wine-Press alone , and of the People there was none with him , to help him there , Isa. 63.3 . 1 Tim. 2.5 . Of the People there was none to help him to bear his Cross , or in the management of the first part of his Priestly Office : why then should there be any to share with him in his executing of the second part thereof . Besides , he that helps an intercessor , must himself be innocent , or in favour , upon some grounds not depending on the worth of the intercession . But as to the Intercession of Christ , who I can come in to help upon the account of such Innocencie or Worth ? Not the Highest Angel ; for there is none such but One , wherefore he must do that alone . Hence 't is said he went in alone , is there alone , and there interceeds alone . And this is manifest , not only in the Type , Aaron : But in the Antitype , Christ Jesus ? Heb. 6.19 , 20. Chap. 9.7 , 8 , 9 , 10 , 11 , 12 , 23 , 24. I do not say that there is no man in Heaven but Jesus Christ , but I say , he is there to make intercession for us alone . Yea the Holy Text says more : I go , saith Christ , to prepare a place for you ; and if I go and prepare a place for you : I will come again and take you to my self , that where I am , there ye may be also , John 14.1 , 2 , 3 , 4. This Text seems to insinuate that Christ is in the Holiest , or highest Heavens alone ; and that he there alone must be until he has finished his work of Intercession : For not till then , he comes again to take us to himself . Let us grant Christ the pre●ieminency in this , as also in all other things ; for he is Intercessor for his Church , and and makes it for them in the Holiest alone . 'T is said he is the Light that no man can approach unto ? LXVIII . Of the High-Priests going in thither but once a year . AS the High-Priest went into the Holiest , when he thither went , alone : So to do that work , he went in thither but once a year . Thou shalt not come at all times , said God to him , 〈◊〉 the Holy Place , within the Vail , before the Mercy-Seat , which is upon the Ark , that thou die not , Levit. 16 2. And as he was to go in thither but once a year , so not then neither , unless clothed and adorned with his Aaronical Holy Robes . Then he was to be clothed , as I hinted before , with the Holy Robes , the Frontlet of Gold upon his Forehead , the names of the twelve Tribes upon his Breast , and the Jingling Bells upon the Skirts of his Garment ; nor would all this do , unless he went in thither with Blood , Exod. 28. Levit. 16 Now this once a year , the Apostle taketh special notice of , and makes great use of it , Once a year , saith he , this High-Priest went in thither : once a year , that is , to shew that Christ should once in the end of the world , go into Heaven it self to make intercession there for us . For by this word , year , He shews the term and time of the world is meant , and by once in that year , the means once in the end of the world . Not , saith he , that he should offer himself often : as the High-Priest entered into the Holy Place every year with the Blood of others : for them must the often have suffered , since the foundation of the World. But now once in the end of the World , hath he appeared to put away sin , by the Sacrifice of himself , Heb. 9. And having thus once offered his Sacrifice without the Vail , he is now gone into the Holiest to perfect his Work of Mediation for us : Not into the Holy Places made with Hands , which are the Figures of the True , but into Heaven it self ; Now to appear in the presence of God for us . Now if our Lord Jesus is gone indeed , Now to appear in the presence of God for us : and if this now be the once a year , that the Type speaks of : The once in the end of the World , as our Apostle saies ; then it follows , that the People of God should all stand waiting for his Benediction , that to them he shall bring with him , when he shall return from thence . Wherefore he adds , Christ was once offered to bury the sins of many , and to them that look for him shall he appear the second time without sin unto Salvation . This therefore shews us the greatness of the work that Christ has to do at the Right Hand of God , for that he stays there so long . He accomplished all the first part of his Priesthood in less then forty Years , if you take in the making of his holy Gaaments and all ; but about this second part thereof , he has been above in Heaven above sixteen hundred years , and yet has not done . This therefore calls for Faith and Patience in Saints , and by this he also tries the World ; so that they in mocking manner begin to say already , Where is the Promise of his coming ? ( 2 Pet. 3.4 . ) But I say again , We must look and wait . If the People waited for Zacharias , and wondered that he stayed so long , because he stayed in the holy place somewhat longer than they expected : No marvel , if the Faith of the World about Christ's coming , is fled and gone long ago ; yea , and that the Children also are put to it to wait , since a Scripture little while doth prove so long : For that which the Apostle saith , Yet a little while , doth prove to some to be a very long little ; John 16. Heb. 10.37 . True , Zacharias had then to do with Angels , and that made him stay so long . O but Jesus is with God , before him , in his presence , talking with him , swallowed up in him , and with his Glory , and that 's one Cause he stays so long . He is there also pleading his Blood for his tempted Ones ; and interceeding for all his Elect , and waits there till all his be fitted for , and ready to enter into Glory : I say , he is there , and there must be till then : And this is another reason why he doth stay the time we count so long . And indeed 't is a wonder to me , that Jesus Christ our Lord should once think , now he is there , of returning hither again , considering the ill treatment he met with here before . But what will not Love do ! Surely he would never touch the ground again , had he not a People here that cannot be made perfect , but by his coming to them . He also is made Judge of quick and dead , and will get him Glory in the ruine of them that hate him . His People are as himself to him . Can a loving Husband abide to be always from a beloved Spouse ? Besides , as I said , He is to pay the Wicked off , for all their Wickedness , and that in that very plat , where they have committed it . Wherefore the day appointed for this is set , and he will , and shall come quickly to do it . For however , the time may seem long to us , yet according to the reckoning of God , it is but a little while since he went into the holiest to interceed . A thousand years with the Lord is but as one day , and after this manner of counting he has not been gone yet full two days into the holiest . The Lord is not slack concerning his Promise , as some men count slackness ; he will come quickly , and will not tarry , 2 Pet. 3. Heb. 10.37 . LXIX . Of the Cherubims , and of their being placed over the Mercy-seat in the inner Temple . THere was also Cherubims in the most holy place , which were set on high above the Mercy-seat . See 1 Kings 6.23 , 24 , 25 , 26 , 27 , 28. 1. These are called by the Apostles , The Cherubims of Glory covering the Mercy-seat , Heb. 9.5 . 2. These Cherubims were Figures of the Angels of God , as in other places we have proved . 3. 'T is said these Cherubims were made of Image-work , and that in such manner , as that they could , as some think , move their Wings by Art : Wherefore 't is said they stretched forth their Wings ; the Wings of the Cherubims spread themselves ; and that the Cherubims spread forth their Wings over the place of the Ark , and the staves thereof above , 1 Kings 6.27 . 2 Chron. 3.13 . Chap. 5.8 . 4. I read also of these Cherubims , that they had Chariots and Wheels ; by which is taught us how ready and willing the Angels are to fetch us when commanded , unto the Paradice of God ; for these Chariots , were types of the Bosoms of the Angels ; and these Wheels , of the quickness of their motion to come for us when sent . The Chariots of God are twenty thousand , even thousands of Angels : the Lord is among them , as in Sinai , in the holy place , 1 Chron. 20.28 . Ezek. 16.9 , 15 , 16 , 18 , 19 , 28. 1 Kings 6.17 . Psal. 68.17 . 2 Kings 2.11 . Dan. 9.20 . 5. What difference , if any , there is between Cherubims and Seraphims , into that I shall not now enquire ; though I believe that there is a diverse Order and Degrees of Angels in the Heavens , as there are Degrees and diverse Orders among men in the World. But that these Cherubims were Figures of the holy Angels , their being thus placed in the holy Oracle , doth declare ; for their Dwelling-place is Heaven , though they , for our sakes , are Conversant in the World ; Heb. 1. 6. 'T is said , that these Cherubims in this holy place , did stand upon their Feet . To shew , 1. That the Angels of Heaven are not fallen from their Station , as the other Angels are . 2. To shew also that they are always ready at Gods bidding , to run with swiftness to do his pleasure . 3. To shew also that they shall continue in their Station , being therein Confirmed by Jesus Christ , by whom all things consists ; Col. 1. 7. 'T is said , their Faces were inward , looking one to another , yet withal , somewhat ascending , to shew that the Angels both behold , and wonder at the Mysteries of Grace , as 't is displayed to Vs-ward , from off the Mercy-seat . The Faces of the Cherubims shall look one to another ; toward the Mercy-seat shall the Faces of the Cherubims be . Exo. 25.20 . 2 Chron. 3.13 . 1 Pet. 1.12 . Ephesi . 3.10 . 1. Towards the Mercy-seat : They are desirous to see it , and how from thence ( I say ) Mercy doth look towards us . 2. They look one towards another , to shew that they agree to Rejoyce in the Salvation of our Souls , Luke 15.10 . 3. They are said to stand above the Mercy-seat ( perhaps ) to shew that the Angels have not need of those Acts of Mercy and Forgiveness as we have , who stand below , and are Sinners . They stand above it , they are Holy. I do not say , They have NO need that the goodness of God should be extended to them , for 't is by that they have been , and are preserved : but they need not to be forgiven , for they have committed no Iniquity . 4. They stand there also with Wings stretched out , to shew how ready , if need be , the Angels are to come from Heaven to Preach this Gospel to the World ; Luke 2.9 , 10 , 11 , 12 , 13 , 14. 5. 'T is said in this , their thus standing , their Wings did reach from Wall to Wall ; from one side of this holy House , to the other , to shew , that ALL the Angels within the boundaries of the Heavens , with one Consent , and one Mind , are ready to come down to help , and serve , and do for God's Elect at his Command . 'T is said also that their Wings are stretched on high , to shew that they are ONLY delighted in those Duties , which are enjoyned them by the high and lofty One , and not inclined , no not to serve the Saints in their Sensual or Fleshly Designs . It may be also to shew that they are willing to take their Flight from one end of Heaven , to the other , to serve God and his Church for good ; Mat. 13.41 , 49. Chapt 24.31 . Chap. 25.31 . 2 Thes. 1.7 , 8. LXX . Of the Figures that were upon the Walls of the inner Temple . THe Wall of the inner Temple , which was a type of Heaven , was , as I have already told you , Cieled with Cedar from the bottom to the top . Now by the Vision of Ezekiel , it is said , this Wall was Carved with Cherubims and Palm-Trees , So that a Palm-Tree was between a Cherub and a Cherub ; and every Cherub had two Faces : So that the Face of a man was toward the Palm-Tree on the one side , and the Face of a young Lyon toward the Palm-Tree on the other side . It was made thorow all the House round about ; from the ground to above the door , were the Cherubims and the Palm-Trees made ; Ezek. 41.17 , 18 , 19 , 20. 1. As to these Cherubims and Palm-Trees , I have already told you what I think them to be Figures of . The Cherubims are Figures of the holy Angels , and the Palm-Trees of Vpright Ones : We therefore here are to Discourse only of the placing of them in the Heavens . 2. Now you see the Palm-Trees in the Holiest are placed between a Cherub and a Cherub , round about the House , w●●th methinks should be to signifie , that the Saints shall not there live by Faith and Hope , as here , but in the immediate Enjoyment of God ; for to be placed between the Cherubims , is to be placed where God dwells ; for holy Writ says plainly , He dwells between the Cherubims , even where , here 't is said , these Palm-Trees , or Upright Ones are placed ; 1 Sam. 4.4 . 2 King 19.15 . 1 Chron. 13.6 . Psal. 80.1 . Isa. 37.16 . The Church on Earth is called God's House , and HE will dwell in it for ever ; and Heaven it self is called God's House , and WE shall dwell in it for ever : and that between the Cherubims . This is more then Grace , this is Grace and Glory ; Glory indeed . 3. To dwell between the Cherubims , may also be to shew that there we shall be equal to the Angels . Mark , Here 's a Palm-Tree and a Cherub , a Palm-Tree and a Cherub . Here we are a little lower , but there we shall not be a whit behind the very Chief of them . A Palm-Tree and a Cherub , an Vpright One , between the Cherubs , will then be round about the House : we shall be placed in the same rank , neither can they die any more , for they are equal to the Angels , Luke 20.36 . 4. The Palm-Trees thus placed , may be also to shew us , that the Elect of God shall there take up the vacancies of the Fallen Angels ; they for sin were cast down from the holy Heavens ; and we by Grace shall be caught up thither , and be placed between a Cherub and a Cherub . When I say their places , I do not mean the fickleness of that state , that they for want of Electing Love did stand in while in Glory ; for the Heavens , by the Blood of Christ , is now to us become a purchased Possission ; wherefore , as we shall have their place in the Heavenly Kingdom , so by vertue of Redeeming Blood , we shall there abide , and go no more out , for by that means that Kingdom will stand to us unshaken ; Heb. 9.12 . Chap. 12.22 , 23 , 24 , 28. Revel . 3.12 . 5. These Palm-Trees , I say , seem to take their places , who for Sin were cast from thence . The Elect therefore take that place in possession , but a better Crown for ever . Thus Israel possessed that of the Canaanites , and David , Sauls Kingdom ; and Mathias , the place , the Apostle-ship of Judas , Acts 1.20 , 21 , 22 , 23 , 24 , 25 , 26. 6. Nor were the Habitations which the Fallen Angels lost , excepting that which was excepted before , at all inferiour to theirs that stood ; for their Captain and Prince is called Son of the Morning , for he was the Antitype there ; Isa. 14.12 . 7. Thus you see they were placed from the ground , up to above the door ; that is , from the lowest to the highest Angel there . For as there are great Saints and small ones in the Church on Earth , so there are Angels of divers Degrees in Heaven , some greater than some ; but the smallest Saint , when he gets to Heaven , shall have an Angels Dignity , an Angels Place : from the ground , you find a Palm-Tree , between a Cherub and a Cherub . 8. And every Cherub had two Faces , so here ; but I read in Chap. 10. that they had four Face apiece : The first , was the Face of a Cherubim : The second , the Face of a Man : The third , the Face of a Lyon : And the fourth , the Face of an Eagle . 9. They had two Faces apiece , not to shew that they were of a double heart , for their appearance and themselves was the same , and they went every one straight forward ; Ezek. 12.22 . These two Faces then was to shew here the quickness of their apprehension , and their terribleness to execute the Mind of God. The Face of a Man , signifies them Masters of Reason : The Face of a Lyon , the terribleness of their presence , 1 Cor. 13.12 . Judg. 13.6 . In another place I read of their Wheels ; yea , that themselves , their whole bodies , their backs , their hands , their wings , and their wheels , were full of Eyes round about , Ezek. 1.18 . Chap. 10.12 . And this is to shew us how knowing and quick-sighted they are in all Providences and dark dispensations , and how nimble in apprehending the mischievous Designs of the Enemies of God's Church , and so how able they are to Vndermine them ; and for as much also as they have the Face of a Lyon , we by that are shewed how full of power they are to kill and to destroy , when God says go forth and do so . Now with these we must dwell , and co-habit , a Palm-Tree and a Cherub ; a Palm-Tree and a Cherub , must be from the ground , to above the door , round about the house ; the Heavens . So that the Face of a Man was toward the Palm-Tree on the one side , and the Face of a young Lyon toward the Palm-Tree on the other side . By these two Faces may be also shewed , that we in the Heavens shall have Glory sufficient to Familiarize us to the Angels . Their Lyon-like looks , with which they used to fright the biggest Saint on Earth , as you have it , Gen. 32.30 . Judg : 13.15 , 22. shall then be accompanied with the Familiar Looks of a Man. Then Angels and Men shall be Fellows , and have to do with each as such . Thus you see something of that little that I have found in the Temple of God. FINIS . Notes, typically marginal, from the original text Notes for div A30206-e130 * Heb. 3.5 , 6 , 7 , 8 , 9 , 10. Levit. 19.23 . chap. 26.34 , 35. Exod. 12.15 . Levit. 6.17 . chap. 23.17 . * Exod. 32.35 . 2 King. 17.16 , 17 , 18. Act. 7.38 , 39 , 40 , 41 , 42 , 43. Heb. 8.5 . Chap. 9.8 , 9 , 23. Chap. 10.1 . 
A30203	----	Sighs from hell, or, The groans of a damned soul discovering from the 16th of Luke the lamentable state of the damned : and may fitly serve as a warning-word to sinners, both old and young, by faith in Jesus Christ, to avoid the same place of torment : with a discovery of the usefulness of the Scriptures as our safe conduct for avoiding the torments of hell / by John Bunyan. Bunyan, John, 1628-1688. 1666 Approx. 295 KB of XML-encoded text transcribed from 110 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A30203 Wing B5593 ESTC R32596 12725487 ocm 12725487 66363 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A30203) Transcribed from: (Early English Books Online ; image set 66363) Images scanned from microfilm: (Early English books, 1641-1700 ; 1522:5) Sighs from hell, or, The groans of a damned soul discovering from the 16th of Luke the lamentable state of the damned : and may fitly serve as a warning-word to sinners, both old and young, by faith in Jesus Christ, to avoid the same place of torment : with a discovery of the usefulness of the Scriptures as our safe conduct for avoiding the torments of hell / by John Bunyan. Bunyan, John, 1628-1688. The second edition. [10], 199 p. Printed for F. Smith ..., London : [1666?] Date of publication suggested by Wing. Pages 52-53 misprinted 53-52. Imperfect: pages faded with some loss of print. Reproduction of original in the British Library. 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Christian life. 2005-02 TCP Assigned for keying and markup 2005-03 Apex CoVantage Keyed and coded from ProQuest page images 2005-04 Judith Siefring Sampled and proofread 2005-04 Judith Siefring Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion Sighs from Hell : OR , THE Groans of a Damned Soul. Discovering From the 16th of Luke , The Lamentable State of the Damned . And may fitly serve , As a Warning-Word to SINNERS , both Old and Young , by Faith in JESUS CHRIST , to avoid the same Place of Torment . With a Discovery of the Usefulness of the SCRIPTURES , as our Safe Conduct for avoiding the Torments of HELL . By John Bunyan . The Second Edition London , Printed for F. Smith at the Elephant and Castle without Temple Barr. At 1s . Bound . The AUTHOUR to the READER . FRiend , because it is a dangerous thing to be walking towards the place of darkness and anguish : and again , because it is ( notwithstanding ) the Journey that most of the poor Souls in the World are taking , and that with delight and gladness , as if there was the onely happiness to be found ; I have therefore thought it my duty ( being made sensible of the danger that will befall those that walk therein ) for the preventing of thee , ( O thou poor Man or Woman ) to tell thee , by opening this Parable , what sad success those Souls have had , and are also like to have , that have been , or shall be , found persevering therein . We use to count him a friend that will forewarn his Neighbour of the danger , when he knoweth thereof , and doth also see , that the way his Neighbour is walking in , doth lead right thereto ; especially when we think that our neighbour may be either ignorant , or careless of his way . Why Friend , it may be , nay twenty to one but thou hast been , ever since thou didst come into the World , with thy back towards Heaven , and thy face towards Hell ; and thou , either through ignorance , or carelessness ( which is as bad , if not worse ) hast been running full hastily that way ever since . Why ? I beseech thee put a little stop to thy earnest race , and take a view of what entertainment thou art like to have , if thou do indeed and in truth persist in this thy course . Thy way leads down to death , and thy steps take hold on hell , Prov. 5. 5. It may be the path indeed is pleasant to the flesh , but the end thereof will be bitter to thy Soul. Hark , dost thou not hear the bitter Cryes of them that are but newly gone before ? saying , Let him dip the tip of his finger in water , and cool my tongue , that is so tormented in this flame : Luke 16. Dost thou not hear them say , Send one from the dead to prevent my father , my brother , and my fathers house from coming into this place of torment ? Shall not then these mournfull groans pierce thy flinty heart ? Wilt thou stop thine ears , and shut thy eyes ? and wilt thou not regard ? Take warning , and stop thy journey before it be too late . Wilt thou be like the silly flie , that is not quiet , unless she be either intangled in the spiders web , or burned in the Candle ? Wilt thou be like the Bird that hasteth to the snare of the Fowler ? Wilt thou be like that simple one named in the 7. of Proverbs , That will be drawn to the slaughter by the cord of a silly lust ? O sinner , sinner , there is better things than Hell to be had , and at a cheaper rate by the thousand part than that ! ( O there is no comparison ) there is Heaven , there is God , there is Christ , there is Communion with an innumerable company of Saints and Angels : Hearthe Message then that God doth send , that Christ doth send , that Saints do bring ; nay , that the Dead do send unto thee ; I pray thee therefore that thou wouldst send him to my fathers house , if one went to them from the dead , they would repent . How long ye simple ones , will you love simplicity ? and ye scorners delight in scorning , and ye fools hate knowledg ? Turn you at my reproof , and behold , saith God , I will po●r out my Spirit unto you , I will make known my words unto you . I say , ●ear this voice , O silly one , and turn and live thou sinfull ●●ul , lest be make thee hear that other saying : But , because I have called , and you have refused , I have stretched out my hand , and no man regarded , I also will laugh at your calamity , and mock when your fear cometh . O poor Soul , if God and Christ did wis● thee for thine harm , it would be another matter ; then if thou didst refuse , thou mightest have some excuse to make ▪ or fault to find , and ground to make delays : But this is for thy profit , for thy advantage ; for the pardoning of thy si●s , the salvation of thy Soul , the delivering of thee from Hell fire , from the wrath to come , from everlasting burnings , into favour with God , Christ , and Communion with all happiness , ( that is so indeed . ) But it may be thou wilt say , All that hath been spoken to in this discourse , is but a Parable , and Parables are no realities . I could put thee off with this Answer , That though it be a Parable , yet it is a truth , and not a lie , and thou shalt find it so too , to thy cost , if thou shalt be found a slighter of God , Christ , and the salvation of thy own Soul. But secondly , know for certain , That the things signified by Parables , are wonderfull realities . O what a glorious reality was there signified by that Parable ! The Kingdom of heaven is like to a net that is cast into the Sea , &c. Signifying , that sinners of all sorts , of all Nations , should be brought into Gods Kingdom , by the net of the Gospel . And O how real a thing shall the other part thereof be , when it 's fulfilled ! which saith , And when it was full , they drew it to shore , and put the good into vessels , but threw the bad away , Matth. 13. 47 , 48. signifying the mansions of glory that the Saints should have , and also the rejection that God will give to the ungodly , and to sinners . And also that Parable , what a glorious reality is there in it ! which saith , Except a corn of wheat fall to the ground and die , it abideth alone ; but if it die , it doth bring forth much fruit , Joh. 12. 24. To signifie , That unless Jesus Christ did indeed spill his blood , and die the cursed death , he should abide alone ; that is , have never a Soul into glory with him ; but if he died , he should bring forth much fruit , that is , save many sinners . And also how real a truth there was in that Parable , concerning the Jews putting Christ to death ! which the poor dispersed Jews can best experience to their cost ; for they have been almost ever since a banished people , and such as have had Gods sore displeasure wonderfully manifested against them , according to the truth of the Parable , Matth. 21. v. 33. to 41. O therefore , for Jesus Christ's s●ke , do not slight the truth , because it is discovered in a Parable ; for by this argument thou mayest also , nay thou wilt slight almost all the things that our Lord Jesus Christ did speak ; for 〈◊〉 spake them for the most part ( if not all ) in Parable . Why should it be said of thee , as it is said of some , These things are spoken to them that are without in Parables , that seeing they might not see , and that hearing they might not understand , Luke 8. 10. I say , take heed of being a quarreller against Christ's Parables , lest Christ also objecteth against the salvation of thy Soul at the Judgment Day . Friend , I have no more to say to thee now , if thou dost love me , pray for me , that my God would not forsake me , nor take his holy Spirit from me ; and that God would fit me to do and suffer , what shall be from the World or Devil inflicted upon me . I must tell thee , the World rages , they stamp and shake their heads , and fain they would be doing : the Lord help me to take all they shall do with patience , and when they smite the one cheek , to turn the other to them , that I may do as Christ hath bidden me ; for then the Spirit of God , and of glory shall rest upon me . Farewell . I am thine , to serve in the Lord Jesus , John Bunyan , Sighs from Hell : OR , The Groans of a damned Soul. Luke the 16th . Verse 19. &c. verse 19 THere was a certain rich man , which was cloathed in Purple , and fine linnen , and fared sumptuously every day . verse 20 And there was a certain beggar , named Lazirus which was laid at his gate full of sores ; verse 21 And desiring to be fed with the crumbs , which fell from the rich mans Table : moreover the Dogs came and licked his sores . verse 22 And it came to pass , that the beggar died , and was carried by the Angels into Abrahams Bosome : the rich man also dyed , and was buried . verse 23 And in Hell he lift up his eyes , being in torments , and seeth Abraham afar off , and Lazarus in his bosome : verse 24 And he cryed , and said , Father Abraham , have mercy on me , and send Lazarus , that he may dip the tip of his finger in water , and cool my tongue ; for I am tormented in this flame . verse 25 But Abraham said Son , remember that thou in thy life time receivedst thy good things , and likewise Lazarus evill things ; but now he is comforted , and thou art tormented . verse 26 And besides all this , between us and you , there is a great Gulf fixed , so that they which would passe from hence to you , cannot : neither can they pass to us , that would come from thence . verse 27 Then he said , I pray thee therefore Father , that thou wouldest send him to my Fathers House . verse 28 For I have five Brethren , that he may testifie unto them , lest they also come into this place of torment . verse 29 Abraham saith unto him , They have Moses and the Prophets , l●t them hear them . verse 30 And he said , Nay , Father Abraham ; but if one went unto them from the dead , they will repent . verse 31 And he said unto him , If they hear not Moses and the Prophets , neither will they be perswaded , though one rose from the dead . Verse 19. THis Scripture was not spoken by our Lord Jesus Christ , to shew you the state of two single persons onely , ( as some through their ignorance of the drift of Christ in his Parables , do dream ) but to shew you the state of the godly and ungodly to the Worlds end ; as is clear to him that is of an understanding heart . For he spake them to the end , that after Generations should take notice thereof , and fear , lest they also fell into the same condition . Now , in my discourse upon these words , I shall not be tedious , but as briefly as I may , I shall pass through the several Verses , and lay you down some of the several truths contained therein : and the Lord grant that they may be profitable , and of great advantage to those that read them , or hear them read . The 19 and 20 Verse also , I shall not spend much time upon , onel● give you three or four short hints , and so pass to the next Verses ; for they are the words I do intend most especially to insist upon . The 19 ▪ 20 , and 2● , Verses ●un thus , There was a 〈◊〉 rich man ▪ which was cloathed in Purple and s●●e 〈◊〉 and fared delici●●sly 〈◊〉 sumptuously everyday . And there was a certain beggar named Lazarus , which was laid at his Gate full of force , &c. 1. If these Verses had been spoken by Jesus Christ , and no more all the World would have gone 〈◊〉 to have cast a wrong interpretation on 〈…〉 , if Jesus had said onely thus much , There was a certain rich man that fared sumptuously daily and a certain beggar laid at his Gate full of sores . The World would have made this conclusion of them , the rich man was the happy man. For at the first view , it doth represent such a thing . But take all together , ( that is ) read the whole Parable , and you shall find , that there is no man in a worse condition then he , as I shall clearly hold forth afterward . 2. Again , if a man would judge of men according to outward appearance , he shall oft●●●●● take his mark ●miss . Here is a man to outward appearance , appears the only blessed man ; bet●e● by half then the beggar , in as much as he is rich , the beggar poor ; he is well cloathed , but peradventure the beggar is naked ; he hath good food , but the beggar would be glad of Dogs meat ( And he desired to be fed with the crumbs that fell from the rich mans Table ; ) the rich man fares well every day , but the beggar must be glad of a bit when he can get it . Oh! who would not be in the rich mans state ? A wealthy man , sorts of new Suits , and dainty dishes every day : enough to make one , who minds nothing but his belly , and his back , and his lusts , to say , Oh that I were in that mans condition ! Oh that I had about me , as that man had ! Then I should live a life indeed ; then should I have hearts ease good store ; then I should live pleasantly , and might say to my soul , Soul , be of good chear , eat , drink and be merry , Luke 12. 19. thou hast every thing plenty , and art in a most blessed condition . I say this might be , I , and is the conclusion with them that judge according to outward appearance . But if the whole Parable be well considered , you will see , Luke 16. 15. That that which is had in high estimation with men , is an abomination in the sight of God. And again , Joh. 16. 20 , 21 , 22. that condition that is the saddest condition , according to outward appearance , is oft times the most excellent ; for the beggar had ten thousand degrees the best of it , though to outward appearance , his state was the saddest ; from whence we shall observe thus much . 1. That those who judge according to outward appearance , do for the most part judge amiss . Joh. 7. 24. 2. That they who look upon their outward enjoyments to be tokens of Gods special grace unto them , are also deceived , Rev. 3. 17. For as it is here in the Parable , a man of wealth , and a child of the Devil may make but one person ; or a man may have abundance of outward enjoyments , and yet be carryed by the devils into eternal burnings , Luke 12. 20. But this is the trap in which the Devil hath caught many thousands of poor souls , namely , by getting them to judg according to outward appearance , or according to Gods outward blessings . Do but ask a poor carnal covetous wretch , how we should know a man to be in a happy estate ; and he will answer , Those that God blesseth , and giveth abundance of this world unto ; when for the most part they are they that are the cursed men . Alas , poor men ! they are so ignorant , as to think , that because a man is increased in outward things , and that by a small stock , therefore God doth love that man with a special love , or else he would never do so much for him , never bless him so , and prosper the work of his hands . Ah poor soul ! it is the rich man that goes to hell . And the rich man dyed , and in hell , mark , in hell , he lift up his eyes , &c. Methinks to see how the great ones of the world will go st●n●●ing up and down the streets sometimes , it makes me wonder . Surely they look upon themselves to be the only happy men , but it is because they judg according to outward appearance ; they look upon themselves to be the only blessed men , when the Lord knows , the generality are left out of that blessed condition . Not many wise men after the flesh , not many mighty , not many noble are called , 1 Cor. 1. 26. Ah! did they that do now so br●g , that no body dare scarce look on them , but believe this , it would make them hang down their heads , and cry , O give me a Lazarus's portion . I might here enlarge very much , but I shall not ; only thus much I shall say to you that have much of this World ; Have a care that you have not your portion in this world ; take heed that it be not said to you hereafter , when you would very willingly have heaven . Remember in your life time you had your good things , in your life time you had your portion , Psalm 17. 14. And Friend , thou that seekest after this world , and desirest riches , let me ask this question , wouldest thou be content that God should put thee off with a portion in this life ? Wouldest thou be glad to be kept out of heaven with a back well cloathed , and a belly well filled with the dainties of this world ? Wouldest thou be glad to have all thy good things in thy life time , to have thy heaven to last no longer then while thou dost live in this world ? Wouldest thou be willing to be deprived of eternal happiness and felicity ? If you say no , then have a care of the world and thy sins ; have a care of desiring to be a rich man , lest thy Table be made a snare unto thee , Psal. 69. 22. lest the wealth in this world do bar thee out of glory . For as the Apostle saith , They that will be rich do fall into temptation , and a snare , and into many foolish and hurtfull lusts , which drown men in perdition and destruction , 1 Tim. 6. 9. Thus much in general , but now more particularly . These two men here spoken of ( as I said ) do hold forth to us the state of the godly and ungodly : the beggar holdeth forth the godly , and the rich man the ungodly . There was a certain rich man , &c. But why are the ungodly held forth under the notion of a rich man ? 1. Because Christ would not have them look too high , as I said before , but that those who have riches should have a care , that they be not all their portion , Jam. 1. 10 , 11 , 12. 1 Tim. 6. 17. 2. Because rich men are mostly able to the Devils temptations ; are most ready to be puft up with pride , stoutness , cares of this world , in which things they spend most of their time , in lusts , drunkenness , wantonness , idleness , together with the other works of the flesh , For which things sake , the wrath of God commeth upon the children of disobedience , Col. 3. 6. 3. Because he would comfort the hearts of his own , which are most commonly of the poorer sort , But God hath chosen the poor , despised and base things of this world , 1 Cor. 1. 26. Should God have set the rich man in the blessed state , his children would have concluded , being poor , that they had no share in the life to come . And again , had not God given such a discovery of the sad condition of those that are for the most part rich men ; we should have had men conclude absolutely , that the rich are the blessed men . Nay , albeit the Lord himself doth so evidently declare , that the rich ones of the world are for the most part in the saddest condition , yet they through unbelief , or else presumption , do harden themselves , and seek for the glory of this world , as though the Lord Jesus Christ did not means as he said : or else that he will say more than shall assuredly come to pass : but let them know , that the Lord hath a time to fulfill that he had a time to declare , for the Scripture cannot be broken , Joh. 10. 35. But again , the Lord by this word doth not mean those are ungodly , who are rich in the world , and no other , for then must all those that are poor , yet graceless and vain men be saved , and delivered from eternal vengeance ; which would be contrary to the word of God , which saith , That together with the Kings of the earth , and the great men , and the chief Captains , and the mighty men , there are bondmen or servants , and slaves , that cry out at the appearance of the Almighty God , and his Son Jesus Christ to Judgment , Rev. 6. 15. So that though Christ doth say , There was a certain rich man , yet you must understand he meaneth all the ungodly , rich or poor . Nay , if you will not understand it so now , you shall be made to understand it to be so meant at the day of Christs second comming , when all that are ungodly shall stand at the left hand of Christ with pale faces , and guilty Consciences , with the vials of the Almighties wrath ready to be powred out upon them . Thus much in brief touching the 19th verse . I might have observed other things from it , but now I forbear , having other things to speak of at this time . Verse 20. And there was a certain beggar named Lazarus , which was laid at his gate full of sores . THis verse doth chiefly hold forth these things . 1. That the Saints of God are a poor contemptible people . There was a certain beggar . If you understand the word beggar , to hold forth outward poverty , or scarcity in outward things , the Saints of the Lord , for they are for the most part , a poor , despised , contemptible people . But if you allegorize it , and interpret it thus , They are such as beg earnestly for heavenly food ; this is also the spirit of the Children of God , and it may be , and is a truth in this sence , though not so naturally gathered from this Scripture . 2. That he was laid at his gate full of sores . ] These words hold forth the distempers of believers , saying , He was full of sores ; which may signify the many troubles , temptations , persecutions , and afflictions in body and spirit which they meet withal while they are in the world ; but also the entertainment they find at the hands of those ungodly ones , who live upon the earth . Whereas it is said , He was laid at his gate full of sores . Mark , He was laid at his gate , not in his house , that was thought too good for him , But he was laid at his gate full of sores . From whence observe , That the ungodly world do not desire to entertain and receive the poor Saints of God into their houses . If they must needs be somewhere near unto them , yet they shall not come into their houses : shut them out of doors , if they will needs be near us , let them be at the gate . And he was laid at the gate full of sores . 2. Observe , that the world are not at all touched with the afflictions of Gods children , for all they are full of sores ; a despised , afflicted , tempted , persecuted people , the world doth not pitty ; no , but rather labour to aggravate their trouble , by shutting them out of doors ; sink , or swim , what cares the world , they are resolved to disown them , they will give them no entertainment ; if the lying in the streets will do them any good ; if hard usage will do them any good ; if to be disowned , rejected , and shut out of doors by the World will do them any good , they shall have enough of that , but otherwise no refreshment , no comfort from the World. And he was laid at his Gate full of sores . Verse 21. And desiring to be fed with the crumbs which fell from the rich mans Table : the Dogs came also , and licked his Sores . BY these words our Lord Jesus doth shew us the frame of a Christians heart , and also the heart and carriage of worldly men towards the Saints of the Lord : The Christians heart is held forth by this , that any thing will content him while he is on this side glory . And he desired to be fed with the Crumbs , the Dogs meat , any thing . I say , a Christian will be content with any thing , if he have but to keep Life and Soul together , ( as we use to say . ) He is content , he is satisfied , he hath learned , if he hath learned to be a Christian , to be content with any thing , as Paul saith , I have learned in whatsoever state I am , therewith to be content . He learns in all conditions to study to love God , to walk with God , to give up himself to God ; and if the Crumbs that fall from a Rich-man's Table will but satisfie Nature , and give him bodily strength , that thereby he may be the more able to walk in the way of God ; he is contented . And he desired to be fed with the Crumbs that fell from the rich man's Table . But mark , he had them not , you do not find that he had so much as a Crumb or a Scrap allowed unto him . No , then the Dogs will be beguil'd , that must be preserved for the Dogs . From whence observe , that the ungodly World do love their Dogs better then the Children of God. You will say that 's strange . It is so indeed , yet it is true , as will be clearly manifested ; as for instance . How many pounds do some men spend in a year on their Dogs , when , in the mean while , the poor Saints of God may starve for hunger . They will build Houses for their Dogs , when the Saints must be glad to wander , and lodge in Dens , and Caves of the Earth , Heb. 11. 38. And if they be in any of their houses for the hire thereof , they will warn them out , or eject them , or pull down the house over their heads , rather then not rid themselves of such Tenants . Again , some men cannot go half a mile from home , but they must have Dogs at their heels ; but they can very willingly go half a score miles , without the society of a Christian. Nay , if when they are busie with their Dogs , they should chance to meet a Christian , they would willingly shift him if they could . They will go on the other s●●e of the hedge or the way , rather than they will have any society with him ; and if at any time a Child of GOD should come into an house where there are but two or three ungodly Wretches , they do commonly wish either themselves , or the Saint , out of doors ; and why so ? Because they cannot down with the society of a Christian : Though if there come in at the same time a Dog , or a drunken swearing Wretch , which is worse than a Dog , they will make him welcome , he shall sit down with them , and partake of their dainties . And now tell me , you that love your sins and your pleasures ; had you not rather keep company with a Drunkard , a Swearer , a Strumpet , a Thief ; nay , a Dog , than with an honest-hearted Christian ? If you say , No : What means your sowr carriage to the People of God ? Why do you look on them , as if you would eat them up ? Yet at the very same time , if you can but meet your Dog , or a drunken Companion , you can fawn upon them , take acquaintance with them , to the Tavern or Ale-house with them , if it be two or three times in a Week : But if the Saints of God meet together , pray together , and labour to edifie one another , you will stay till Dooms-Day , before you will look into the house where they are . Ah Friends , when all comes to all , you will be found to love Drunkards , Strumpets , Dogs , any thing ; nay , to serve the Devil , rather than to have loving and friendly society with the Saints of God. Moreover , The Dogs came and licked his Sores . ] Here again you may see , not onely the afflicted state of the Saints of God in this World , but also , that even Dogs themselves , according to their kind , are more favourable to the Saints , than the sinful World ; though the ungodly will have no mercy on the Saints , yet it is ordered so that these Creatures , Dogs , Lions , &c. will. Though the rich man would not entertain him into his house , yet his Dogs will come , and do him the best good they can , even to lick his running Sores . It was thus with Daniel , when the World was mad against him , and would have him thrown to the Lions to be devoured , the Lions shut their mouths at him , ( or rather the Lord did shut them up ) so that there was not that hurt befel to him , as was desired by the Adversaries , Dan. 6. And this I am persuaded of , that would the Creatures do as some men would have them , the Saints of God should not walk so quietly up and down the streets , and other places , as they do . And as I said before , so I say again , I am persuaded , that at the Day of Judgment many mens Conditions and Carriages will be so laid open , that it will evidently appear , they have been very merciless , and mad against the Children of God ; insomuch , that when the Providence of God did fall out so , ●s to cross their expectations , they have been very much offended thereat , as is very evidently seen in them who set themselves to study , Psal. 31 , 13. how to bring the Saints into bondage , and to thrust them into Corners , as in these late Years . And because God hath in his goodness ordered Things otherwise , they have gnashed their Teeth thereat . Hence then let the Saints learn , not to commit themselves to their Enemies , beware of men , Matth. 10. 17. They are very merciless men , and will not so much favour you , ( if they can help it ) as you may suppose they may . Nay , unless the over-ruling Hand of God , in goodness , do order Things contrary to their natural inclination , they will not favour you so much as a Dog. Vers. 22. And it came to pass , that the Beggar died , and was carryed by the Angels into Abraham's Bosome : the rich man also died and was buried . THe former Verses do briefly hold forth the carriage of the ungodly in this Life toward the Saints . Now this Verse doth hold forth the departure both of the godly and the ungodly out of this Life . Where he saith , And it came to pass , that the Beggar died , and was carryed into Abraham's Bosome ▪ and the rich man died also . ] The Beggar dyed , that represents the godly : and the rich man died , that represents the ungodly : From whence observe ; Neither godly nor ungodly must live always without a change either by Death or Judgment ; the good man died , and the bad man died ; That Scripture doth also back this Truth , that good and bad must die , marvellous well , where it is said , And it is appointed to men once to die , and after that the Judgment , Heb. 9. 27. Mark , he doth not say it is so , that men by chance may die , which might beget in the hearts of the ungodly , especially some hope to scape the bitterness of it : But he saith , It is a thing most certain , it is appointed . Mark , it is appointed for men once to die , and after that the Judgment . God hath decreed it , that since men have fallen from that happy estate that God at the first did set them in , they shall die , Rom. 6. 23. Now when it is said the Beggar died , and the rich man died ; part of the meaning is , they ceased to be any more in this World ; I say ▪ partly the meaning , but not altogether . Though it be altogether the meaning when some of the Creatures die , yet it is but in part the meaning , when it is said , that Men , Women , or Children die ; for there is to them something else to be said more than barely a going out of the World : For if when unregenerate men and women die , there were an end of them , not onely in this World , but also in the World to come , they would be happy over they will be now ; for when ungodly men & women die , there is that to come after death , that will be very terrible to them ; namely , to be carried by the Angels of Darkness from their Death-beds to Hell , there to be reserved to the Judgment of the Great Day , when both Body and Soul shall meet , and be united together again , and made capable to undergo the uttermost Vengeance of the Almighty to all Eternity . This is that I say , which doth follow a man ( that is not born again ) after Death ; as is clear from that in 1 Pet. 3. 18 , 19. Where before speaking of Christ , being raised again by the power of his Eternal Spirit , he saith By which , that is , by that Spirit he went and preached to the Spirits in Prison : But what is the meaning of this ? Why thus much ; that those Souls who were once alive in the World , in the time , or days in which Noah lived , being disobedient in their Times to the Calls of God , by his Spirit in Noah , for so I understand it , was according to that which was foretold by that Preacher deprived of Life , and overcome by the Flou● , and are now in Prison . Mark , he preached to the Spirits in Prison ; he doth not say , who were in Prison , but to them ( in ) that is , now in Prison , under Chains of Darkness , reserved , or kept there , in that Prison , in which now they are , ( ready , like Villains in the Jayl , to be brought before the Judgment Seat of Christ at the Great Day ) : But of this I shall speak further by and by . Now if this one Truth , that men must die and depart this World , and either enter into Joy , or else into Prison , to be reserved to the Day of Judgment , were believed , we should not have so many Wantons walk up and down the streets as there do ; at least it would put a mighty check to their filthy Carriages , so that they would not , could not walk so basely and sinfully as they do . Belshazzer , notwithstanding he was so far from the fear of God as he was , yet when be did but see that God was offended , and threatned him for his wickedness , it made him hang down his head , and knock his knees together , Dan. 5. 5 , 6. If you read the verses before , you will find he was careless , and satisfying his Lusts in Drinking , and playing the wanton with his Concubines . But so soon as he did perceive the finger of an Hand , writing , then ( saith the Scripture ) the King's Countenance was changed and his Thoughts troubled him ; so that the Joynts of his Loins were loosed , and his knees smote one against another . And when Paul told Felix of Righteousness , Temperance , and Judgment to come , it made him tremble . And let me tell thee ( Soul ) whosoever thou art , that if thou didst but verily believe that thou must die , and come into the Judgment , it would make thee turn over a new leaf . But this is the misery , the Devil doth labour by all means , as to keep out other Things that are good , so to keep out of the heart as much as in him lies , the Thoughts of passing from this Life into another World ; for he knows , if he can but keep them from the serious Thoughts of Death , he shall the more easily keep them in their sins , and so from closing with Jesus Christ , as Job saith , Their houses are safe from fear , neither is the Rod of God upon them . Which makes them say to God , Depart from us , for we desire not the knowledg of thy ways , vers . 14. Because there is no fear of Death , and Judgment to come , therefore they do put off God and his ways , and spend their days in their sins ; and in a moment , that is , before they are aware , go down to the Grave , ver . 17. And thus it fared also with the man spoken of in Luk. 12. 20. the man , instead of thinking of Death , he thought how he might make his Barns bigger : But in the midst of his business in the World , he lost his Soul before he was aware : supposing that Death had been many Years off . But God said unto him , Thou Fool , thou troublest thy self about Things of this Life , thou puttest off the Thoughts of departing this World , when this Night thy Soul shall be taken from thee . O● , this Night , they , that is , the Devil will fetch away thy Soul from thee . And here it comes to pass , mens not being exercised with the Thoughts of departing this Life , that they are so unexpected to themselves and their Neighbours , taken away from the pleasures and profits ; yea , all the Enjoyments they busie themselves withall while they live in this World. And hence it is again , that you have some in your Towns and Cities , that are so suddainly taken away , some from haunting the Ale-house , others from haunting the Where-houses , others from playing and gaming , others from the cares and covetous desires after this World , unlooked for as by themselves , or their Companions . Hence it is also , that men do so wonder at such Tidings as this , There is such an one dead , such an one is departed ; it is because they do so little consider , both the transitoriness of themselves and their Neighbours : for had they but their Thoughts well exercised about the shortness of this Life , and the danger that will befal such as do miss of the Lord Jesus Christ , it would make them more wary and sober , and spend more time in the service of God , and be more delighted and diligent in enquiring after the Lord Jesus , who is the Deliverer from wrath to come , 1 Thes. 1. 10. For , as I said before , it is evident , that they who live after the flesh in the Lusts thereof , do not really and seriously think on Death , and the Judgment that doth follow after , neither do they indeed endeavour so to do ; for did they , it would make them say with Holy Job , All the days of my appointed time will I wait till my Change come , Job 14. 14. And , as I said before , that not onely the Wicked , but also the Godly have their time to depart this Life . And the Beggar died . The Saints of the Lord , they must be deprived of this Life also , they must yield up the Ghost into the hands of the Lord their God ; they must also be separated from their Wives , Children , Husbands , Friends , Goods , and all that they have in the World. For God hath decreed it : It is appointed , namely , by the Lord , for men once to die , and we must appear before the Judgement Seat of Christ. As it is 2 Cor. 5. 10 , 11. But it may be objected , if the godly do die as well as the wicked , and if the Saints must appear before the Judgment Seat as well as the sinners ; then what advantage have the godly more then the ungodly , and how can the Saints be in a better condition then the wicked ? Answ. Read the 22th Verse over again , and you shall find a marvellous difference between them , as much as is between Heaven and Hell , everlasting joy , and everlasting torment ; for you find , that when the beggar died , which represents the godly , He was carried by the Angels into Abrahams Bosom , or into everlasting joy ; Psal. 1. but the ungodly are not so , but are hurried by the Devils into the bottomless pit , drawn away in their wickedness : Prov. 14. 32. for he saith , And in Hell he lift up his eyes . When the ungodly do die , their misery beginneth ; for then appear the Devils , like so many Lions , waiting every moment till the Soul depart from the Body . Sometimes they are very visible to the dying party , but sometimes more invisible ; but always this is certain , they never miss of the Soul , if it do die out of the Lord Jesus Christ , but do hale it away to the prison , as I said before , there to be tormented , and reserved until that great and general day of Judgment , at which day they must Body and Soul , receive a finall sentence from the Righteous Judge , and from that time be shut out from the presence of God , into everlasting woe and distress . But the godly , when the time of their departure is at hand , then also are the Angels of the Lord at hand ; yea , they are ready waiting upon the Soul to conduct it safely into Abrahams Bosom . I do not say , but the Devils are oft times very busie doubtless , and attending the Saints in their sickness ; I , and no question but they would willingly deprive the Soul of Glory . But here is the comfort , as the Devils come from Hell to devour the Soul , ( if it be possible ▪ at its departure ) so the Angels of the Lord come from Heaven , to watch over and conduct the Soul ( in spite of the Devil ) safe into Abrahams Bosome . David had the comfort of this , and speaks it forth for the comfort of his Brethren . Psal 34. 7. saying , The Angel of the Lord encampeth round about them that fear him , and delivereth them . Mark , the Angel of the Lord encampeth round about his Children , to deliver them . From what ? From their enemies , of which the Devil is not the least . This is an excellent comfort at any time , to have the holy Angels of God to attend a poor man , or woman ; but especially , it is comfortable in the time of distress ▪ at the time of death , when the Devils beset the Soul with all the power that Hell can afford them . But now it may be , that the glorious Angels of God do not appear at the first , to the view of the Soul ; nay , rather Hell stands before it , and the Devils ready , as if they would carry it thither . But this is the comfort , the Angels ●o always appear at the last , and will not fa●l the Soul , but will carry it safe into Abrahams Bosom . Ah Friend● ▪ consider , here is an ungodly manupon his death-bed , and he hath none to speak for him , none to speak comfort unto him ; but it is not so with the Children of God , for they have the Spirit to comfort them . Here is the ungodly , and they have no Christ to pray for their safe conduct to glory , but the Saints have an Intercessor . John 17. 9. Here is the World , when they die , they have none of the Angels of God to attend upon them ; but the Saints have their company . In a word , the unconverted person when he dieth , he sinks into the bottomless pit . But the Saints , when they die , do ascend with , and by the Angels , into Abrahams Bosom , or into unto unspeakable glory . Luke 23. 43. Again , it is said , that the rich man when he died , was buried , or put into the Earth ; but when the beggar died , he was carried by the Angels into Abrahams Bosome . The one is a very excellent stile , where he saith , he was carried by the Angels into Abrahams Bosome ; it denotes he excellent condition of the Saints of God , as I said before ; and not onely so , but also the preciousness of the death of the Saints in the eyes of the Lord , Psal. 116. 15. that after , Generations may see how precious in the sight of the Lord , the death of his Saints is , when he saith , they are carried by the Angels into Abrahams Bosom . Thus many times , the Lord adorneth the death and departure of his Saints , to hold forth unto after Generations , how excellent they are in his eyes . It is said of Enoch , that God took him ; of Abraham , that he died in a good old age ; of Moses , that the Lord buried him ; of Elijah , that he was taken up into Heaven ; that the Saints sleep in Jesus ; that they die in the Lord ; that they rest from their labour ; that their works follow them ; that they are under the Altar ; that they are with Christ ; that they are in light ; that they are to come with the Lord Jesus , to judge the World. All which sayings signifie thus much , That to die a Saint , is very great Honour and Dignity . But the ungodly are not so . The rich or ungodly die , and are buried , he is carried from his dwelling to the Grave , and there he is buried , hid in the dust ; and his Body doth not so fast molder and come to nought there , but his name doth stink as fast in the World : as saith the holy Scripture , The name of the wicked shall rot . And indeed , the names of the godly are not in so much honour after their departure , but the wicked and their names , do as much rot . What a dishonour to Posterity , was the death of Balaam , Agag , Achitophel , Haman , Judas , Herod , with the rest of their companions . Thus the wicked have their names written in the Earth , and they do perish and rot , and the name of the Saints do cast forth a dainty savour to following Generations : and that the Lord Jesus doth signifie where he saith , The godly are carried by the Angels into Abrahams Bosom . And that the wicked are nothing worth ; where he saith , The ungodly die and are buried . Verse 23. And in Hell he lift up his eyes , being in torment , and seeth Abraham afar off , and Lazarus in his Bosom . THE form●● Verse speaks onely of the departure of the ungodly out of this life , together , with the glorious conduct that the godly have into the Kingdom of their Father . Now our Lord doth shew in this Verses partly , what doth , and shall befall to the Reprobate after this life is ended , where he saith , And in Hell he lift up his eyes . ] That is , the ungodly after they depart this life , do lift up their eyes in Hell. From these words , may be observed these things . 1. That there is an Hell for Souls to be tormented in , when this life is ended . Mark , after he was dead and buried . In Hell he lift up his eyes . 2. That all that are ungodly , and do live and die in their sins , so soon as ever they die , they go into Hell : he died , and was buried . And in Hell he lift up his eyes . 3. That some are so fast asleep , and secure in their sins , that they scarce know well where they are , till they come into Hell , and that I gather from these words , In Hell he lift up his eyes . He was asleep before , but Hell makes him lift up his eyes . As I said before , it is evident , that there is an Hell for Souls ; yea , and Bodies too , to be tormented in after they depart this life , as is clear . First , because the Lord Jesus Christ that cannot lie , did say , that after the sinner was dead and buried , In Hell he lift up his eyes . Now if it be objected , that Hell is here meant the Grave , that I plainly deny . First , Because there the Body is not sensible of torment or ease ; but in that Hell , into which the spirits of the damned depart , they are sensible of torment , and would be very willingly freed from it , to enjoy ease , which they are sensible of the want of ; as is clearly discovered in this Parable . Send Lazarus , that he may dip the tip of his finger in water , to cool my tongue . Secondly , It is not meant the Grave , but some other place , because the Bodies , so long as they lie there , are not capable of lifting up their eyes , to see the glorious condition of the Children of God , as the souls of the damned do . In Hell he lift up his eyes . Thirdly , It cannot be the Grave , for then it must follow , that the Soul was buried there with the Body , which cannot stand with such a dead state as is here mentioned ; for he saith , The rich man died ; that is , his soul was separated from his body . And in Hell he lift up his eyes . If it be again objected , that there is no Hell but in this life , that I do also deny , as I said before ; after he was dead and buried , In Hell he lift up his eyes . And let me tell thee , O soul , whoever thou art , that if thou close not in savingly with the Lord Jesus Christ , and lay hold on what he hath done , and is doing in his own person for sinners , thou wilt find such an hell after this life is ended , that thou wilt not get out of again for ever and ever . And thou that art wanton , and dost make but a mock at the Servants of the Lord , when they tell thee of the torments of hell , thou wilt find , that when thou departest out of this life , that Hell , even the hell which is after this life , will meet thee in thy Journey thither , and will with its hellish crew give thee such a sad salutation , that thou wilt not forget it to all eternity , when that Scripture comes to be fulfilled on thy soul , in Isa. 14. 9. Hell from beneath is moved for thee , to meet thee at thy coming : it stirreth up the dead for thee , even all the chief ones of the earth : it hath raised from their Thrones all the Kings of the Nations . All they , that is , that are in hell shall say , Art thou become weak as we ? Art thou become like unto us ? O sometimes when I have had but thoughts of going to hell , and considered the everlastingness of their ruine that fall in thither ; it hath stirred me up rather to seek to the Lord Jesus Christ , to deliver me from thence , than to slight it , and make a mock at it . And in hell he lift up his eyes . ] The second thing I told you , was this , That all the ungodly that live and die in their sins , so soon as ever they depart this life , do descend into Hell. This is also verified by the words in this Parable , where Christ saith , He died and was buried , and in hell he lift up his eyes . As the Tree falls , so it shall lie , wh●●●er it be to Heaven or Hell , Eccl. 11. 3. And as Christ said to the Thief on the Cross , This day shalt thou be with me in Paradise . Even so the Devil in the like manner may say unto thy Soul , Tomorrow shalt thou be with me in hell . See then what a miserable case he that dies in an unregenerate state is in ; he departs from a long sickness to a longer hell ; from the gripings of death to the everlasting torments of hell . And in hell he lift up his eyes . Ah Friends ! if you were but your selves , you would have a care of your Souls ; if you did but regard , you would see how mad they are that slight the salvation of their souls . O what will it profit thy soul to have pleasure in this life , and torments in hell , Mark 8. 36. Thou hadst better part with all thy sins and pleasures , and companions , or whatsoever thou delightest in , than to have Soul and Body to be cast into hell . O then , do not now neglect our Lord Jesus Christ , lest thou drop down to hell , Heb. 2. 3. Consider , would it not wound thee to thine heart , to come upon thy death-bed , and instead of having the comfort of a well-spent life , and the merits of the Lord Jesus Christ , together with the comforts of his glorious Spirit : to have , first , the sight of 〈◊〉 ill-spent life , thy sins flying in thy face , thy conscience uttering it self with Thunder-claps against thee , the thoughts of God terrifying of thee , death with his merciless paw seizing upon thee , the devils standing ready to scramble for thy soul , and hell enlarging her self , and ready to swallow th●e up ; and eternity of misery and torment attending upon thee , from which there will be no release . For mark , death doth not come alone to an unconverted soul , but with such company , as were thou but sensible of , it would make thee tremble . I pray consider that Scripture , Rev. 6. 8. And I looked , and beheld a pale horse , and his name that sate on him was Death , and hell followed with him . Mark , death doth not come alone to the ungodly ; no , but hell goeth with him . O miserable Comforters ! O miserable Society ! here comes death and hell unto thee . Death goeth into thy body , and separates body and soul asunder ; hell stands without ( as I may say ) to embrace , or rather to crush thy soul between its everlasting grinders . Then thy mirth , thy joy , thy sinful delights will be eased when this comes to pass ; so , it will come . Blessed are all those , that through Christ Jesus his merits , by saith , do escape these soul-murthering companions . And in hell he lift up his eyes . The third thing you know that we did observe from these words , was this , That some are so fast asleep , and secure in their sins , that they scarce know where they are , untill they come into hell . And that I told you I gather by these words , In hell he life up his eyes . Mark , it was in hell that he lift up his eyes . Now some do understand by these words , that he came to himself , or began to consider with himself ▪ or to think with himself in what an estate he was ▪ and what he was deprived of ; which is still a confirmation of the thing laid down by me . There it is that they come to themselves , that is , there they are sensible where they are indeed ; Thus it fares with some men , that they scarce know where they are , till they lift up their eyes in hell . It is with these people , as with those that fall down in a swoun ; you know if a man do fall down in a swoun in one room though you take him up , and carry him into another , yet he is not sensible where he is , till he cometh unto himself , and lifteth up his eyes . Truly thus it is to be feared , it is with many poor souls , they are so sensless , so hard , so feared in their Conscience , 1 Tim. 4. 2. that they are very ignorant of their state ; and when death comes , i● strikes them , as it were , into a swoun , ( especially if they dye suddenly ) and so they are hurried away , and scarce know where they are , till in hell they lift up their eyes ; this is he who ●ye●h in his full strength , fully at ease and quiet , Job 21. 23. Of this sort are they spoken of in Psalm 73. where he saith . There are no bonds in their death but their strength is firm . They are not troubled as other folk neither are they plagued like other men . And again , they spend their dayes in wealth , and in a moment , mark , in a moment , before they are aware , they go down to the grave , Job 21. 17. Indeed this is too much known by woful and daily experience , sometimes when we go to visit them that are sick in the Towns and places where we live , Oh how sensless , how feared in their Consciences are they ? they are neither sensible of heaven , not of hell ▪ of sin , nor a Saviour : speak to them of their condition , and the state of their souls , and you shall find them as ignorant as if they had no souls to regard . Others , though they lye ready to dye , yet they are busying themselves about their outward affairs , as though they should certainly live here , even to live and enjoy the same for ever . Again , come to others , speak to them about the state of their souls , though they have no more experience of the new birth then a beast , yet will they speak as confidently of their eternal state , and the welfare of their souls , as if they had the most excellent experience of any man or woman in the world , saying , I shall have Peace , Deut. 29. 19. When as I said even now , the Lord knows they are as ignorant of the new birth , of the nature and operation of Faith , of the witness of the Spirit : as if there were no new birth , no faith , no witness of the Spirit of Christ in any of the Saints in the world . Nay , thus many of them are , even an hour or less before their departure . Ah poor souls , though they may go away here like a lamb , as the world sayes , yet if you could but follow them a little , to stand and listen , soon after their departure ; it is to be feared , you should hear them roa● like a Lyon at their first entrance into Hell , far worse then ever did Corah , &c. when they went down quick into the ground , Numb . 16. 31 , 32 , 33 , 34 ▪ 35. Now by this one thing doth the devil take great advantage on the hearts of the ignorant , suggesting unto them , that because the party deceased , departed so quietly , without all doubt they are gone to rest and joy ; when alas , it is to be feared , the reason why they went away so quietly , was rather because they were sensless and hardned in their Consciences ; yea , dead before in sins and trespasses . For had they had but some awakenings on their death beds , as some have had , they would have made all the Town to ring of their doleful condition : But because they are seared and ignorant , and so depart quietly , therefore the world takes heart at grass , ( as we use to say ) and make no great matter of living and dying they cannot tell how , therefore pride compasseth them as a chain , Psal. 73. 5 , 6. But let them look to themselves , for if they have not an interest in the Lord Jesus , now while they live in the world , they will , whether they dye raging or still goun●o the same place , and lift up their eyes in hell . O my friends , did you but know what a miserable condition they are in , that go out of this world without an interest in the Son of God , it would make you smite upon your thigh , and in the bitterness of your souls cry out , Acts 16. 29 , 30 , 31. Men and brethren , what shall we do to be saved ? And not only so , but thou wouldest not be comforted , until thou didst find a rest for thy soul in the Lord Jesus Christ. Verse 23. And in hell he lift up his eyes , being in torments , and seeth Abraham afar off , and Lazarus in his bosome . Something in brief I have observed from the first part of this verse , namely from these words , And in hell he lift up his eyes . And indeed I have observed but something , for they are very full of matter , and many things might be taken notice of in them . There is one thing more that I might touch upon , as touched in this saying , and that is this , Methink the Lord Jesus Christ doth hereby signify , that men are naturally unwilling to see or take notice of their sad state , I say by nature ; but though now they are willingly ignorant , yet in hell they shall lift up their eyes . That is , in hell they shall see and understand their miserable condition ; and therefore to these words , In hell he lift up his eyes , he added , being in torment . As if he had said , Though once they shut their eyes , though once they were 2 Pet. 3. 5. willingly ignorant , yet when they depart into hell , they shall be so miserably handled and tormented , that they shall be forced to lift up their eyes . While men live in this world , and are in a natural state , they will have a good conceit of themselves , and of their condition ; they will conclude that they are Christians , that Abraham is their father , Matth. 3. 7 , 8. and their state to be as good as the best ; they will conclude they have faith , the Spirit , good hope , and an interest in the Lord Jesus Christ : but then , when they drop into hell , and lift up their eyes there , and behold , first their soul to be in extream torments ; their dwelling to be the bottomless pit ; their company thousands of damned souls ; also the innumerable company of devils ; and the hot scalding vengeance of God , not only to drop , but to fall very violently upon them ; then they will begin to be awakened , who all their life time were in a dead sleep . I say , when this comes to pass , Lo it will , then in hell they shall lift up their eyes , in the midst of torments they shall lift up their eyes . Again , you may observe from these words , And in hell he lift up his eyes being in torment . That the time of the ungodly mens smarting for their sins , will be in the torments of hell . Now here I am put to a stand , when I consider the torments of hell , into which the damned do fall . O unspeakable torments ! O endless torments ! Now that thy soul might be made to slee from these intollerable torments , into which the damned do go . I shall shew you briefly what are the torments of hell . First , by the names of it . Secondly , by the sad state thou wilt be in , if thou commest there . First , the names : It is called a never dying worm , Mark 9. It is called an oven , fire hot , Malach. 4. 1. It is called a furnace , a fiery furnace , Mat. 13. It is called the bottomless pit , the unquenchable fire , fire and brimstone , hell fire , the lake of fire , devouring fire , everlasting fire , eternal fire , a stream of fire . Rev. 21. First , one part of thy torments will be this , thou shalt have a full fight of all thy ill spent life from first to last , though here thou canst sin to day , and forget it by to morrow ; yet there thou shalt be made to remember how thou didst sin against God at such a time , and in such a place , for such a thing , and with such an one , which will be an hell unto thee . Psal. 50. 21. God will set them in order before thine eyes . 2. Thou shalt have the guilt of them all lye heavy on thy soul , not only the guilt of one or two , but the guilt of them altogether , and there they shall lye in thy soul , as if thy belly were full of pitch , and set on a light fire . Here men can sometimes think on their sins with delight , but there with unspeakable torment ; for that I understand to be the fire that Christ speaketh of , which shall never be quenched , Mark 8. 43 , 44 , 45 , 46. While men live here , O how doth the guilt of one sin sometimes crush the soul , it makes a man in such plight , that he is weary of his life , so that he can neither rest at home nor abroad , neither up nor in bed . Nay , I do know , that they have been so tormented with the guilt of one sinful thought , that they have been even at their wits end , and have hanged themselves . But now when thou comest into hell , and hast not only one or two , or an hundred sins with the guilt of them all on thy soul and body ; but all the sins that ever thou didst commit since thou camest into the world , altogether clapt on thy conscience at one time , as one should clap a red hot iron to thy breasts , and there to continue to all eternity , this is miserable . 3. Again , then thou shalt have brought into thy remembrance , the slighting of the Gospel of Christ ; here thou shalt consider how willing Christ was to come into the world to save sinners , and for what a trifle thou didst reject him . This is plainly held forth in Esay 28. where speaking of the Lord Jesus Christ , the foundation of salvation , ver . 16. he saith of them that reject the Gospel , that when the overflowing scourge doth pass through the earth , ( which I understand to be at the end of the world ) then saith he , It shall take you morning by morning , by day and by night shall it pass over you ; that is , continually without any intermission . And it shall be a vexation only to hear the report . A vexation , that is , a torment , or a great part of hell only to understand the report , to understand the good tydings that came into the world by Christs death for poor sinners , and you will find this to be verily the mind of the Spirit , if you compare it with Chap. 53. of Esay verse 1. where he speaks of mens turning their backs upon the tenders of Gods grace in the Gospel , he saith , Who hath believed our report , or the Gospel declared by us ? Now this will be a mighty torment to the ungodly , when they shall understand the goodness of God was so great , that he even sent his Son out of his bosome to dye for sinners , and yet that they should be so foolish , as to put him off from one time to another ; that they should be so foolish , as to lose heaven , and Christ , and eternal life in glory , for the society of a company of drunkards ; that they should lose their souls for a little sport , for this world , for a strumpet , for that which is lighter then vanity and nothing . I say , this will be a very great torment unto thee . 4. Another part of thy torment will be this , Thou shalt see thy friends , thy acquaintance , thy neighbours ; nay , it may be thy Father , thy mother , thy wife , thy husband , thy children , thy brother , thy sister , with others , in the Kingdome of heaven , and thy self thrust out . Luke 13. 28. There shall be weeping , &c. when you shall see Abraham , ( your father ) and Isaac , and Jacob , ( together with your brethren ) the Prophets in the Kingdome of heaven , and your selves thrust out . Nay , saith he , There shall come from the East , and from the West , that is , th●se that thou didst never see in all thy life before , and they shall sit down with thy friends , and thy neighbours , thy wife and thy children , in the Kingdome of Heaven , and thou for thy sins and disobedience sh●l● be shut , nay , thrust out . O wonderful ●o●ment ! 5. Again , thou shalt have none but a company of damned souls , with an innumerable company of devils to keep company with thee . While thou art in this World , the very thoughts of the devils appearing to thee makes thy flesh to tremble , and thine hair ready to stand upright on thy head . But O what wilt thou do , when not only the supposition of the devils appearing , but the real society of all the devils in hell be with thee howling and roaring , screeching and roaring in such a hideous manner , that thou wilt be even at thy wits end , and be ready to run stark mad again for anguish and torment . 6. Again , that thou mightest be tormented to purpose , the mighty God of heaven will lay as great wrath and vengeance upon thee , as ever he can , by the might of his glorious power . As I said before , Thou shalt have his wrath , not by drops , but by whole showres shall it come thunder , thunder upon thy body and soul so fast , and so thick , that thou shalt be tormented out of measure . And so saith the Scripture , 2 Thes. 1. 9. speaking of the wicked , Who shall be punished with everlasting destruction from the presence of the Lord , and from the glory of his power , when the Saints shall be admiring his goodness and glory . Again , this thou shalt have , as I said before , without any intermission , thou shalt not have any ease so long as while a man may turn himself round : thou shalt have it alwayes every hour , day and night : for their worth never dyes , but alwayes gnaws , and their fire is never quenched . As it is written in Mark 9. 7. Again , in this condition thou must be for ever , and that is as sad as all the rest . For if a man were to have all his sins laid to his charge , and communion with the devils , and as much wrath as the great God of heaven can inflict upon them . I say , if it were but for a time , even ten thousand years , and so end , there would be ground of comfort , and hopes of deliverance ; but here is thy misery , this is thy state for ever , here thou must be for ever : when thou lookest about thee , and seest what an innumerable company of howling devils thou art amongst , thou shalt think this again , this is my portion for ever . When thou h●st been in hell so many thousand years as there are stars in the firmament , or drops in the Sea , or sands on the sea-shore , yet thou hast to lye there for ever . O this one word ever , how will it torment thy Soul. Friends , I have only given a very short touch of the torments of Hell. O! I am set , I am set , and am not able to u●ter what my mind conceives of the torments of Hell. Yet this let me say to thee ▪ accept of Gods mercy through our Lord Jesus Christ , lest thou feel that with thy Conscience , which I cannot express with my Tongue , and say , I am sorely tormented in this flame . And seeth Abraham afar off , and Lazarus in his Bosome ] When the damned are in this pittiful state , surrounded with fears , with terrours , with torment and vengeance ; one thing they shall have , which is this , they shall see the happy and blessed state of Gods Children : he seeth Abraham afar off , and Lazarus in his Bosom , which as I said before , is the happy state of the Saints , when this life is ended . This now shall be so far from being an ease unto them , that it shall most wonderfully aggravate or heighten their torment , as I said before . There shall be weeping , or cause of lamentation , when they shall see Abraham , and Isaac , and Jacob , in the Kingdom of Heaven , and themselves thrust out . 2. Observe , those that die in their sins , are far from going to Heaven ; He seeth Abraham a far off , and Lazarus in his Bosom . And indeed , it is just with God , to deal with them that die in their sins , according to what they have done ; and to make them who are far from Righteousness now , to stand far from Heaven to all Eternity . Hearken to this ye stout-hearted , that are far from Righteousness , and that are resolved to go on in your sins ; when you die , you will be far from Heaven ; you will see Lazarus , but it will be afar off . Again , he seeth Abraham afar off , and Lazarus in his Bosome . These are some of the things that the damned do behold , so soon as they come into torment . Mark , And he seeth Lazarus in Abrahams Bosome . Lazarus , Who was he ? Why , even he that was so slighted , so disregarded , so undervalued by this ungodly one , while he was in the World ; he seeth Lazarus in his Bosome . From whence observe , That those who live and die the enemies of the Saints of God ; let them be never so great or stout ; let them bear never so much sway while they are in the World ; let them ●rag and boast never so much while they are here , they shall in spight of their teeths see the Saints , yea , the poor Saints , even the Lazarus's , or the ragged ones that belong to Jesus , to be in a better condition then themselves . O who do you think , was in the best condition , or who do you think , saw themselves in the best condition , he that was in Hell , or he that was in Heaven ? He that was in darkness , or he that was in light ? He that was in everlasting joy , or he that was in everlasting torments ? The one with God , Christ , Saints , Angels : the other in tormenting flames , under the curse of Gods eternal hatred , with the Devils and their Angels , together with an innumerable company of howling , roaring , cursing , ever burning Reprobates . Certainly , this observation will be easily proved to be true here in this World , by him that looks upon it with an understanding heart , and will clear it self to be true in the World to come , by such as shall go either to Heaven or to Hell. 2. The second Observation from these words . And seeth Abraham afar off , and Lazarus in his Bosom , is this , They that are the persecutors of the Saints of the Lord now in this World , shall see the Lords persecuted ones , to be they that are so highly esteemed by the Lord , as to sit , or to be in Abrahams bosom ( in everlasting glory ) though the enemies to the Children of God , did so lightly esteem them , that they scorn to let them gather up the Dogs meat that falls under their Table : this is also verified , and held forth plainly by this Parable . And therefore be not grieved , O you that are the tempted , persecuted , afflicted , sighing , praying Saints of the Lord , though your adversaries look upon you now with a disdainful , surly , rugged , proud , and haughty countenance , yet the time shall come , when they shall spie you in Abrahams Bosom . I might enlarge upon these things , but shall leave them to the Spirit of the Lord , which can better by ten thousand degrees , enlarge them on thy heart and conscience , then I can upon a piece of paper . Therefore leaving these to the blessing of the Lord , I shall come to the next Verse , and shall be brief in speaking to that also , and so passe to the rest . Verse 24. And he cryed , and said , Father Abraham , have mercy upon me , and send Lazarus , that he may dip the tip of his finger in water , to cool my tongue , for I am tormented in this flame . YOu know I told you the 22th Verse , is a discovery of the departure of the godly , and the ungodly out of this life ; where he saith , The beggar died , and the rich man also died . The 23. Verse , is a discovery of the proper places , both of the godly , and the ungodly after death ; one being in Abrahams Bosom , or in glory , the other in Hell. Now this 24 Verse , is a discovery of part of the too late repentance of the ungodly , when they are dropt down into Hell. And he cryed , and said , Father Abraham , have mercy upon me . ] From these words , And he cryed , we may observe , first , What a change the ungodly will have , when they come into Hell. He cried ; it is like he was laughing , jesting , jearing , drinking , mocking , swearing , cursing , prating , pers●cuting of the godly in his prosperity , among his filthy companions ; but now the case is otherwise , now he is in another frame , now his proud , flout , currish carriage is come down . And he cryed . The laughter of the ungodly will not last alwayes , but will be sure to end in a cry , The tryumphing of the wicked is short , Job 20 5. Consider , you must have a change , either here or in Hell. If you be not new creatures , regenerate persons , new-born Babes in this World before you go hence , your note will be changed , your conditions will be changed ▪ for if you come into Hell , you must cry . O did but the singing drunkards , when they are making merrie on the Ale-bench , think on this , it would make them change their note , and cry , What shall I do ? whither shall I go when I die ? But as I said before , the Devil , as he labours to get poor souls to follow their sins , so he labours also to keep the thoughts of eternal damnation out of their mindes ; and indeed ▪ these two things are so nearly linked together , that the Devil cannot well get the Soul to go on in sin with delight , unless he can keep the Thoughts of that terrible after-clap out of their minds . But let them know , that it shall not always be thus with them ; for if when they depart , they drop down into Eternal Destruction , they shall have such a sence of their sins , and the punishment due to the same , that it shall make them to cry . And he cryed . O what an alteration will there be among the ungodly , when they go out of this World ! it may be a Fortnight or a Moneth before their departure , they were light , stour , surly , drinking themselves drunk , slighting God's People , mocking at goodness , and delighting in sin ; following the World , seeking after Riches , faring deliciously , keeping company with the bravest ; but now they are dropt down into Hell , they cry . A little while ago they were painting their Faces , feeding their Lusts , following their Whores , robbing their Neighbours , telling of Lies , following of Plays , and Sports , to pass away the time ; but now they are in Hell , they do cry . It may be last Year they heard some good Sermons , was invited to receive Heaven , was told their sins should be pardoned , if they closed in with Jesus ; but refusing his profers , and slighting the Grace that was once tendered , they are now in Hell , and do cry . Before they had so much time ( they thought ) that they could not tell how to spend it , unless it were in Hunting , and Whoring , in dancing and playing , and spending whole hours ; yea , days , nay weeks , in the Lusts of the Flesh , but when they depart into another place , and begin to lift up their Eyes in Hell , and consider their miserable , and irrecoverable condition , they will cry . O what a condition wilt thou fall into , when thou dost depart this World , if thou depart unconverted , and not born again , thou hadst better have been smother'd the first hour thou wast born ; thou hadst better have been plucked one Limb from another ; thou hadst better have been made a Dog , a To●d , a Serpent ; nay , any other Creature in the visible World , than to die unconverted ; and this thou wilt find to be true , when in Hell thou dost life up thine Eyes , and dost cry . Here then before we go any further , you may see , that it is not without good ground , that these words are here spoken by our Lord , That when any of the ungodly do depart into Hell , they will cry . Cry , why so ? 1. They will cry to think , that they should be cut off from the Land of the Living , never more to have any footing therein . 2. They will cry to think , that the Gospel of Christ should be so often proffered them , and yet they are not profited by it . 3. They will cry to think , that now , though they would never so willingly repent and be saved , yet they are past all Recovery . 4. They will cry to think , that they should be so foolish as to follow their pleasures , when others were following of Christ , Luke 13. 28. 5. They will cry to think , that they must be separated from God , Christ , and the Kingdom of Heaven , and that for ever . 6. To think , that their crying will now do them no good . 7. To think , that at the Day of Judgment , they must stand at the left hand of Christ , among an innumerable Company of the Damned Ones . 8. They will cry to think , that Lazarus , whom once they slighted , must be of them that must sit with Christ to judge , or together with Christ , to pass a Sentence of Condemnation on their Souls for ever and ever , 1 Cor. 6. 2 , 3. 9. Cry to think , that when the Judgment is over , and others are taken into the everlasting Kingdom of Glory , then thou must depart back again into that Dungeon of Darkness , from whence thou camest out , ( ●o appear before that terrible Tribunal ) where thou shalt be tormented so long as Eternity lasts , without the least intermission or ease . How sayest thou , O thou wanton proud , swearing , lying , ungodly Wretch , whether this be to be slighted , and made a mock at . And again , tell me now , if it be not better to leave sin , and to close in with Christ Jesus , notwithstanding that Reproach thou shalt meet with for so doing , than to live a little while in this World in pleasures , and feeding thy Lu●●s , in neglecting the welfare of thy Soul and refusing to be justified by Jesus , and in a moment to drop down to Hell , and to cry ? O consider , I say consider bet●●es , and put not off the Tenders of the Grace of our Lord Jesus Christ , lest you lift up your Eyes in Hell , and cry for anguish of Spirit . And he cryed and said , Father Abraham have mercy upon me , and send Lazarus , &c. These words do not o●●●●●old forth the lamentable Condition of the Damned , and their lamentable howling and crying one under their anguish of spirit , but also they do signifie to us ( as I said before ) their too late Repentance ; and also , that they would very willingly , if they might , be set at liberty from that everlasting ●●●ery , that by their sins they have plunged themselves into . I say , these words do hold forth a desire that the Damned have , to be delivered from those Torments that they now are in : O Father Abraham , saith he , have mercy upon me , and send Lazarus , that he may dip the tip of his finger in water , and cool my Tongue , for I am tor●●●ted in this flame . These words , Father Abraham may have some difficulty in them . It is possible , that some may think them to be meant of Abraham , and those ; or him that ctieth out here , to be the Jews . Or it may be some may understand it to be GOD , or Jesus Christ his Son , which I rather suppose it may be , that is here cried out unto , because you find the same Cry to him , as it were uttered by the ungodly in other places of the Scripture ; as in Luke 13. vers . 25 , 26. Then shall they say , Lord , Lord , we have eat and drunk in thy presence , and thou hast taught in our streets . Nay more , In thy Name have we cast out Devils , and in thy Name done many wonderful Works . This was just at their rejection . And again in Matth. 25. 11. They cry again to him , even to Jesus , Lord , Lord , open to us . And he there again gives them a Repulse , as also in this Parable . But however , or whosoever Abraham is , yet these Truths may be observed from the words . 1. That the Damned , when in an irrecoverable estate , will seek for , or desire deliverance from the Wrath that they are , and shall be in for Eternity , Surely , in the Floud of great Waters , they shall not come nigh unto him . 2. That they will pray ( if I may so call it ) earnestly for deliverance from their miserable estate . These two Things are clear from the words . For mark , He not onely said , Father Abraham , have mercy upon me . But he cried , and said , Father Abraham have mercy on me . From whence , take a third observation , and that is , There is a time coming , wherein though men shall both cry and pray , yet they are like to have no mercy at the Hands of God ; for so was this man served , as I shall further shew by and by when I come to it . Some People are so deluded by the Devil , as to think that God is so merciful , as to own or regard any thing for prayer ; They think any thing will go for currant and good satisfaction , while they are here in this World , through ignorance of the true nature of the Mercy of GOD , and the knowledge in what way God is satisfied for Sinners . Now I say , through ignorance they think , that if they do but mutter over some form of prayers , though they know not what they say , not what they request , yet God is satisfied , yea , very well satisfied with their doings ; when alas ! there is nothing less . O Friends , I beseech you to look about you , and seek in good earnest for the Spirit of Christ , so to help you now , ●o strive and pray , and to inable you to lay hold of Christ , that your Souls may be saved , lest the time come , that though you cry and p●ay , and wish also that you ●ad ●●●d hold on the Lord Jesus , yet you must , and shall be damned . Then 〈…〉 ▪ th●● though God be willing to save Sinners at some time , yet this time do●h not always l●st . No , he that can find in his 〈◊〉 to turn hi● back upon Jesus Christ now , 〈◊〉 〈◊〉 the 〈◊〉 〈◊〉 upon him hereafter , when he may cry and pray for mercy , and yet go without it . God will have a time to meet with them , that now do not seek after him : They shall have a time , yea , time enough hereafter to repent their Folly , and to befool themselves , for turning their backs upon the Lord Jesus Christ. I will laugh at their Calamities , saith he , and mock when their fear cometh , Prov. 1. 26 , 27. Again , this should admonish us to take time while it is proffered , le●t we repent us of our unbelief and Rebellion , when we are deprived of it . Ah Friends ! Time is precious , an hours time to hear a Sermon is precious : I have sometimes thought thus with my self , Set the case the Lord should send two or three of his Servants , the Ministers of the Gospel , to Hell among the Damned with this Commission ; Go ye to Hell , and preach my Grace to those that are there : Let your Sermon be an hour long , and hold forth the Merits of my Sons Birth , Righteousness Death , Resurrection , Ascension , and Intercession with all my Love in him , and proffer it to them ; telling them ▪ that now once more , and but once , do I proffer the means of Reconciliation to them . They who are now roaring , being past hope , would then leap at the least proffer of Mercy : Oh they that could spend whole Days , Weeks , nay Years , in rejecting the Son of God , would now be glad of one Tender of that Mercy . Father , saith he , have mercy on me . Again , from these words you may observe , that Mercy will be welcome , when Souls are under Judgment : Now his Soul is in the fire , now he is under the Wrath of God , now he is in Hell , there to be tormented ; now he is with the Devils and damned Spirits , now he feels the Vengeance of God : Now , oh now , have mercy on me . Here you may see , that Mercy is prized by them that are in Hell , they would be glad if they could have it . Father have Mercy on me ; For my poor Souls sake send me a little Mercy . And send Lazarus , that he may dip the tip of his finger in water , and cool my Tongue . These words do not onely hold forth , that the ungodly have a desire of Mercy , but what those Mercies are , that these poor Creatures would be glad of . As first , To have the company of a Lazarus , granted to them , Father Abraham have mercy upon me , and send Lazarus . Now Lazarus was he that was beloved of God , and also he that was hated of them . Therefore , 2. Observe , That those Saints that the World in their Life-time could not in●ure , now they are departed , they would be glad to have society with them . O now send Lazarus , though the time was when I cared not for him , yet now let me have some Society with him . Though the world disregard the society of Gods children now , yet there is a time coming in which they would be glad to have the least company with them . Nay , do but observe , those of the Saints that are now most rejected by them , even from them shall they be glad of comfort , if it might be . Send Lazarus ; he that I slighted more than my dogs , he that I could not endure should come into my house , but must lye at my gate , send him : Now Lazarus shall be welcome to me , now do I desire some comfort from him ; but he shall go without it . From whence again observe , That there is a time coming , O ye surly dogged persecutors of the Saints , that they shall slight you as much as ever you slighted them . You have given them many an hard word , told many a lie of them , given them many a blow : And now in your greatest need and extremity they shall not pity you . The Righteous shall rather rejoyce when he seeth the vengeance of God upon thee , Psal. 58. 10. Again , Send Lazarus . From whence observe , That any of the Saints shall then be owned by you to be Saints . Now ye look upon them to be of the Sect with Hymeneus and Philetus , but then you shall see them to be the Lazarus's of God , even Gods dear Children . Though now the Saints of the Lord will not be owned by you , because they are beggerly , poor , low , contemptible among you , yet the day is coming that you shall own them , desire their company , and wish for the least courtesie from them . Send Lazarus that he may dip the tip of his finger in water , and cool my tongue , for I am tormented in this flame . Thus shall the souls that abide in their sins , cry out in the bitterness of their spirits , with wonderful anguish and torment of conscience , without intermission ▪ that he may dip the tip of his finger in water and cool my tongue . That he , namely , the man who before I scorned should eat with the dogs of my flock , that before I slighted and had no regard of , that I shut out of door , send him , that he may dip the tip of his finger in water and cool my tongue . Now these words , that he may dip the tip of his finger in water , &c. do hold forth the least friendship , or favour ; As if he should have said , Now I would be glad of the least mercy , now I would be glad of the least comfort , though it be but one drop of cold water on the tip of his finger . One would have thought that this had been a small request , a small courtesie , one drop of water , what is that ? Take a pail full of it , if that will do thee any good . But mark , he is not permitted to have so much as one drop , not so much as a man may hold upon the tip of his finger . This signifies , That they that fall short of Christ , shall be tormented even as long as eternity lasteth , and shall not have so much as the least ease , no not so long as while a man may turn himself round , not so much leave as to swallow his spittle , not a drop of cold water . O that these things did take place in your hearts , how would it make you to seek after rest for your souls before it be too late , before the Sun of the Gospel be set upon you . Consider , I say , the misery of the ungodly that they shall be in , and avoid their vices by closing in with the tenders of mercy , lest you partake of the same portion with them , and cry out in the bitterness of your souls , One drop of cool water and cool my tongue . For I am tormented in this flame . Indeed the reason why the poor world do not so earnestly desire for mercy is , partly because they do not so seriously consider the torment that they must certainly fall into if they die out of Christ. For let me tell you , did but poor souls indeed consider that wrath that doth by right fall to their shares because of their sins against God , they would make more haste to God through Christ for mercy then they do . Then we should have them say , it is good closing with Christ to day before we fall into such distress . But why is it said , Let him dip the tip of his finger in water and cool my tongue ? Because that as the several members in the body have heir share in sin , and committing of that , so the several members of the body , shall at that time be punished for the same . Therefore when Christ is admonishing his disciples , that they should not turn aside from him ; and that they should rather fear and dread the power of their God than any other power , he saith , Fear him therefore , that can cast both [ body ] and soul into hell , Luke 12. 4. And again , Fear him that can destroy both soul and body in hell . Here is not one member only , but all the body , the whole body , of which the hands , feet ; eyes , ears , and tongue are members . And I am perswaded , that though this may be judged carnal by some now , yet it will appear to be a truth then to the greater misery of those who shall be forced to undergo , that which God in his just Judgment shall inflict upon them . O then they will cry , one dram of ease for my cursing , swearing , lying , jearing tongue . Some ease for my b●agging , braving , flattering , threatning , dissembling tongue : Now men can let their tongues run at randome ▪ as we use to say , now they will be apt to say , Our tongues are our own , who shall controle them ? Psal. 12. 4. But then they will be in another mind . Then O that I might have a little ease for my deceitful tongue . Methinks sometimes to consider how some men do let their tongues run at random , it makes me marvel . Surely , they do not think they shall be made to give an account for their offending with their tongue . Did they but think they shall be made to give an account to him who is ready to judge the quick and the dead , surely they would be more wary of , and have more regard unto their tongue . The tongue , saith James , is an unruly member full of deadly poyson , it setteth on fire the whole frame of nature , and is set on fire of hell , Jam. 2. The tongue , how much mischief will it stir up 〈◊〉 a very little time ? How many blows and wounds doth it cause ? How many times doth it ( as James saith ) curse man ? How oft is the tongue made the conveyer of that hellish poyson that is in the heart , both to the dishonour of God , the hurt of its neighbours , and the utter ruine of its own soul ? And do you think the Lord will sit still ( as I may say ) and let thy Tongue run as it lists , and yet never bring you to an account for the same ? No , stay ; The Lord will not alwayes keep silence , but will reprove thee , and set thy sins in order before thine eyes , O sinner . Yea , and thy Tongue , together with the rest of thy members , shall be tormented for sinning . And I say , I am very confident ▪ that though this be made light of now , yet the time is coming , when many poor souls will rue the day that ever they did speak with a tongue : O , will one say , that I should so disregard my tongue . O that I , when I said so and so , had before bitten off my tongue ! that I had been born without a tongue ! my tongue , my tongue , a little water to cool my tongue , for I am tormented in this flame ; even that flame that my tongue , together with the rest of my members , by sinning have brought me to . Poor Souls now will let their tongues say any thing for a little profit , for two pence or three pence gain . But , O what a grief will this be at that day , when they together with their tongue must smart for that which they by their tongues have done while they were in this world . Then you that love your souls , look to your tongues , lest you bind your selves down so fast to hell with the sins of your tongues , that you will never be able to get loose again to all eternity . For by thy words thou shalt be condemned , if thou have not a care of thy tongu . For I say unto you , that for every idle word that men shall speak , he shall give an account thereof in the day of judgment , Matth. 1● . 36. Verse 25. But Abraham said , Son , remember , that thou in thy life-time hadst thy good things , and likewise Lazarus evill things , now he is comforted , and thou art tormented . THese words are the answer to the request of the damned . The Verse before ( as I told you ) is a discovery of the desires they have after they depart this world . Here is the answer , Son , Remember , &c. The answer signifies thus much , That instead of having any relief or ease , they are hereby the more tormented , and that by fresh recollections , or by bringing afresh their former ill-spent life , while in the world , into their remembrance : Son , Remember , thou hadst good things in thy life-time ; As much as if he had said , Thou art now sensible what it is to lose thy Soul , thou art now sensible what it is to put off repentance ; thou art now sensible that thou hast befooled thy self in that thou didst spend that time in seeking after outward , momentary , earthly things , which thou shouldest have spent in seeking to make Jesus Christ sure to thy soul ; and now through thy anguish of spirit , in the pains of hell thou wouldst enjoy that which in former time thou didst make light of ; but alas , thou art here beguiled and altogether disappointed , thy crying will now avail thee nothing at all , This is not the acceptable time . 2 Cor. 6. 2. This is not a time to answer the desires of damned Reprobates ; If thou hadst cryed out in good earnest while grace was offered , much might have been , but then thou wert careless , and didst turn the forbearance and goodness of God into wantonness : wert thou not told , that these who would not hear the Lord when he did call , should not be heard ( if they turned away from him ) when they did call , Prov. 1. 24. to 28. But contrariwise he would lough at their calamity , and mock when their fear did come . Now therefore instead of expecting the least drop of mercy and favour , call into thy mind how thou didst spend those days which God did permit thee to live ; I say , remember , that in thy life-time thou didst behave thy self rebelliously against the Lord , in that thou wert careless of his Word and Ordinances , yea , and of the welfare of thine own soul also : therefore , now I say , instead of expecting or hoping for any relief , thou must be forced to call to remembrance thy filthy waies , and feed upon them to thine everlasting astonishment and confusion . From these words therefore which say , Remember that thou in thy life time hadst thy good things . There are these things to be taken notice of . 1. They that by putting off repentance , and living in their sins , lose their souls , shall instead of having the least measure of comfort , when they come into hell , have their ill-spent life alwayes very fresh in their remembrance . While they live here , they can sin and forget it , but when they depart they shall have it before them , they shall have a remembrance , or their memory notably enlightened , and a clearer , and a continual sight of all their wicked practices , that they wrought and did while they were in the World. Son , remember , saith he , then you will be made to remember . 1. How you were born in sin , and brought up in the same . 2. Remember how thou hadst many a time the Gospel preached to thee for taking away of the same , by him whom the Gospel doth hold forth . 3. Remember that out of love to thy sins and lusts , thou didst turn thy back on the tenders of the same Gospel of good tidings and peace . 4. Remember that the reason why thou didst lose thy Soul was , because thou didst not close in with free grace , and the tenders of a loving and freehearted Jesus Christ. 5. Remember how near thou wast to turning at such and such a time , only thou wast willing to give way to thy lusts when they wrought , to drunkards when they called , to pleasures when they proffered themselves , to the cares and incumbrances of the world , which like so many thorns did choak that or those convictions that were set on thy heart . 6. Remember how willing thou wast to satisfy thy self with an Hypocrites hope , and with a notion of the things of God without the real power and life of the same . 7. Remember how thou , when thou wert admonished to turn , didst put off turning and repe●●ng till another time . 8. Remember how thou didst dissemble at such ● time ●●e at such a time , cheat thy neighbour at such a time , mock , slout , scoff , taunt , hate , persecute the people of God at such a time , in such a place , among such company . 9. Remember that while others were met together in the fear of the Lord to seek him , thou wast met with a company of vain companions to sin against him ; while the Saints were a praying , thou were a cursing ; while they were speaking good of the name of God , thou wert speaking evil of the Saints of God. O then thou shalt have a scalding hot remembrance of all thy sinful thoughts words and actions , from the very first to the last of them that ever thou didst commit in all thy life time : Then thou wilt find that Scripture to be a truth , ( Deut. 28. 65 , 66 , 67. ) The Lord shall give thee there a trembling heart , and failing of eyes , and sorrow of mind . And thy life shall hang in doubt before thee , and thou shalt fear day and night , and shalt have none assurance of thy life . In the morning , thou shalt say , would God it were even : and at even thou shalt say , would God it were morning ; for the fear of thine heart wherewith thou shalt fear , and for the sight of thine eyes which thou shalt see . Nay , thou wilt find worse things to thy wo then this Scripture doth manifest . For indeed there is no tongue able to express the horrour , terrour , torment , and eternal misery , that those poor souls shall undergo , without the least mitigation or ease and a very great part of it shall come from that quick , full , and continual remembrance of their sins that they shall have . And therefore there is much weight in these words , Son , remember that thou in thy life time hadst thy good things . From these words you see this is to be observed , that the ungodly shall remember , or have in remembrance the mispending their lives , Remember that in thy life time thou hadst thy good things . You may take these words good things either simply , for the things of this world , which in themselves are called , and may be called good things , or else with these words , namely , ( the things of this life ) all the pleasures , delights , profits , and vanities , which the ignorant people of the world do count their good things , and do very much cheer themselves therewith . Soul , soul , eat , drink and be merry ▪ for thou hast much goods laid up for many years , Luke 12. 20. Now I say , God , according to his glorious Power and Wisdome , will make poor Creatures have alwayes in their minds a fresh and clear remembrance of their ill-spent life ; he will say unto them , Remember , remember , that in thy life-time , it was thus and thus with thee , and in thy life-time thy carriage was so and so . If Sinners might have their choice , they would not have their sins and transgressions so much in remembrance ; as is evident by their carriages here in this Would : for they will not endure to entertain a serious thought of their filthy life , they put far away the evil day , Amos 6. 3. Ezek. 12. 27. but will labour by all means to put the thought of it out of their mind : but there they shall be made to remember to purpose , and to think continually of their ungodly deeds . And therefore it is said , that when our Lord Jesus comes to Judgment , it will be to convince the ungodly world of their wickel and ungodly deeds . Mark , To convince them , Jude 14 , 15. They will not willingly take notice of them now : But then they shall hereafter in spite of their teeth . And also between this and then , these that die out of Christ shall be made to see , acknowledg , and confess , do what they can , when they lift up their eyes in hell , and remember their transgressions . God will be a swift witness against them , Mal. 3. 5. and will say , Remember what thou didst in thy life-time , how thou didst live in thy life time . Ha Friend ! If thou dost not in these days of light remember the days of darkness , Eccles. 11. 8. ( the days of Death , Hell , and Judgment ) thou shalt be made in the days of Darkness , Death , Hell , and at the Judgment too , to remember the days of the Gospel , and how thou didst disregard them too , to thy own destruction , and everlasting misery . This is intimated in that 25. of Matthew . Remember that in thy life-time thou hadst thy good things . ] The great God , instead of giving the ungodly any ease will even aggravate their Torments , first , by slighting their perplexities , and by telling of them what they must be thinking of : Remember , saith he , O ye lost Souls , that you had your joy in your life-time , your peace in your life-time , your comforts , delights , ease , wealth health , your Heaven , your Happiness , and your Portion in your life-time . O miserable state ! Thou wilt then be in a sad condition indeed , when thou shalt see that thou hast had thy good Things , thy best Things , thy pleasant Things ; for that is clearly signified by these words , Remember that thou in thy life-time hadst thy good things , or all the good things thou art like to have . From whence take notice of another Truth ( though it be a dreadful one ) which is this ; There are many poor Creatures , who have all their good , sweet , and comfortable Things in this Life , or while they are alive in this World : Remember , saith h●● that in thy life-time thou hadst thy good things , Psal. 17. 14. The Wickeds good Things will shortly have an end ; They will last no longer with them than this Life , or their Life-●●ne . That Scripture was not written in vain , It is like the crackling of Thorns under a Pot , make a little blaze for a suddain , a little heat for a while , but come and consider them by and by , and instead of a comfortable heat , you will find nothing but a few dead Ashes ; and instead of a flaming fire , nothing but a smell of smoak . There is a time coming , that the ungodly would be glad of a better portion , when they shall see the vanity of this ; that is , when they shall see what a poor thing it is , for a man to have his portion in this World. 'T is true , while they are here on this side Hell , they think there is nothing to be compared with Riches , Honours , and Pleasures in this World ; which makes them cry out , Who will shew us any good , Psal. 4. 6. that is comparable to the pleasures , profits , and glory of this World ? But then they will see there is another thing that is better , and of more value then Ten Thousand Worlds . And seriously Friends , will it not grieve you , trouble , perplex , and torment you , when you shall see that you lost Heaven for a little pleasure and profits in your Life-time ; certainly , it will grieve you and perplex you exceedingly to see what a blessed Heaven you left for a ▪ Dunghil World ▪ Oh! that you did but believe this , that you did but consider this , and say within your selves , What , shall I be contented with my portion in this World ? What , shall I lose Heaven for this World ? I say , consider it while you have Day-light , and Gospel-light , while the Son of God doth hold out Terms of Reconciliation to you , least you be made to hear such a voice as this is , Son , remember , that in thy life-time thou hadst thy good things : Thy comforts , thy joys , thy ease , thy peace , and all the Heaven thou art like to have : O poor Heaven ! O short pleasures ! what a pitiful thing it is to be left in such a case . Soul consider , is it not miserable to lose Heaven for 20 , 30 , or 40 Years sinning against God ? When thy Life is done , thy Heaven is also done ; when Death comes to separate thy Soul and Body , in that day also thou must have thy Heaven and Happiness separated from Thee , and Thou from That . Consider these Things betimes , lest Thou have thy portion in thy Life-time . For if in this life onely we have our portion , we are of all people the most miserable , ● Cor. 15. 19. Again consider , that when other men ( the Saints ) are to receive their good things , then thou hast had thine : When others are to enter into joy , then thou art to leave and depart from thy joy : When others are to go to God , thou must go to the Devil . Oh miserable ! thou hadst better thou hadst never been born , than to be an Heir of such a portion ; Therefore , I say , have a care it be not thy condition . Remember , that thou hadst thy good things , and Lazarus evil things . These words do not onely hold forth the misery of the Wicked in this Life , but also great consolation to the Saints , where he saith , And Lazarus evil things ; That is , Lazarus had his Evil Things in his Life-time , or when he was in the World. From whence observe , 1. That the Life of the Saints , so long as they are in this World , is attended with many Evils or Afflictions , which may be discovered to be of divers Natures , as saith the Scripture . Many are the troubles of the Righteous , but the Lord delivereth him out of all . 2. Take notice , that the Afflictions or Evils , that accompany the Saints , may continue with them their Life-time , so long as they live in this Vale of Tears ; Yea , and they may be divers , that is , of several sorts ; some outward , some inward , and that as long as they shall continue here below , as hath been the Experience of all Saints in all Ages ; and this might be proved at large , but I onely hint in these Things , although I might enlarge much upon them . 3. The Evils that do accompany the Saints will continue with them no longer than their Life-time : and here indeed lies the comfort of Believers , the Lazarus's , the Saints , they must have all their bitter Cup wrung out to them in their Life-time : Here must be all their Trouble , here must be all their Grief . Behold , saith Christ the World shall rejoyce , but you shall lament ; but your mourning shall , mark , it shall be turned into joy , Joh. 16. 2. You shall lament , you shall be sorrowful , you shall weep in your Life-time , but your sorrow shall be turned into joy , and your joy no man ( let him be what he will , no man ) shall take away from you . Now if you think , when I say the Saints have all their Evil Things in their Life-time , that , I mean , they have nothing else but Trouble in this their Life-time , this is your mistake : For let me test you , That though the Saints have all their Evil Things in their Life-time , yet even in their Life-time they have also joy unspeakable , and full of glory , while they look not at the things that are seen , but at the things which are not seen . The joy that the Saints have sometimes in their hearts , by a believing consideration of the good Things to come when this Life is ended , doth fill them fuller of joy , than all the Crosses , Troubles , Temptations , and Evils , that accompany them in this Life , can fill them with grief , 2 Cor. 4. But some Saint may say , My troubles are such as are ready to overcome me . Answ. Yet be of good comfort , they shall last no longer than thy Life-time . But my Trouble is , I am perplexed with an heart full of corruption and sin , so that I am much hindred in walking with God. Answ. 'T is like so , but thou shalt have these Troubles no longer than thy Life-time . But I have a cross Husband , and that 's a great grief to me . Well , but thou shalt be troubled with him no longer than thy Life-time , and therefore be not dismaid , be not discomforted , thou shalt have no Trouble longer than this Life-time . Art thou troubled with cross Children , cross Relations , cross Neighbours ? They shall trouble thee no longer than this Life-time . Art thou troubled with a cunning Devil , with unbelief ; yea , let it be what it will , thou shalt take thy farewel of them all ( if thou be a Believer ) after thy Life-time is ended . O excellent ! Then God shall wipe away all Tears from your Eyes ; There shall be no more Death , nor Sorrow , nor crying , nor any more pain ; for the former Things are passed away . But now , on the contrary , if thou be not a right and sound Believer ; Then though thou should'st live a Thousand Years in this World , and meet with sore Afflictions every day ; Yet these Afflictions , be they never so great and grievous , they are nothing to that Torment that will come upon thee , both in Soul and in Body , after this Life is ended . I say , be what thou wilt , if thou be found in unbelief , or under the first Covenant , thou art sure to smart for it at the time when thou dost depart this World ? But the Thing to be lamented is , For all this is so sad a condition to be fallen into , yet poor Souls are for the most part sensless of it ; yea , so sensless ( at sometimes ) as though there was no such misery to come hereafter . Because the Lord doth no immediately strike with his Sword , but doth bear long with his Creature , waiting that he might be gracious : Therefore , I say , the Hearts of some of the Sons of Men , are wholly set upon it to do mischief , Eccles. 8. 11. And that forbearance and goodness of God , that one would think should lead them to Repentance ; the Devil hardening of them by their continuing in sin , and by blinding their Eyes , as to the end of God's forbearance toward them , they are led away with a very hardned and sensless heart , even until they drop into Eternal Destruction . But poor hearts , they must have a time in which they must be made sensible of their former Behaviours , when the just Judgments of the Lord shall flame about their Ears , insomuch that they shall be made to cry out again with anguish , I am sorely tormented in this flame . But now he is comforted , and thou art tormented . As if he should say , Now hath God recompenced both Lazarus and you , according to what you sought after , while you were in this World : As for your part , you did neglect the precious Mercy and goodness of God , you did turn your Back on the Son of God , that came into the World to save sinners : You made a Mock of preaching the Gospel ; You was admonished over and over , to close in with the loving kindness of the Lord in his Son Jesus Christ. The Lord let you live 20 , 30 , 40 , 50 , 60 , Years ; all which time , you , instead of spending it , to make your Calling and Election sure , Job 21. 29 , 30. did spend it in making of Eternal Damnation sure to thy Soul. And also Lazarus , he in his Life-time did make it his business to accept of my Grace and Salvation in the Lord Jesus Christ. When thou wast in the Alehouse , he frequented the Word preached ; when thou wert jearing at goodness , he was sighing for the sins of the times , Eccles. 9. 4. While thou wert swearing , he was praying : In a word , while thou wert making sure of Eternal Ruine , he , by Faith in the Bloud of the Lord Jesus Christ , was making sure of Eternal Salvation . Therefore , Now he is comforted , and thou art tormented . Here then you may see , that as the Righteous shall not be always void of comfort and blessedness ; so neither shall the ungodly go always without their punishment . As sure as God is in Heaven , it will be thus : They must have their several portions . And therefore , you that are the Saints of the Lord follow on , be not dismayed , For asmuch as you know that your labour is not in vain in the Lord , 1 Cor. 15. last Verse . Your portion is Eternal Glory . And you that are so loath now to close in with Jesus Christ , and to leave your sins , to follow him , Your day is coming , Psal. 37. 13. in which you shall know , that your sweet morsels of sin , that you do so easily take down , Job 20. 12 , 13 , 14. and it scarce troubles you , will have a time so to work within you to your Eternal Ruine , that you will be in a worse condition , than if you had ten thousand Devils tormenting of you : Nay , you had better have been plucked Limb from Limb a thousand times ( if it could be ) than to be partakers of this Torment , that will assuredly , without Mercy , lie upon you . Vers. 26. And besides all this , between us and you , there is a great Gulf fixed , so that they which would go from hence to you cannot , neither can they come to us , that would come from thence . THese words are still part of that Answer , that the Souls in Hell shall have for all their Sobbings , Sighing ●grievous Cries , Tears and Desires , that they have , to be released out of those intollerable pains they feel , and are perplexed with . And O , methinks the words at the first view , if rightly considered , are enough to make any hard-hearted sinner in the World to fall down dead . The verse I last spake to was , and is a very terrible one , and aggravates the Torments of poor sinners wonderfully . Where he saith , Remember , that thou in thy life time hadst thy good things , and Lazarus his Evill things , &c. I say , these words are very terrible to those poor Souls that die out of Christ. But these latter words do much more hold out their sorrow . They were spoken , as to the present condition then upon the sinner : These do not onely back the former , but do yet further aggravate their misery , holding forth that which will be more intollerable : The former Verse is enough to smite any sinner into a swound , but this to make him fall down dead . Where he saith , And besides all this : There is still something to aggravate thy misery yet far more abundantly ; I shall briefly speak to the words , as they have relation to the Terrour spoken of in the verses before . As if he had said , Thou thinkest thy present state unsupportable , it makes thee sob and sigh , it makes thee to rue the time that ever thou wert born : Now thou findest the want of Mercy ; now thou wouldst leap at the least dram of it ; now thou feelest what it is to slight the Tenders of the Grace of God ; now it makes thee to sob , sigh , and roar exceedingly , for the anguish that thou art in . But besides all this , I have other Things to tell thee of , that will break thine heart indeed . Thou art now deprived of a Being in the World ; Thou art deprived of hearing the Gospel , the Devil hath been too hard for thee , and hath made thee miss of Heaven : Thou art now in Hell among an innumerable Company of Devils , and all thy sins beset thee round ; Thou art all over wrapped in flames , and canst not have one drop of water to give thee any ease ; Thou cryest in vain , for nothing will be granted ; Thou seest the Saints in Heaven , which is no small trouble to thy Damned Soul ; Thou seest , that neither God nor Christ takes any care to ease thee , or to speak any comfort unto thee . But besides all this , There thou art , and there thou art like to lie , never think of any ease , never look for any comfort ; Repentance now will do thee no good , the Time is past , and can never be called again ; look what thou hast now , thou must have for ever . 'T is true , I speak enough before to break thine heart asunder , But besides all this , there lye and swim in flame for ever : these words , Besides all this , are terrible words indeed . I will give you the scope of them in a similitude . Set case you should take a man , and tye him to a stake , and with red hot pincers , pinch off his flesh by little pieces for two or three years together , and at last , when the poor man cryes out for ease and help , the tormentors answer , Nay , but besides all this , you must be handled worse . We will serve you thus these 20. years together , and after that we will fill your mangled body full of scalding lead , or run you through with a red hot spit , would not this be lamentable ? yet this is but a flea-biting to the sorrows of these that go to hell ; for if a man were served so , there would ere it were long be an end of him . But he that goes to Hell shall suffer ten thousand times worse torments then these , and yet shall never be quite dead under them . There they shall be ever whining , pining , weeping , mourning , ever tormented without ease , and yet never dissolved into nothing ; if the biggest devil in hell might pull thee all to peices , and rend thee small as dust , and dissolve thee into nothing , thou wouldest count this a mercy . But here thou mayest lye and fry , scorch and broil , and burn for ever . For ever , that is a long while , and yet it must be so long . Depart from me , saith Christ , into everlasting fire , into the fire that burns for ever , prepared for the devils and his Angels , Mat. 25. 41. Oh , thou that wert loath to foul thy foot if it were but dirty , or did but rain ; thou that wert loath to come out of the Chimney corner if the wind did but blow a little cold ; and wert loath to go half a mile , yea , half a furlong to hear the Word of God , if it were but a little dark ; thou that wert loath to leave a few vain companions to edify thy Soul ; thou shalt have fire enough , thou shalt have night enough , and evil company enough , thy belly full if thou miss of Jesus Christ ; and besides all this , thou shalt have them for ever and for ever . O thou that dost spend whole nights in carding and dicing , in rio●ing and wantonness , thou that countest it a brave thing to swear as fast as the bravest , to spend with the greatest spend-thrift in the Countrey : thou that lovest to sin in a corner when no body sees thee ! O thou that for by-ends dost carry on an hypocrites profession , because thou wouldest be counted some body among the children of God , but art an enemy to the things of Christ in thine heart ; thou that dost satisfy thy self , either with sins , or a bare profession of godliness ; thy soul will fall into extream torment , and anguish , so soon as ever thou dost depart this world , and there thou shalt be weeping and gnawing thy teeth . Matth. 8. 11 , 12. And besides all this , thou art like never to have any ease or remedy , never look for any deliverance , thou shal● dye in thy sins , and be tormented as many years as there are stars in the firmament , or sands on the sea-shore ; and besides all this , thou must abide it for ever . And besides all this , Between us and you there is a great gulf fixed , so that they which would pass from hence to you cannot , neither can they c●me to us that would come from thence . There is a great gulf fixed . ] You will say , what is that ? Answ. It is a nice question , therefore , first seek thou , rather to enter in at the straight gate , than curiously to enquire what this gulf is . But 2dly , If thou wouldest needs know , if thou do fall short of heaven , thou wilt find it this : namely , The everlasting Decree of God ; that is , There is a Decree gone forth from God , That those who fall short of heaven in this world , God is resolved they shall never enjoy it in the world to come . And thou wilt find this gulf so deep , that thou shalt never be able to wade through it as long as eternity lasts . As Christ saith , Agree with thine adversary quickly , while thou art in the way with him , lest he hale thee to the Judg , and the Judg deliver thee to the Officer , and thou be cast into Prison ▪ I tell thee , thou shalt in no wise come out thence ( there is the gulf ) the Decree ; thou shalt not depart thence , till thou hast paid the uttermost farthing , or very last mite , Luke 12. 58 , 59. These words therefore , there is a great gulf fixed , I do understand to be the everlasting Decree of God : God hath Decreed , That those who go to Heaven , shall never go from thence again into a worse place ; and also those that go to hell , and would come out , they shall not come out thence again . And friend , this is such a gulf , so fixed by him that cannot lye , that thou wilt find it so which way soever thou goest , whether it be to Heaven or Hell. Here therefore thou seest how secure God will make those who dye in the Faith ; God will keep them in Heaven , but those that dye in their sins , God will throw them to Hell , and keep them there ; so that they that would go from Heaven to Hell , cannot , neither can they come from Hell , that would go to Heaven . Mark , he doth not say , they would not ; for oh how fain would these who have lost their souls for a lust , for two pence , for a jug of Ale , for a Strumpet , for this World ; come out of that hot scolding fiery Furnace of Gods eternal vengeance , if they might ; but here is their misery , they that would come from you to us , that is , from Hell to Heaven , cannot . They must not , they shall not , they cannot , God hath Decreed it , and is resolved the contrary , here therefore lyes the misery not so much that they are in Hell , but there they must lye for ever and ever . Therefore if thy heart would at any time tempt thee to fin against God , cry out , no , for then I must go to Hell , and lye there for ever . If the Drunkards , Swearers , Lyars , and Hypocrites did but take this Doctrine soundly down , it would make them tremble when they think of sinning . But poor Souls , Now they will make a mock at sin , Prov. 14. 9. and play with it as a child doth play with a rattle ; but the time is comming , that these rattles that now they play with , will make such a noise in their ears and Consciences , that they shall find , that if all the Devils in Hell were yelling at their heels , the noise would not be comparable to i● . Numb . 32. 23. Friend , Thy sins , as so many Blood-hounds , will first hunt thee out , and then take thee , and bind thee , and hold thee down for ever , Prov. 5. 22. They will gripe thee and gnaw thee as if thou hadst a nest of poisonous Serpents in thy bowels , Job 20. 14. and this will not be for a time , but as I have said , for ever , for ever , for ever . Verse 27. Then he said , I pray thee therefore father , that thou wouldst send him to my fathers house . THE Verses before , I told you , were spoken partly to hold forth a desire that the damned have to be freed of their endless misery . Now this Verse still holds forth the Cries of those poor souls very vehement , they would very fain have something granted to them , but it will not be ; as will more clearly appear afterward . Then he said , I pray thee therefore Father , &c. ] As if he should say , Seeing I have brought my self into such a miserable condition , that God will not regard me , that my exceeding loud and bitter cryes will not be heard for my self , seeing I must not be admitted to have so much as one drop of cold water , nor the least help from the poorest Saint . And seeing , besides all this , here my Soul must lie to all Eternity broyling and frying ; Seeing I must , whether I will or no , undergo the hand of eternal vengeance , and the rebukes of devouring fi●e ; seeing my state is such , that I would not wish a dog in my condition , Send him to my fathers house . It is worthy to be taken notice of , ( again ) who it is he desired should be sent , namely Lazaru● . O friend , see here how the stout hearts and stomachs of poor Creatures will be humbled , ( as I said before ) they will be so brought down , that those things that they disdained and made light of in this world , they would be glad of in the life to come : He who by this man was so slighted , as that he thought it a dishonour that he should eat with the dogs of his slock . What , shall I regard Lazarus ? sc●ubbed , beggarly Lazarus ? What , shall I so far dishonour my fair sumptuous and gay house , with such a scabbed creep-hedg as he ? No , I scorn he should be entertained under my roof . Thus in his life-time , while he was in his bravery : but now he is come into another world , now he is parted from his pleasures , now he sees his fine house , his dainty dishes , his rich neighbours and companions and he are parted asunder , now he finds instead of pleasures , torments ; instead of joy , heaviness ; instead of heaven , hell ; instead of the pleasures of 〈◊〉 , ●he horrour and guilt of sin : O now send Lazarus . Lazarus it may be , might have done him some good , 〈◊〉 he might have been entertained in time past , 〈◊〉 might have perswaded him at least not to have gone on so grievously wicked , but he slights him , he will not regard him , he is resolved to disown him , though he lose his Soul for so doing . I , but now send Lazarus , if not to me , yet to my fathers house , and let him tell them from me , That if they run on in sin , as I have done , they must and shall receive the same wages that I have received . Take notice of this , you that are despisers of the least of the Lazarus's of our Lord Jesus Christ : it may be now you are loath to receive these little ones of his , because they are not Gentlemen , because they cannot with Pontius Pilate speak Hebrew , Greek , and Latine . Nay , they must not , shall not speak to them , to admonish them , and all because of this . Though now the Gospel of the Lord Jesus Christ may be preached to them freely , and for nothing ; nay , they are now desired to hear and receive it . Though now they will not own , regard , or imbrace these Christian profers of the glorious truth of Jesus , because they come out of some of the basest earthen vessels , 1 Cor. 1. 26. yet the time is coming when they will both sigh and cry , Send him to my fathers house . I say , remember this , ye that despise the day of small things : the time is coming , when you would be glad , if you might enjoy from God , from Christ , or his Saints , one small drop of cold water : though now you are unwilling to receive the glorious distilling drops of the Gospel of our Lord Jesus . Again , see here the lamentable state they are in , that go to hell from their Fathers , Mothers , Sisters , Brothers , &c. While they are in this World , men delight to set their children ill examples ; and also children love to follow the wicked steps of their ungodly parents , but when they depart this life , and drop down into hell , and find themselves in irrecoverable misery , then they cry , Send some body to my Fathers house , to my Brothers house . Tell them my state is miserable , tell them I am undone for ever ; and tell them also , that if they will be walking in these ungodly steps wherein I left them , they will assuredly fall into this place of torments . I pray thee send him to my Fathers House . ] Ah friends and neighbours , it is like you little think of this , that some of your friends and relations are crying out in hell , Lord send some body to my Fathers House , to preach the Gospel to them , lest they also come into these torments . Here , men while they live , can willingly walk together in the way of sin , and when they are parted by death , they that are living , seldom or never consider of the sad condition , that they that are dead are descended into . But ye ungodly fathers , how are your ungodly children , roaring now in hell ? and you ungodly children , how are your ungodly parents that lived and died ungodly , now in the pains of hell also ; and one drunkard is singing on the Ale-bench , and another roaring under the wrath of God , saying , O that I was with him , how would I rebuke him , and perswade him by all means , to leave off these evil courses . O that they did but consider what I now suffer for pride , covetousness , drunkenness , lying , swearing , stealing , wh●●●ng , and the like . Oh! did they but feel the tho●●●ndth part thereof , it would make them look about them , and not buy sin at so dear a rate as I have done ; even with the loss of my precious soul. Send him to my Fathers house . ] Not to my Father , but to my Fathers House . It may be , there 's ungodly children , there 's ungodly servants , wallowing in their ungodliness , send him therefore to my Fathers house . It is like , they are still the same that I left them ; I left them wicked , and they are wicked still , I left them slighters of the Gospel , Saints , and wayes of God , and they do it still ; send him to my Fathers house , it is like there is but a little between them and the place where I am ; send him to day , before tomorrow , lest they come into the same place of torment . I pray thee that thou wouldst send him . ] I beg it on my bended knee , with crying and with tears , in the Agony of my soul. It may be , they will not consider , if thou do not send him ; I left them so●tish enough , hardned as well as I , they have the same Devil to tempt them , the same lusts and world to overcome them , I pray thee therefore , that thou wouldest send him to my fathers house ; make no delay lest they lose their souls , lest they come hither , if they do , they are like never to return again . O! little do they think , how easily they may lose their souls , they are apt to think their condition to be as ●ood as the best , as I once through ignorance did ▪ But send him , send him without delay , lest they ●●me into this place of torment . O that thou wouldest give him commission , do thou send him thy self ; the time was , when I , together with them slighted those that were sent of God , though we could not deny but he spake the word of God , and was sent of him as our consciences told us ; yet we preferred the calls of men , before the calls of God ; for though they had the one , yet because they had not the other in that Antichristian way which we thought meet , we could not , would not , either hear him our selves , nor yet give consent that others should . But now a call from God is worth all . Do ( thou ) therefore send him to my Fathers house . The time was , when we did not like it , except it might be preached in the Synagogue , we though it a low thing to preach & pray together in houses : we were too high spirited , too superstitious , the Gospel would not down with us , unless we had it in such a place , by such a man ; no , nor then neither effectually : But now , Oh! that I was to live in the world again ; and might have that priviledge , to have some acquaintance with blessed Lazarus , some familiarity with that holy man ; what attendance would I give unto his wholesom words ? how would I affect his Doctrine , and close in with it ? how would I square my life thereby ? now ( therefore ) it is better to hear the Gospel under an hedge , then to sit roaring in a Tavern : it is better to welcome Gods begging Lazarus's , then the wicked companions of this world . It is better to receive a Saint in the name of a Saint , a Disciple in the name of a Disciple , Luke 10. 16. then to do as I have done . Oh! it is better to receive a child of God , that can by experience deliver the things of God , his free love , his tender grace , his rich forbearance ; and also the misery of man , if without it , then to be daubed up with untempered morter . Ezek. 13. Oh! I may curse the day that ever I gave way to the flatteries , and fawning of a company of carnal Clergy-men , but this my repentance is too late ; I should have looked about me sooner , if I would have been saved from this woful place . Therefore send him , not only to the Town I lived in , and unto some of my acquaintance , but to my Fathers house . In my life time , I did not care to hear that word that cut me most , and shewed me mine estate aright . I was vexed to hear my sins mentioned , and laid to my charge ; I loved him best that deceived me most , that said , peace , peace , when there was no such thing . Jer. 5. 30 , 31. But now , Oh that I had been soundly told of it ! Oh that it had pierced both mine ears and heart , and had stuck so fast , that nothing could have cured me , saving the blood of Christ ! It is better to be dealt plainly with , then that we should be deceived : they had better see their lost condition in the World , then stay while they be damned , as I have done : therefore send Lazarus , send him to my Fathers house . Let him go and say , I saw your son , your brother , in hell weeping and wailing , and gnashing his teeth : Let him beat them down in it , and te●l them plainly , it is so , and that they shall see to their everlasting misery , if they have not a special care , Send him to my Fathers house . Verse 28. For I have five Brethren , that he may testifie unto them , lest they also come into this place of torment . THese words are [ if I may so say ] a reason given by those in hell , why they are so restless , and do cry so loud , it is that their companions might be delivered from those intolerable torments , which they must and shall undergo , if they fall short of everlasting life by Jesus Christ. Send him to my Fathers house , for I have five brethren , &c. Though while they lived among them in the world , they were not so sensible of their ruine , yet now they are passed out of the world , and do partake of that which before they were warned of , they can I say , then cry out , now I find that to be true indeed , which was once and again told , and declared to me , that it would certainly come to pass . For I have five brethren ] Here you may see , that there may be , and are , whole housholds in a damnable state and condition , as our Lord Jesus doth by this signifie . Send him to my Fathers house , for they are all in one state , I left all my brethren in a pittiful case . People while they live here , cannot indure to hear that they should be all in a miserable condition ; but when they are under the wrath of God , they see it , they know it , and are very sure of it ; for they themselves , when they were in the world , lived as they do , but they fell short of Heaven , and therefore if they go on , so shall they . Oh therefore send him quickly to my Fathers house , for all the house is in an undone condition , and must be damned if they continue so . The thing observable is this , namely , that those that are in hell , do not desire that their companions should come thither ; nay , rather saith he , send him to my Fathers house , and let him testifie to them that are therein , lest they also come , &c Quest. But some may say , what should be the reason , that the damned should desire not to have their companions come into the same condition that they are fallen into , but rather , that they might be kept from it , and escape that dreadful state . Answ. I do believe there is scarce so much love in any of the damned in hell , as really to desire the salvation of any . But in that there is any desire in them that are damned , that their friends and relations should not come into that place of torment ▪ It appears to me , to be rather for their own ease , then for their neighbours good ; for let me tell you , this I do believe , that it will aggravate the grief and horrour of them , to see their ungodly neighbours in the like destruction with them : For where the ungodlie do live , and die , and descend into the pit together , the one is rather a vexation to the other , than any thing else . And it must needs be so , because there are no ungodlie people , that do live ungodlie together ; but they do learn ill examples one of another , as thus . If there live one in the Town that is verie expert and cunning for the World , why now the rest that are of the same mind with him , they will labour to imitate and follow his steps : this is commonlie seen . Again , If there be one given to drunkenness , others of the Town through his means , ●un the more into that sin with him , and do accustom themselves the more unto it , because of his inticing them , and also by setting such an ill example before them . And so if there be any addicted to pride , and must needs be in all the newest fashions , how do their example provoke others to love and follow the same vanitie ; spending that upon their lusts , which should relieve their own and others wants . Also if there be any given to jesting , scoffing , lying , whoring , backbiting , junketting , wantonness , or any other sin ; they that are most expert in these things , do oft-times intangle others , that peradventure would not have been so vile as now they are , had they not had such an example , and hence they are called corruptors . Isa. 1. 4. Now these will by their doings , exceedingly aggravate the condemnation of one another . He that did set his Neighbour an ill example , and thereby caused him to walk in sin : He will be found one cause of his friends destruction , insomuch , that he will have to answer for his own sins , and for a great part of his Neighbours too , which will still add to his destruction : as that Scripture in Ezekiel , sheweth , where speaking of the watchman , that should give the people warning , if he did not , though the man did die in his sins , yet his blood should be required at the Watchmans hand , Ezek 33. So here let me tell thee , that if thou shouldest be such an one , as by thy conversation and practices , shalt be a trap and a stumbling-block , to cause thy neighbour to fall into eternal ruine , though he be damned for his own sin ; yet God may , nay , he will charge thee , as being guiltie of his blood , in that thou didst not content thy self to keep from Heaven thy self , but didst also by thy filthy conversation , keep away others , and cause them to fall with thee . O therefore , will not this aggravate thy torment ? Yea , if thou shouldest die , and go to Hell before thy neighbour , or companions , besides the guilt of thine own sins , thou wouldest be so ●oaden with the fear of the damnation of others to be laid to thy charge , that thou wouldest cry cut ; O send one from the dead , to this companion , and that companion , with whom I had society in my life-time , for I see my cursed carriage will be one cause of his condemnation , if he fall short of glory . I left him living in foul and hainous offences : But I was one of the first instruments to bring him to them . Oh , I shall be guilty both of mine own , and his damnation too ! O that he might be kept out hence , lest my torment be aggravated by his coming ●ither . For where ungodly people do dwel together , they being a snare and stumbling Block one to another by their practices , they must needs be a Torment one to another , and an aggravation of each others damnation . O cursed be thy Face , saith one , that ever I set mine Eyes on thee : It was long of thee ; I may thank thee : It was thee that did intice me and insnare me : It was your filthy conversation that was as a stumbling-block to me : It was your Covetousness , it was your Pride , your haunting the Ale-house , your Gaming and Whoring : It was long of you , that I fell short of life ; if you had set me a good Example , as you did set me an ill one , it may be I might have done better then now I do : But I learned of you , I followed your steps , I took counsel of you . O that I had never seen thy face ! O that thou hadst never bin born , to do my Soul this wrong as you have done : O saith the other , And I may as much blame you ; for do not you remember how at such a time , and at such a time , you drew me out , and drew me away , and asked me if I would go with you , when I was going about other business , about my Calling , but you called me away , you sent for me , you are as much in the fault as I ; though I were covetous you were proud ; and if you learned Covetousness of me , I learned Pride and Drunkenness of you : Though I learned you to cheat , you learned me to where to lye , to scoff at goodness . Though I base Wretch did stumble you in some things , yet you did as much stumble me in others . I can blame you , as you blame me ▪ and if I have to answer for some of your most 〈◊〉 〈◊〉 , you have to answer for some of mine . I would you had not come hither , the very looks of you doth wou●d my Soul , by bringing my sins afresh into my mind , the time when , the manner how , the place where , the persons with whom : It was with you , you ! grief to my Soul ! since I could not shun thy company there , Oh! that I had been without thy company here . I say therefore , for these that have sinned together , to go to Hell together , it will very much perplex and torment them both . Therefore I judge this is one Reason , why they that are in Hell do desire , that their Friends , or Companions , do not come thither into the same place of Torment that they are in . And therefore , where Christ saith , that these Damned Souls cry out , Send to our Companions , that they may be warned and commanded to look to themselves . O send to my five Brethren : It is because they would not have their own Torments heigh●ned by their Company ; and a sense , yea , a continual sense of their sins , which they did cause them to commit , when they were in the World with them . For I do believe , that the very looks of those that have been beguiled by their Fellows , I say , their very looks will be a Torment to them : For thereby will the Remembrance of their own sins be kept ( if possible ) the fresher on their Consciences , which they committed with them ; and also they will wonderfully have the guilt of the others sins upon them , in that they were partly the cause of his committing them , being Instruments in the Hands of the Devil to draw them into . And therefore , lest this come to pass , I pray thee send him to my Fathers house . For if they might not come hither , peradventure my Torment might have some mitigation ; that is , If they might be saved , then their sins will be pardoned , and not so heavily charged on my Soul. But if they do fall into the same place where I am , the sins that I have caused them to commit will lie so heavy , not onely on their Souls , but also on mine , that they will sink me into Eternal Misery , deeper and deeper . O therefore send him to my Fathers house , to my five Brethren , and let him testifie to them , lest they come into this place of torment . These words being thus understood : What a condition doth it shew them to be in then , that now so much delight in being the very Ring-Leaders of their Companions , into sinnes of all sorts whatsoever . While men live here , if they can be counted the cunningest in Cheating , the boldest for Lying , the archest for Whoring , the subtillest for Covering , and getting the World : If they can but cunningly defraud undermine , cross , and anger their Neighbours ; y●a , and hinder them from the means of Grace , the Gospel of Christ ; They glory in 't , take a pride in 't , and think themselves pretty well at ease , and their Minds are somewhat quiet , being beguiled with sin . But Friend , when thou hast lost this life , and dost begin to lift up thine Eyes in Hell , and seest what thy sins have brought thee to ; and not onely so , but that thou by thy filthy sinnes did'st cause others , ( Devil-like ) to fall into the same condemnation with thee : And that one of the Reasons of their Damnation was this , that thou didst lead them to the Commission of those wicked practices of this World , and the Lusts thereof . Then , Oh! that some body would stop them from coming , lest they also come into this place of Torment , and be damned as I am : How will it torment me ? Balaam could not be contented to be damned himself , but also he must by his wickedness cause others to stumble and fall . The Scribes and Pharisees could not be content to keep out of Heaven themselves , but they must labour to keep out others too . Therefore , theirs is the greater Damnation . The Deceived cannot be content to be deceived himself , but he must labour to deceive others also . The Drunkard cannot be content to go to Hell for his own sins , but he must labour to cause others to fall into the same Furnace with him . But look to your selves , for here will be Damnation upon Damnation , damned for thy own sins , and damned for thy being a partaker with others in their sins ; and damned for being guilty of the damnation of others . O how will the Drunkard cry , for leading their Neighbours into drunkenness ? How will the covetous person howl for setting his Neighbour , his Friend , his Brother ; his Children and Relations , so wicked an Example ; by which he hath not onely wronged his own soul , but also the souls of others . The Liar , by lying , learned others to lie ; The Swearer learned others to swear ; The Whore-Monger learned others to whore . Now all these , with others of the like sort , will be guilty , not onely of their own damnation , but also of the damnation of others . I tell you , that some men have so much been the Authors of the damnation of others , that I am ready to think , that the damnation of them will trouble them , as much as their own damnation . Some Men ( it is to be feared ) at the Day of Judgment , will be found to be the Authour of destroying whole Nations . How many Souls do you think Balaam , with his deceit , will have to answer for ? How many , Mahomet ? How many , the Pharisees , That hired the Souldiers to say the Disciples stole away Jesus ? Mat. 28. 11 , 12 , 13 , 14 , 15. And by that means stumbled their Brethren to this day ; and was one means of hindring them from believing the Things of God and Jesus Christ ; and so the cause of the damnation of their Brethren to this very day . How many poor Souls hath Bonner to answer for think you ? and several filthy blind Priests ? How many Souls have they been the means of destroying , by their Ignorance , and corrupt Doctrine ? Preaching , that was no better to their Souls , than Rats-bane to the Body , for filthy Lucres sake . They shall see , that they , many of them , it is to be feared , will have whole Towns to answer for ; whole Cities to answer for . Ah Friend , I tell thee , thou that hast taken in hand to preach to the People , it may be thou hast taken in hand thou canst not tell what : Will it not grieve thee , to see thy whole Parish come bellowing after thee to Hell , crying out , This we may thank thee for , this is long of thee , thou did●● not teach us the Truth ; Thou didst l●●d us away with Fables , thou wast afraid to tell us of our sin ▪ lest we should not put Meat fast enough in thy Mouth . O cu●sed wretch , that ever thou should'st beguile us thus ! deceive us thus ! flatter us thus ! We would have gone out to hear the Word abroad , but that thou didst reprove us ; and also tell us , That that which we see now is the way of God ▪ was Heresie , and a deceivable Doctrine ▪ and wast no● contented ( blind Guide as thou wert ) to f●ll into the Ditch thy self , but hast also led us thither with thee . I say , look to thy self , lest thou cry out when it is too late : Send Lazarus to my people , my friends , my Children , my Congregation to whom I Preached , and beguiled through my folly . Send him to the Town in which I did Preach last , lest I be the cause of their damnation . Send him to my friends from whence I came , lest I be made to answer for their Soul and mine own too , Ezek. 33. 1 , 2 , 3 , 4 , 5 , 6. O send him therefore , and let him tell them , and testify unto them , lest they also come into this place of torment . Consider this ye that live in the world , while you are in the land of the living , lest you fall into this condition . Set case thou shouldest by thy carriage destroy but a soul , but one poor soul , by one of thy carriages , or actions , by thy sinful works ; consider it now , I say , lest thou be forced to cry , I pray thee therefore that thou wouldest send him to my fathers house , for I have five brethren , that he may testify unto them , lest they also come into this place of torment . If so , then I shall not only say to the blind guides , look you to your selves , and shut out others : no , but this doth reach in all those that do not only keep souls from heaven by preaching , and the like , but speaks forth the doom of those that shall any wayes be instrument●● to hinder others for closing in with Jesus Christ. O what red lines will those be against all these rich ungodly Landlords , that so keep under their poor Tenants , that they dare not go out to hear the word , for fear their Rent should be raised , or they turned out of their houses . What sayest thou , Landlord , will it not cut thy soul , when thou shalt see that thou couldest not be content to miss of heaven thy self , but thou must labour to hinder others also ? Will it not give thee an eternal wound in thy heart , both at death and judgment , to be accused of the ruine of thy neighbours soul , thy servants soul , thy wives soul , together with the ruine of thy own . Think on this you drunken , proud , rich , and scornful Landlords , think on this you mad-brain'd blasphemous Husbands , that are against the godly and chaste conversation of your Wives ; also you that hold your Servants so hard to it , that you will not spare them time to hear the word , unless it be where , and when your lusts will let you . If you love your own souls , your Tenants souls , your Wives souls , your Servants souls , your Childrens souls : if you would not cry , if you would not howl , if you would not bear the burden of the ruine of others for ever ; then I beseech you to consider this doleful story , and labour to avoid the soul-killing torment that this poor wretch groaneth under , when he saith , I pray thee therefore that thou wouldest send him to my fathers house . For I have five brethren , that he may testify . Mark , that he may testify unto them , lest they also come into this place of torment . These words have still something more in them then I have yet observed from them ; there are one or two things more that I shall briefly touch upon , and therefore , Mark , he saith , That he may testify unto them , &c. Mark I pray you , and take notice of the word , Testify . He doth not say , and let him go unto them , or speak with , or tell them such and such things . No , but let him testify , or affirm it constantly , in case any should oppose it . Let him testify to them . It is the same word the Scripture useth to set forth the vehemency of Christ his telling of his Disciples of him that should betray him . And he testifyed , saying , One of you shall betray me . And he testified , that is , he spake it so , as to dash , or overcome any that should have said , It shall not be . It is a word that signifies , That in case any should oppose the things spoken of , yet that the party speaking should still continue constant in his saying . And he commanded them to preach , and to testify , that it is he which was ordained of God to be the Judg of quick and dead . To testify , Mark , that is , to be constant , irresistible , undaunted , in case it should be opposed and objected against . So here , let him testify to them , lest they come into this place of torment . From whence observe , That it is not an easy matter to perswade them who are in their sins alive in this world , that they must and shall be damned if they turn not , and be converted to God. Let him testify to them , let him speak confidently , though they frown upon him , or dislike his way of speaking . And how is this truth verified and cleared by the carriages of almost all men now in the World , toward them that do Preach the Gospel ; and shew their own miserable state plainly to them if they close not with it . If a man do but indeed labour to convince sinners of their sins , and lost condition by nature , though they ●ust be damned if they live and dye in that condition ; Oh how angry are they at it . Look how he judges , say they ; hark how he condemns us ; he tells us we must be damned if we live and dye in this state ; we are offended at him , we cannot abide to hear him , or any such as he ; we will believe none of them all , but go on in the way we are a going ; forbear , why shouldest thou be smitten , said the ungodly ▪ King to the Prophet , when he told him of his sins , 2 Chron. 25. 15 , 16. I say , tell the drunkard he must be damned if he leaves not his drunkenness , the swearer , lyar , cheater , thief , covet●us , railers , or any ungodly persons , they must and shall lye in Hell for it , if they dye in this condition ; they will not believe you , nor credit you . Again , tell others that there are many in Hell , that have lived and dyed in their conditions , and so are they like to be if they convert not to Jesus Christ , and be found in him ; or that there are others that are more civil and sober men , who , ( although we know that their civili●y will not save them ) if we do but tell them plainly of the emptiness , and unprofitableness of that , as to the saving of their souls , and that God will not accept them , nor love them , notwithstanding these things , and that if they intend to be saved , they must be better provided than with such a righteousness as this ; they will either fling away , and come to hear no more , or else if they do come , they will bring such prejudice with them in their hearts , That the Word Preached shall not profit them , it being mixed , not with Faith , but with prejudice in them that hear it , Heb. 4. 1 , 2. Nay , they will some of them be so full of anger , that they will break out and call , even those that speak the truth , Hereticks ; yea , and kill them , Luke 4. 25 , 26 , 27 , 28 , 29. And why so ? Because they tell them , That if they live in their sins , that will damn them , yet if they turn and live a righteous life , according to the holy and just , and good Law of God , that will not save them . Yea , because we tell them plainly , that unless they leave their sins and righteousness too , and close in with a naked Jesus Christ , his bloud and merits , and what he hath done , and is now doing for sinners , they cannot be saved ; and unless they do eat the flesh of the Son of Man , and drink his Bloud , they have no life abiding in them : they gravel presently , and are offended at it ( as the Jews were with Christ for speaking of the same thing to them , Joh. 6. 53 , 60. ) and fling away themselves , their souls and all , by quarrelling against the doctrine of the Son of God , as indeed they do , though they will not believe they do ; and therefore he that is a Preacher of the Wo●● , had need , not only tell them , but testify to them , again , and again , that their sins , if they continue in them , will damn them , and damn them again . And tell them again , their living honestly according to the Law , their paying every one their own , their living quietly with their neighbours , their giving to the poor , their notion of the Gospel , and saying , they do believe in Christ , will do them no good at the general day of Judgment . Ha friends ! how many of you are there at this very day , that have been told once and again of your lost undone condition , because you want the right , real , and saving work of God upon your souls ? I say , hath not this been told you , yea , testified unto you from time to time , that your state is miserable , that yet you are never the better , but do still stand where you did ; some in an open ungodly life , and some drowned in a self-conceited holiness of Christianity ? Therefore for Gods sake , if you love your souls , consider , and beg of God for Jesus Christs sake , that he would work such a work of Grace in your hearts , and give you such a Faith in his Son Jesus Christ , that you may not only have rest here , as you think , not only think your state safe while you live here ; but that you may be safe indeed , not only here , but also when you are gone , lest you do cry in the anguish and perplexity of your Souls , Send one to my companions that have been beguiled by Satan , as I have been ; and so by going on , come into this place of torment , as I have done . Again , one thing more is to be observed from these words , Let him testify to them , lest they come into this place of torment . Mark , lest they come in , as if he had said , or else they will come into this place of torment , as sure as I am here . From whence observe , That though some Souls for sin do fall into the bottomless pit of Hell before their fellows , because they depart this World before them ; yet the other abiding in the same course , are as sure to go to the same place as if they were there already . How so ? Because they are all condemned together , they have all fallen under the same Law ▪ and have all offended the same Justice ; and must for certain , if they dye in that condition , drink as deep , if not deeper , of the same destruction . Mark , I pray you what the Scriptures say , He that believeth not , is condemned already , John 3. 18. He is condemned as well as they , having broken the same Law with them : if so , then what hinders , but they will partake of the same destruction with them ? only the one hath not the Law yet so executed upon them , because they are here ; the other have had the Law executed upon them , they are gone to drink that which they have been brewing , and thou art brewing that in this life , which thou must certainly drink . The same Law , I say , is in force against you both , only he is executed , and thou art not . Just as if there were a company of Prisoners at the Bar , and all condemned to dye ; what , because they are not all executed in one day , therefore shall they not be executed at all ? Yes , the same Law that executed its severity upon the parties now deceased , will for certain be executed on them that are alive , in its appointed time . Even so it is here , we are all condemned by nature , if we close not in with the Grace of God by Jesus Christ , we must and shall be destroyed with the same destruction ; and therefore , send him ( saith he ) lest , Mark , lest they come into this place of torment . Again , Send him to my Fathers house and let him testify to them , lest they come into this place of torment . As if he had said , I● may be he may prevail with them ; It may be he may win upon them , and so they may be kept from hence , from coming into this grievous place of torment . Observe again , That there is a possibility of obtaining mercy , if now , I say , now in this day of Grace we turn from our sins to Jesus Christ ; yea , it is more then possible . And therefore for thy incouragement , do thou know for certain , that if thou shalt in this thy day accept of mercy upon Gods own Terms , and close with him effectually , God hath promised , yea , made many Promises , that thy Soul shall be conducted safe to glory , and shall for certain escape all the evils that I have told thee of ; I , and many more then I can imagine . Do but search the Scriptures , and see how full of consolation they are to a poor Soul that is minded to close in with Jesus Christ. He that cometh to me ( saith Christ ) I will in no wise cast out . Though he be an old sinner , I will in no wise cast him out . Mark , in no wise , though he be a great sinner , I will in no wise cast him out , if he come to me . Though he have slighted me never so many times , and not regarded the welfare of his own Soul , yet let him now come to me , and notwithstanding this , I will in no wise cast him out , nor throw away his Soul , John 6. 37. Again , saith the Apostle . Now ( Mark now ) is the accepted time , now is the day of Salvation . Now here is mercy good store , now Gods heart is open to sinners ; now he will make you welcome ; now he will receive any body if they do but come to Christ. He that comes to me ( saith Christ ) I will in no wise cast out . And why ? Because now is the accepted time , now is the day of Salvation , 2 Cor. 6. 2 , 3. As if the Apostle had said , If you will have mercy , have it now , receive it now , close in with it now . God hath a certain day to hold out his grace to sinners ; Now is the time , now is the day . 'T is true , there is a day of damnation , but this is a day of Salvation . There is a day coming , wherein sinners must cry to the Mountains to fall on them , to the Hills to cover them from the wrath of God ; but now , now , is the day in which he doth hold out his grace . There is a day a coming , in which you will not be admitted to have the priviledge of one drop of water to cool your tongue ; if now , I say , if now you slight his grace and goodness which he holds out to you . Ah friends , consider there is now hopes of mercy , but then there will not ; now Christ holds forth mercy unto you , but then he will not . Mat. 7. 23. Now there are his Servants that do beseech you to accept of his grace ; but if thou lose the opportunity that is put into thine hand , thou thy self mayst beseech hereafter , and no mercy be given thee . And he cryed and said , Father Abraham have mercy on me , and send Lazarus , that he may dip the tip of his finger in water , and cool my tongue . And there was none given . Therefore , let it never be said of thee , as it will be said of some ; Why is there a price put into the hand of a fool , seeing he hath no heart to it : Seeing he hath no heart to make a good use of it , ( Prov. 17. 16. ) consider therefore with thy self , and say , It is better going to Heaven then Hell ; it is better to be saved than damned ; it is better to be with Saints , than with damned souls ; and to go to God , is better than to go to the Devill . Therefore , seek the Lord while he may be found , and call upon him while he is near . Isa. 55. 6. Lest in thy trouble he leave thee to thy self , and say unto thee plainly , Where I am , thither ye cannot come . Joh. 8. 21. O if they that are in Hell might but now again have one such invitation as this , how would they leap for joy . I have thought sometimes , should God send but one of his Ministers to the damned in Hell , and give him Commission to preach the free love of God in Christ extended to them , and held out to them , if now while it is profered to them they will accept of his kindness ; O how welcome would they make this news , and close in with it on any tearms ! Certainly they would say , we will accept of grace on any tearms in the World , and thank you too , though it cost life and limbs to boot , we will spare no cost , nor charge , if mercy may be had . But poor souls , while they live here they will not part from sin , with hell-bred , devilish sin : No , they will rather lose their souls , then lose their filthy sins . But friend , thou wilt change thy note before it be long , and cry , O simple wretch that I am that I should damn my soul by sin ! 'T is true , I have had the Gospel preached to me , and have been invited in : I have been preached to , and have been warned of this ; but how have I hated instruction , and mine heart despised reproof ? I have not ob●yed the voice of my teachers , nor inclined mine ear to them that instructed me . Prov. 5. 10 , 11. O therefore , I say , poor soul ! I● there hope ? then lay thine hand upon thy mouth , and kiss the dust , and close in with the Lord Jesus Christ , and make much of his glorious mercy , and invite also thy companions to close in with the same Lord Jesus Christ , ●est one of you do go to Hell before-hand , and expect with grief of heart , your companions to come after : And in the mean time , with anguish of heart do si●h and say , O send him to my companions , and let him testifie to them , lest they also come into this place of torment ! Now then from what hath been said there , might many things be spoken by way of Use and Application : But I shall be very brief , and but touch some things , and so wind up . And first , I shall begin with the sad condition of those that die out of Christ , and speak something to that . Secondly , to the latter end of the Parable , which more evidently concerns the Scripture , and speak somewhat to that . 1. Therefore you see , that the former part of the Parable contains a sad declaration of the state of one living and dying out of Christ ; how that they lose Heaven for Hell , God for the Devil , light for darkness , joy for sorrow . 2. How that they have not so much as the least comfort from God , who in the time they live here below , neglect coming to him for mercy ; not so much as one drop of cold water . 3. That such souls will repent of their folly , when repentance will do them no good , or when they shall be past recovery . 4. That all the comfort such souls are like to have , they have i● in this world . 5. That all their groanings and sighs , will not move God to mitigate in the least , his heavy hand of vengeance , that is upon them , for the transgressions they have committed against him . 6. That their sad state is irrecoverable ; or they must never , ( mark ) never come out of that condition . 7. There , desires will not be heard for their ungodly neighbours . From these things then , I pray you consider the state of those that ●ie out of Christ Jesus , yea I say , consider their miserable state ; and think thus with thy self . Well , if I neglect coming to Christ , I must go to the devil , and he will not neglect to fetch me away into those in●olerable torments . Think thus with thy self ; What ▪ shall I lose a long Heaven for short pleasure ? shall I buy the pleasures of this world at so dear a rate , as to lose my soul for the obtaining of that ? Shall I content my self with a Heaven , that will last no longer than my life ▪ time ? What advantage will these be to me , when the Lord shall separate soul and body asunder , and send one to the grave , the other to hell , and at the Judgement-day , the final Sentence of eternal ruine must be past upon me ? 6. Consider , that the profits , pleasures , and vanities of this world , will not last ever , but the time is coming , yea just at the doors , when they will give thee the slip , and leave thee in the suds , and in the brambles of all that thou hast done . And therefore to prevent this thy dismal state , think thus with thy self . ▪ T is true , I do love my sins , my lusts , and pleasures ; but what good will they do me at the day of death , and of judgement ? Will my sins do me good then ? will they be able to help me when I come to fetch my last breath ? What good will my profits do me ? and what good will my vanities do , when death sayes he will have no nay ? What good will all my companions , fellow jesters , jeerers , lyars , drunkards , and all my wantons do me ? will they help to ease the pains of hell ? will these help to turn the hand of God from inflicting his fierce anger upon me ? Nay , will not they rather cause God to shew me no mercy , to give me no comfort ; but rather to thrust me down into the hottest place of hell , where I may swim in fire and Brimstone . 3. Consider thus with thy self ; Would I be glad to have all , every one of my sins to come in against me to inflame the justice of God against me ? would I be glad to be bound up in them , as the three Children were bound in their clothes , and to be as really thrown into the fiery Furnace of the wrath of Almighty God , as they were into Nebuchadnezzars fiery Furnace . 4. Consider thus . Would I be glad to have all , and every one of the Ten Commandements , to discharge themselves against my soul ? The first saying damn him , for he hath broken me . The second saying damn him , for he hath broken me , &c. Consider how terrible this will be , yea more terrible , then if thou shouldest have ten of the biggest Pieces of Ordnance in England , to be discharged against thy body ; thunder , thunder , one after another . Nay , this would not be comparable to the reports that the law ( for the breach thereof ) will give against thy soul : For those can but kill the body ; but these will kill both body and soul ; and that , not for an hour , a day , a month , or a year , but they will condemn thee for ever . Mark , it is for ever , for ever . It is into everlasting damnation , eternal destruction , eternal wrath and displeasure from God , eternal gnawings of conscience , eternal continuance with devils . O consider , it may be the thought of seeing the devil doth now make thine hair to stand right up on thy head . O but this to be damned , to be among all the devils , and that not only for a time , as I said before , but for ever to all eternity . This is wonderfully miserable , ever miserable ; that no tongue of man , no nor of Angels , is able to express it . 5. Consider much with thy self , not onely my sins against the law will be laid to my charge ; but also the sins I have committed in slighting the Gospel , the glorious Gospel : these also must come with a voyce against me . As thus , Nay , he is worthy to be damned , for he rejected the Gospel , he slighted the free grace of God tendered in the Gospel . How many times wast thou ( damned wretch ) invited , intreated , beseeched to come to Christ , to accept of mercy , that thou mightest have Heaven , thy sins pardoned , thy soul saved , and body and soul glorified , and all this for nothing but the acceptance , and through faith forsaking those imps of Satan , which by their embracements have drawn thee downward toward the gulf of Gods eternal displeasure ? How often didst thou read the promises , yea , the free promises of the common salvation ? How oft didst thou read the sweet counsels and admonitions of the Gospel , to accept of the grace of God ? but thou wouldst not , thou regardest it not , thou didst slight all ? 2. As I would have thee to consider the sad and woful state of those tha● die out of Christ , and are past all recovery ; so would I have thee consider the many mercies and priviledges thou enjoyest above some ( peradventure ) of thy companions that are departed to their proper place . As first , Consider , thou h●st still the thread of thy life lengthned , which for thy sins , might seven years ago , or more , have been cut asunder , and thou have dropped down among the flames . 2. Consider , the tearms of reconciliation by faith in Christ , is still profered unto thee , and thou invited , yea intreated to accept of it . 3. Consider , the tearms of reconciliation are but ( bear with me though I say but ) onely to believe in Jesus Christ , with that faith that purifies the heart , and enables thy soul to feed on him effectually , and be saved from this sad state . 4. Consider , the time of thy departure is at hand , and the time is uncertain , and also that for ought thou knowe●● , the day of grace may be past to thee before thou diest , not lasting so long as thy uncertain life in this world . And if so , then know for certain , that thou art as sure to be damned , as if thou wert in hell already , if thou convert not in the mean while . 5. Consider , it may be some of thy friends are giving all diligence to make their Calling and Election sure , being resolved for Heaven , and thou thy self endeavourest as fast to make sure of hell , as if resolved to have it : and together with this , consider how it will grieve thee , that while thou wert making sure of hell , thy friends were making sure of Heaven ; but more of this by and by . 6. Consider , what a sad reflection this will have on thy soul , to see thy friends in Heaven , and thy self in hell ; thy Father in Heaven , and thou in hell ; thy Mother in Heaven , and thou in hell ; thy Brother , thy Sister , thy Children in Heaven , and thou in hell . As Christ said to the Jews of their relations , according to the flesh , so may I say to thee concerning thy friends , There shall be weeping and wailing , and gnashing of teeth , when ye shall see your Fathers and Mothers , Brethren and Sisters , Husbands and Wives , Children and Kinsfolk , with your friends and neighbours , in the Kingdom of Heaven , and thou thy self thrust out , Luk. 13. 27 , 28 , 29. But again , because I would not onely tell thee of the damnable state of those that die out of Christ , but also perswade thee to take hold of Life , and go to Heaven , take notice of these following Things . 1. Consider , that whatever thou canst do , as to thy acceptance with God , is not worth the dirt of thy shoes , but is all as menstruous Rags , Isa. 64. 6. 2. Consider , that all the Conditions of the New Covenant ( as to Salvation ) are and have bin compleatly fulfilled by the Lord Jesus Christ , and that for sinners . 3. Consider , That the Lord calls to thee , for to receive whatsoever Christ hath done , and that on free-cost , Rev. 22. 17. 4. Consider , That thou canst not honour God , more than to close in with his proffers of Grace , Mercy , and Pardon of sin , Rom. 4. Again , That which will adde to all the rest , Thou shalt have the very Mercy of GOD , the Bloud of Christ , the Preachers of the Word , together with every Sermon ; all the Promises , Invitations , Exhortations , and all the Counsels and Threatnings of the Blessed Word of God : Thou shalt have all thy Thoughts , Words , and Actions , together with all thy Food , thy Rayment , thy sleep ▪ thy Goods , and also all hours , days , weeks , Months , and Years , together with whatsoever else God hath given thee ; I say , thy abuse of all these shall come up in Judgment against thy Soul. For God will reckon with thee for every thing , whether it be good or bad , Eccles. 12. 14. 5. Nay farther , it is so unreasonable a thing for a sinner to refuse the Gospel , that the very Devils themselves will come in against thee , as well as Sodom that Damned Crue : May not they , I say , come in against thee , and say , O thou simple man ! O vile Wretch ! that had not so much care of thy Soul , thy precious Soul , as the Beast hath of his Young , or the Dog of the very Bone that lyeth before him . Was thy Soul worth so much , and didst thou so little regard it ? Were the Thunder-Claps of the Law so terrible , and didst thou so slight them ? Besides , was the Gospel so freely , so frequently , so fully tendered to thee , and yet hast thou rejected all these Things ? Hast thou valued sin at a higher rate than thy soul ? than God , Christ , Angels , Saints , and Communion with them in Eternal Blessedness and Glory ? Wast thou not told of Hell-fire , those intollerable flames ? Didst thou never hear of the intollerable Roarings of the Damned Ones that are therein ? Didst thou never hear or read that ●oleful saying in the 16. of Luke , how the sinful man cries out among the flames , One drop of water to cool my tongue . Thus I say may the very Devils , being ready to go with thee into the Burning Furnace of Fire and Brimstone , though not for sins of so high a nature as thine , trembling say , Oh that Christ had died for Devils , as he died for Man ! And , Oh that the Gospel had bin preached to us , as it hath bin to thee ! How would we have laboured to have closed in with it ? But woe be to us , for we might never have it proffered : no , nor in the least , though we would have been glad of it . But you , you have had it proffered , preached , and proclaimed unto you , Prov. 8. 4. Besides , you have been intreated , and beseeched to accept of it , but you would not . O simple Fools ! that might have escaped Wrath , Vengeance , Hell-fire , and that to all Eternity , and had no heart at all to do it . 6. May not the Messengers of Jesus Christ also come in with a shrill and terrible Note against thy Soul , when thou standest at the Bar of God's Justice , saying , Nay , Thou ungodly one , how often hast thou been forewarned of this day ? Did we not found an Alarum in thine Ears , by the Trumpet of God's Word day after day ? How often didst thou hear us tell thee of these Things ? Did we not tell thee sin would damn thy Soul ? Did we not tell thee , that without Conversion , there was no Salvation ? Did we not tell thee , that they who loved their sinnes , should be damned at this dark and gloomy day , ( as thou art like to be . ) Yet did we not tell thee , that God , out of his love to sinners , sent Christ to die for them , that they might ( by coming to him ) be saved ? Did we not tell thee of these Things ? Did we not run , ride , labour , and strive abundantly ( if it might have been ) for the good of thy Soul , ( though now a damned Soul ? Did we not venture our Goods , our Names , our Lives ? Yea , did we not even kill our selves , with our earnest intreatings of thee to consider of thine Estate , and by Christ to escape this dreadful day ? O sad doom ! when thou shalt be forced full sore against thy will , to fall under the Truth of this Judgment , saying , O how have I hated Instruction , and how hath my heart despised Reproof ? ( for indeed ) I have not obeyed the voice of my Teachers , nor inclined mine Ear to them that instructed me , Prov 5. 11 , 12 , 13. 7. May not thy Father , thy Mother , thy Brother , thy Sister , thy Friend . &c. appear with gladness against thee at the terrible day ? Saying , Oh thou silly Wretch ! How rightly hath God met with thee ? O how righteously doth his Sentence pass upon thee ? Remember , thou would'st not be ruled , nor perswaded in thy Life-time : As thou didst not care for us , and our Admonitions then ▪ so neither do we care for thy Ruine , Terror , and Damnation now . No , but we will stand on God's side in sentencing of thee to that portion , which the Devils must be partakers of . The Righteous shall rejoyce when he seeth the Vengeance , he shal wash his foot in the bloud of the wicked , Psal. 58. 10. O sad ! it is enough to make Mountains tremble , and the Rocks to rend in pieces , to hear this doleful sound . Consider these Things , and if thou would'st be loth to be in this condition , then have a care of living in sin now . How loth wilt thou be , to be thrust away from the Gates of Heaven , and how loth wilt thou be to be deprived of the Mercy of God ? How willingly wilt thou set foot forward towards the Lake of Fire ? Never did Malefactor so unwillingly turn off the Ladder , when the Halter was about his Neck , as thou wilt turn from God to the Devil , from Heaven to Hell , when the Sentence is passed upon thy Soul. Oh how wilt thou sigh and groan ! How willingly would'st thou hide thy self , and run away from Justice : But alas ! as it is with them that are on the Ladder ready to be executed , so it will be with thee : They would fain run away , but there are many Halberd-men to stay them : And so the Angels of God will beset thee round , I say , round on every side ; so that thou may'st indeed look , but run thou canst not : Thou mayst wish thy self under some great Rock or Mountain , Rev. 6. 15 , 16. but how to get under , thou know'st not . Oh how unwilling wilt thou be , to let thy Father go to Heaven without thee , thy Mother or Friends , &c. go to Heaven without thee ? How willingly would'st thou hang on them , and not let them go ? O Father , cannot you help me ? Mother , cannot you do me some good ? O how loath am I to burn and fry in Hell , while you are singing in Heaven ! But alas , the Father , Mother , or Friends reject them , slights them , and turn their Backs upon them , saying , You would have none of Heaven in your life-time , therefore you shall have none of it now : You slighted our Counsels then , and we slight your tears , cries , and condition now . What sayest thou sinner , will not this perswade thine heart , nor make thee bethink thy self ? This is now before thou fall into that dreadful place , that fiery Furnace . But O consider how dreadful the place it self , the Devils themselves , the fire it self will be . And this at the end of all , here thou must lie for ever , here thou must fry for ever , and for ever . This will be more to thee , than any man with Tongue can express , or with Pen can write : There is none that can , I say , by the Ten Thousand part discover the state and condition of such a Soul. I shall conclude this then with a few Considerations of Incouragement . 1. Consider , ( for I would fain have thee come in sinner ) that there is way made by Jesus Christ for them that are under the Curse of God , to come to this comfortable and blessed state of Lazarus , I was speaking of . See Ephes. 2. 2. Consider , what pains Christ Jesus took for the Ransoming of thy Soul from all the Curses , Thunder-claps , and Tempests of the Law ; from all the intollerable flames of Hell ; from that Soul-sinking appearance of thy person ( on the left hand ) before the Judgment-Seat of Christ Jesus , from everlasting fellowship , with innumerable Companies of yelling , and Soul-amazing Devils . I say , consider what pains the Lord Jesus Christ took , in bringing in Redemption for sinners , from these Things . 1. In that , Though he were rich , yet he became poor , that thou , through his poverty , might be made rich , 2 Cor. 8 , 9. He laid aside his glory , Joh. 17. and became a servant , Phil. 2. He left the company of Angels , and incountred with the Devil , Luk. 4. Mat. 4. He left Heavens ease for a time , to lie upon hard Mountains , Joh. 8. In a word , he became poorer , than they that go with flail and rake ; yea , then the very Birds or Foxes , and all to do thee good . Besides , consider a little of these unspeakable and intollerable slightings , and rejections , and the manifold abuses that came from Man upon him . How he was falsly accused , being a sweet , harmless , and undefiled Lamb. How he was undervalued , so that a Murtherer was counted less worthy of condemnation than he . Besides , how they mocked him , spa● on him , beat him over the head with staves , had the hair pluckt from his cheeks . I gave my Back to the Smiters , ( saith he ) and my Cheeks to them that plucked off the hair ; I hid not my Face from shame and spitting . His Head crowned with Thorns , his Hands pierced with Nails , and his Side with a Spear ; together , with how they used him , scourging him , and so miserably misusing him , that they had even spent him in a great measure before they did crucifie h●m . Insomuch , that there was another fain to carry his Cross. Again , not only this , but lay to heart a little what he receiv'd from GOD his dear Father , though he were his dear and tender Son. First , in that he did reckon him the greatest Sinner and Rebel in the World : For he laid the sins of Thousands , and Ten Thousands , and Thousands of Thousands of Sinners to his charge , Esay 53. And caused him to drink the terrible Cup that was due to them all : and not onely so , but did delight in so doing ; For it pleased the Lord to bruise him . God dealt indeed with his Son , as Abraham would have dealt with Isaac , I , and more terribly by Ten Thousand parts : For he did not only tear his Body like a Lion , but made his Soul an Offering for Sin. And this was not done fainedly , but really ( for Justice call'd for it , he standing in the room of Sinners ) witness that horrible and unspeakable Agony that fell on him suddainly in the Garden , as if all the Vials of God's unspeakable scalding Vengeance had been cast upon him all at once , and all the Devils in Hell had been broken loose from thence at once to destroy him , and that for ever ; insomuch , that the very pangs of Death seized upon him in the same hour . For , saith he , My Soul is exceeding sorrowful and amazed , even unto death , Mark 14. 33 , 34. Witness also that strange kind of sweat , that trickled down his most blessed F●ce , where it is said . And he sweat , as it were , great drops or clodders of blood trickling down to the ground . O Lord Jesus , what a Load didst thou carry ? What a Burthen didst thou bear of the sins of the World , and the Wrath of God! O thou didst not onely bleed at Nose and Mouth , with the pressure that lay upon thee , but thou wast so pressed , so loaden , that the pure bloud gushed through the flesh and skin , and so ran trickling down to the ground . And his sweat was as it were , great drops of bloud , trickling or falling down to the ground , Luk. 22. 44. Canst thou read this , O thou wicked sinner , and yet go in sin ? Canst thou think of this , and defer Repentance one hour longer ? O heart of flint ! yea , harder . O miserable Wretch ! what place in Hell will be hot enough for thee to have thy Soul put into , if thou shalt persist , or go on still to adde Iniquity to Iniquity ? Besides his Soul went down to Hell , Psal●6 ●6 . 10. Act. 2. 31. and his Body to the bars of the Grave . And ●ad 〈◊〉 , D●●th , o● the Grave been strong enough ●o hol● him , then he had suffe●'d the Vengeance of Eternal Fire to all Eternity . But O blessed Jesus ! how didst thou discover thy Love to Man in thy thus suffering ? And O God the Father ! how didst thou also declare thy purity and exactness of thy Justice , in that , though it was thine onely , holy , innocent , harmless , and undefiled Son Jesus , that did take on him our Nature , and represen● our persons , answering for our sins , instead of our selves : Thou didst so wonderfully pour out thy Wrath upon him , to the making of him cry out , My God my God , why hast thou forsaken me ? And O Lord Jesus ! what a glorious Conquest hast thou made over the Enemies of our Souls , even Wrath , Sin , Death , Hell , and Devils , in that thou didst wring thy self from under the power of them all ? And not only so , but hast led them Captive , which would have led us Captive ; and also hast received for us that glorious and unspeakable Inheritance , That Eye hath not seen , n●r Ear heard , neither hath it entred into the heart of Man to conceive . And also hast given thine some discovery thereof through thy Spirit . And now Sinner , together with this , consider , Fourthly , That though Jesus Christ hath done all these Things for Sinners , yet the Devils make it their whole work , and continual study , how they may keep thee and others from enjoying of these blessed Priviledges , that have been thus obtain'd for Sinners by this sweet Jesus . He labours , I say , First , To keep thee ignorant of thy state by Nature . Secondly , To harden thy Heart against the ways of God. Thirdly , To inflame thy Heart with love to sin , and the ways of darkness . And fourthly , To get thee to continue herein . For that is the way , he knows , to get thee to be a partaker with him of the flaming Hell-fire , even the same that he himself is fallen into ; together with the rest of the wicked World by reason of sin . Look to it therefore . But now , in the next place , a word of incouragement to you that are the Saints of the Lord. 1. Consider , what an happy state thou art in , that hast gotten the Faith of the Lord Jesus into thy Soul. ( But be sure thou have it ) I say , how safe , how sure , how happy art thou . For when others go to Hell , thou must go to Heaven ; when others go to the Devil , thou must go to God ; when as others go to Prison , thou must be set at Liberty , at Ease , and at Freedom ; when others must roar for sorrow of heart , then thou shalt also sing for the joy of heart . Secondly , consider thou must have all thy well spent Life to follow thee , instead of all thy sins : and the glorious blessings of the Gospel , instead of the dreadful Curses and Condemnations of the Law. The blessing of the Father , instead of a fiery Sentence from the Judge . Thirdly , Let dissolution come when it will , it can do thee no harm ; for it will be but onely a passage out of a Prison , into a Palace ; out of a Sea of Troubles , into an Haven of Rest ; out of a Croud of Enemies , to an innumerable Company of true , loving , and faithful Friends ; out of shame , Reproach , and Contempt , into exceeding great and Eternal Glory . For Death shall not hurt thee with his sting , nor bite thee with his Soul-murmuring Teeth , but shall be a welcome Guest to thee , even to thy Soul , in that it is sent to free thee from thy Troubles which thou art in whiles here , in this World , dwelling in the Tabernacle of Clay . Fourthly , consider , however it goes with Friends and Relations , yet it will go well with thee , Eccl. 8. 12. However it goes with the Wicked , yet I know , Mark , yet I know ( saith he ) that it shall go well with them that fear the Lord , that fear before him . And therefore let this , in the first place , cause thee chearfully to exercise thy patience , under all the Calamities , Crosses , Troubles , and Afflictions , that may come upon thee : and by patient continuance in well-doing , to commit both thy self , and thine Affairs , and Actions , into the Hands of God , through Jesus Christ , as to a faithful Creator , who is true in his Word , and loveth to give unto thee , whatsoever he hath promised to thee . And therefore to incourage thee , while thou art here with comfort , to hold on for all thy Crosses in this thy Journey , be much in considering the place that thou must go into , so soon as dissolution comes . It must be into Heaven , to God the Judge of all , to an innumerable Company of Angels , to the Spirits of just men made perfect , to the General Assembly , and Church of the first-born , whose Names are written in Heaven , and to Jesus ( too the Redeemer ) who is the Mediator of the New Covenant , and to the Bloud of sprinkling that speaks better Things for thee , than Abels did for Cain , Heb. 12 , 22 , 23 , 24. 3. Consider , That when the time of the dead that they shall be raised is come , then shall thy body be raised out of the grave , and be glorified , and be made like to Jesus Christ , Phil. 3. 21. O excellent condition . 4. When Jesus Christ shall sit on the throne of his glory , you also shall sit with him , even when he shall sit on the throne of his glory . O will not this be glorious , that when thousands , and thousands of thousands shall be arraigned before the Judgment-seat of Christ , then for them to sit with him upon the throne , together with him to pass the sentence upon the ungodly , 1 Cor. 6. 2. 3. Will it not be glorious to enjoy those things that eye hath not seen , nor ear heard , neither hath entred into the heart of man to conceive . Will it not be glorious to have this sentence , Come ye blessed of my Father , inherit the Kingdome prepared for you before the Foundation of the World. Will it not be glorious to enter then with the Angels and Saints into that glorious Kingdome ? Will it not be glorious for thee to be in glory with them , while others are in unu●terable torments ? O then ! how will it comfort thee to sea thou hast not lost that glory ; to think that the devil hath not got thy soul , that thy soul should be saved , and that not from a little , but from an exceeding danger ; not with a little , but a great salvation . O therefore let the Saints be joyful in glory , let them triumph over all their enemies . Let them begin to sing heaven upon earth , triumph before they come to glory , salvation , even when they are in the midst of their Enemies ; For this honour shall all his Saints have , Psal. 149. 6 , 7 , 8 , 9. Ver. 29. Abraham said unto him , they have Moses and the Prophets , let them hear them . IN the Verses foregoing , you see there is a discovery of the lamentable state of the poor soul that dyes out of Christ , and the special favour of God. And also how little the glorious God of Heaven doth regard and take notice of their most miserable condition . Now in this verse , he doth magnify the word which was spoken to the People by the Prophets and Apostles , They have Moses and the Prophets , let them hear them . As if he should say , thou askest me that I should send Lazarus back again into the World , to Preach to them that live there , that they might escape that doleful place that thou art in : what needs that ? have they not Moses and the Prophets ? have they not had my Ministers and Servants sent unto them , and coming as from me ? I sent Enoch , and Noah , Moses , and Samuel . I sent David , Isaiah , Jeremiah , Ezekiel , Daniel , Hosea , and the rest of the Prophets , together with Peter , Paul , John , Matthew , James , Jude , with the rest ; Let them hear them . What they have spoken by Divine inspiration , I will own , whether it be for the damnation of those that reject , or the saving of them that receive their Doctrine : And therefore what need have they that one should be sent unto them in another way ? They have Moses , and the Prophets , Let them hear them ; let them receive their word , close in with the Doctrine declared by them . I shall not at this time speak any thing to that word ( Abraham ) having touched upon it already ; but shall tell you what is to be understood by these words , They have Moses and the Prophets , let them hear them . The things that I shall observe from hence , are these , 1. That the Scriptures spoken by the Holy Men of God , are a sufficient rule to instruct to Salvation , them that do assuredly believe and close in with what they hold forth . They have Moses and the Prophets , let them hear them . That is , if they would escape that doleful place , and be saved indeed from the intollerable pains of Hell fire , as they desire , they have that which is sufficient to counsel them , They have Moses and the Prophets , let them be instructed by them , Let them hear them , 2 Tim. 3. 16 , 17. For all Scripture is given by inspiration of God , and is profitable for doctrine , for reproof , for correction , for instruction in Righteousness ; why , that the man of God may be perfect , throughly furnished to every good work . Do but mark the words , All Scripture is profitable : All , take it where you will , and in what place you will ; All is profitable , for what ? That the man of God , or he that is bound for Heaven , and would instruct others in their progress thither . It is profitable to instruct him , in case he be ignorant ; to reprove him , in case he transgress ; to correct him , if he hath need of it ; to confirm him , if he be wavering . It is profitable for doctrine , and all this in a very righteous way , that the poor soul may not only be helped , but throughly furnished , nor only to some , but to all good works . And when Paul would counsel Timothy , to stick close to the things that are sound and sure , presently he puts him upon the Scriptures , saving , Thou hast from a Child known the Scriptures , which are able to make thee wise unto Salvation , through Faith which is in Christ Jesus . The Scripture holds forth Gods mind and will of his love and mercy towards man , and also the creatures carriage towards him from first to last : so if thou wouldest know the love of God in Christ to sinners , Then search the Scriptures , for they are they that testify of him . Wouldst thou know what thou art , and what is in thy heart , then search the Scriptures , and see what 's written in them , Rom. 3. from 9. 10 18. Rom. 1. 19. 30 , 31 , 32. Jer. 17. 9. Gen. 6. 5. chap. 8. 21. Eph 4. 18. with many others . The Scriptures I say , they are able to give a man perfect instruction into any of the things of God necessary to Faith and Godliness , if he have but an honest heart , seriously to weigh and ponder the several things contained in them . As to instance in things more particular for the further clearing up of this ; And first , if we come to the Creation of the World. Wouldest thou know somewhat concerning that , then read Gen. 1 , and 2. chapters , and compare them with Psal. 33. at the 6. Also Isaiah , 66. 2. Prov. 8. towards the end . Wouldest thou know whether he made them of something or nothing , read Heb. 11. 3. Wouldest thou know whether he put forth any labour in making them , as we do in making things , read Psal. 33. 9. If thou wouldest know whether man was made by God , corrupt or upright , read Eccles. 7. 26. Gen. 1. 10 , 18 , 25 , 31. Wouldest thou know where God did place man after he had made him , read Gen. 2. 15. Wouldest thou know whether that man did live there all his time or not , then read Gen. 3. 23 , 24. If thou wouldest know whether man be still in that state by nature , that God did place him in , then read Eccl. 7. 26. and compare it with Rom. 5. 16. and Eph. 2. 1 , 2 , 3. God made man upright , but he hath sought out many inventions . If thou wouldest know whether the man were first beguiled , or the woman that God made an help meet for him , read Gen. 3. 6. and compare it with 1 Tim. 2. 14. Wouldest thou know whether God looked upon Adams eating of the forbidden Tree , to be sin , or no , read Rom. 5. 12 , 13 , 14 , 15. and compare it with Gen. 3. 17. Wouldest thou know whether it were the Devil who beguiled them , or whether it was a natural Serpent , such as do haunt the desolate places , read Gen. 3. 12. with Rev. 20. 1 , 2 , 3. Wouldest thou know whether that sin be imputed to us , read Rom. 5. 12 , 13 , 14 , 15. and compare it with Eph. 2. 2. Wouldest thou know whether man was cursed for his sin , read Gal. 3. 10. Rom. 5. 15. Wouldest thou know whether the curse did fall on man , or on the whole creation with him , compare Gen. 3. 17. with Rom. 8. 20 , 21 , 22. Wouldest thou know whether man be defiled in every part of him by the sin he hath committed , then read Isa. 1. 6. Wouldest thou know mans inclination so soon as he is born , read Psal. 58. 3. The wicked are estranged from the Womb , they go astray so soon as they be born . Wouldest thou know whether man once fallen from God by transgression , can recover himself by all he can do , then read Rom. 3. 20 , 23. Wouldest thou know whether it be the desire of the heart of man by nature , to follow God in his own way , or no●-compare Gen. 6. 5. and Gen. 8. 21 with Hos. 11. 7. Wouldest thou know how Gods heart stood affected towards man before the World began , compare Eph. 1. 4. with 2 Tim. 1. 9. Wouldest thou know whether sin were sufficient to draw Gods love from his Creatures , compare Jer●m . 3. 7. and Micah . 7. 18. with Rom. 5. 6 , 7 , 8. Wouldest thou know whether Gods love did still abide towards his Creatures for any thing they could do to make him amends , then read Deut. 11. 5 , 6 , 7 , 8. Wouldest thou know how God could still love his Creature , and do his Justice no wrong , read Rom. 3. 24 , 25 , 26. Being justified freely by his Grace ▪ through the Redemption that is in Christ Jesus , Whom God hath set forth to be a propitiation for sin , through Faith in his bloud , to declare his righteousness for the remission of sins that are past , through the forbearance of God. To declare , I say , at this tim● his righteousness , that he might be just , and the justifier of him that believeth in Jesus . That is , God having his Justice satisfied , in the bloud , and righteousness , and death of his own Son Jesus Christ , for the sins of poor sinners , he can now save them that come to him , though never so great sinners , and do his Justice no wrong , because it hath had a full and compleat satisfaction given it by that bloud , 1 Joh. 1. 7 , 8. Wouldest thou know who he was , and what he was , that did out of his love die for sinners , then compare Joh. 3. 16 , 17. Rom. 5. 8. with Isa. 9. 6. Wouldest thou know whether this Saviour had a body of flesh and bones , before the World was , or took it from the Virgin Mary , then read Gal. 4. 4. Wouldest thou know , whether he did in that body bear all our sins , and where , then read 1 Pet. 2. 24. Who bare our sins in his own body on the tree . Wouldest thou know , whether he did rise again after he was crucified with the very same body , then read Luke 24. at ver . 38 , 39. 40 , 41. Wouldest thou know whether he did eat or drink with his Disciples after he arose out of the Grave , then read Luke 24. 42. and Acts 10. 41. If thou wouldest be perswaded of the truth of this , that that very body is now above the Clouds and Stars , read Acts 1. 9 , 10 , 11 , and Luke 24. toward the end . If thou wouldest know , that the Quakers hold an errour , that say the body of Christ is within them ; consider the same Scripture . Wouldest thou know what that Christ that died for sinners , is doing in that place whether he is gone , then read Heb. 7. 24. Wouldest thou know , who shall have life by him , read 1 Tim. 1. 14. 15. and Rom. 5. 6 , 7 , 8. which say , Christ died for sinners , for the ungodly . Wouldest thou know , whether they that live and die in their sins , shall go to Heaven , or not , then read 1 Cor. 6. 9 , 10. Rev. 21. 8 , 27. which saith , They shall have their part in the like , that burns with fire and Brimstone . Wouldest thou know whether mans obedience will obtain that Christ should die for them , or save them , then read Mark 2. 17. Rom. 5. 7. Wouldst thou know whether Righteousness , Justification , and Sanctification , doth come through the vertue of Christs blood , compare Rom. 5. 9. with Heb. 12. 12. Wouldest thou know whether natural man can abstain from the outward act of sin against the Law , meerly by a principal of nature , then compare well Rom. 2. 14. with Phil. 3. 6. Wouldest thou know whether a man by nature may know something of the invisible things of God , compare seriously , Rom. 1. 20. 21. with Rom. 2. 14. 5. Wouldest thou know how far a man may go on in a profession of the Gospel , and yet fall away , then read , Heb. 6. 4 ▪ 5 , 6. They may taste the good word of God , and the powers of the world to come . They may taste the Heavenly gift , and be partakers of the Holy Ghost , and yet so fall as never to be recovered , or renewed again unto repentance : see also Luke 13. Wouldest thou know how hard it is to go to Heaven , read Mat. 7. 13 , 14. Luke 13. 24. Wouldest thou know , whether a man by nature be a friend to God , or an enemy , then read Rom. 5. 11. Col. 1. 21. Wouldest thou know what , or who they are that shall go to Heaven ; then read John 3. 3. 5. 7. and 2 Cor. 5. 17. Also wouldest thou know what a sad thing it is for any to turn their backs upon the Gospel of Jesus Christ , then read Heb. 10. 28 , 29. and Mark 16 ▪ 16. Wouldest thou know what is the wages of sin , then read , Rom. 6. 23. Wouldest thou know whither those do go , that die unconverted to the faith of Christ , then read Psal. 9. 17. and Isa. 14. 9. Reader , here might I spend many sheets of paper , yea , I might upon this subject , write a very great Book , but I shall now forhear , desiring thee to be very conversant in the Scriptures , for they are they that will testifie of Jesus Christ , Joh. 5. 39. The Bereans were counted noble upon this account ; These were more noble then those of Thessalonica in that they received the word with all readiness of mind , and searched the Scriptures daily , &c. Acts 17. 11. But here let me give thee one caution , that is , have a care that thou do not satisfie thy self with a bare search of them , without a real application of him whom they testifie of , to thy soul , lest instead of faring the better for thy doing this work , thou dost fare a great deal the worse & thy condemnation be very much heightned , in that , though thou didst read so often the sad state of those that die in sin , and the glorious estate of them that close in with Christ , yet thou thy self shouldst be such a fool as to lose Jesus Christ , notwithstanding thy hearing , and reading so plentifully of him . They have Moses and the Prophets , let them 〈◊〉 them . ] As if he should say , What need have they that one should be sent to them from the dead ? Have they not Moses and the Prophets ? hath not Moses told them the danger of living in sin . Deut. 27. from ver . 15. to ver . 26. And chap. 28. 15. 16 , 17 , 18 , 19. 20. &c. to the end of the Chapter : also chap. 29. 18 , 19 , 20 , 21. hath he not there told them , what a sad state these persons are in , that deceive themselves with the deceit of their hearts , saying , They shall have peace , though they follow their sins in these words . And when he heareth the words of this curse , he bless himself in his heart saying I shall have peace , though I go on or walk in the imagination of my heart , to add drunkenness to thirst . The Lord will not spare that man , but then the anger of the Lord , and his jealousie shall smoak against him , and all the curses that are written in this Book , shall lie upon him : and the Lord shall blot out his name from under Heaven . Again , did not Moses write of the Saviour that was to come afterwards into the World. Deut. 18. 18. Nay , have not all the Prophets from Samuel , with all those that follow after , prophesied , and foretold these things : therefore what need have they that I should work such a miracle , as to send one from the dead unto them ? They have Moses and the Prophets , let them hear them . From whence observe again , That God doth honour the writings of Moses and the Prophets , as much , nay more , than if one should rise from the dead : Should not a People seek unto their God ? what , seek for the living among the dead ? To the Law , and to the Testimonies , ( saith God ) if they speak not according to this word , it is because there is no light in them . Isa. 8. 19 20. And let me tell you plainly , I do believe that the Devil knows this full well , which makes him labour to beget in the hearts of his Disciples and followers , light thoughts of them ; and doth perswade them , that even a motion from their own beguiled conscience , or from his own wicked Spirit , is to be observed , and obeyed before them : when the very Apostle of Jesus Christ , though he heard a voice from the excellent glory , saying , This is my beloved Son , &c. Yet writing to the Churches , he commends the writings of the Prophets before it , saying , We have also a more sure word of the Prophets , unto which ye do well to take heed , &c. 2 Pet. 1. 17 , 18 , 19. Now if thou doubtest , whether that place be meant the Scriptures , the words of the Prophets , or no , read but the next Verse , where he addeth for a certain confirmation there of these words . Knowing this first , that there is no Prophecy of the Scriptures , of any private interpretation ▪ for Prophecy came not in old time●y the will of man , but holy men of God spake as they were moved by the Holy Ghost . And therefore , what a sad thing is it with those that go about to disown the Scriptures . I tell you , however they may slight them n●w , yet when they come into h●ll , they will see their folly , They have Moses and the Prophets , let them hear them . ] Further , who are they that are so tossed to and fro , with the several winds of doctrine , that have been bro●ched in these dayes , but such , for the most part , as have had a light esteem of the Scriptures ; for the ground of errour ( as Christ saith ) is because they know not them , Mark 12. 24. And indeed , it is just with God , to give them over to follow their own dark blinded consciences , to be led into errours , that they might be damned into hell , who did not believe that the things contained in the Scripture were the truth , that they might be saved and go to Heaven . It cannot well tell how to have done speaking for , and on the Scriptures side , only this I consider , A word is enough to the wise ; and therefore I shall commit these things into the hands of them that are of God : and as for the rest , I shall say to them , rather than God will save them from h●ll with the breach of his holy word , if they had a thousand souls a piece , God would destroy them all ; for the Scriptures cannot be broken . John 10 ▪ 35. Verse 30. And he said , nay Father Abraham , but if one went unto them from the dead , they would repent . THe Verse before , you know , as I told you , it was part of an answer to such as lose their souls , so it is a vindication of the Scriptures of Moses and the Prophets ▪ They have Moses and the Prophets , let them hear them . Now this Verse is an answer to what was said in the former , and such an one as hath in it a rejection of the former answer . Nay Father Abraham . Nay saith he , do not say so , do not put them off with this ; send one from the dead , and then there will be some hopes . 'T is true , thou speakest of the Scriptures of Moses and the Prophets and sayest , let them hear them ; but these things are not so well as I could wish , I had rather thou woulest send one from the dead . In these words therefore , Nay , Father Abraham , there is a repulse given . Nay , let it not be so . Nay , I do not like of that answer ; Hear Moses and the Prophets ? nay . The same expression is used by Christ , Luke 13. 2 , 3. Think you ▪ that they upon whom the ●●ower of Siloe fell , were sinn●rs above others ? I tell you nay , for except ye repent , ye shall all likewise perish . So here , Nay Father Abraham , &c. By this word Nay , therefore is signified , a rejecting the first answer . Now observe , I pray you , the reason why he sayes nay , is , because God doth put over all those that will be saved , to observe and receive the truth contained in Scripture , and believe that . To have a high esteem of them , and to love and search them , as Christ saith , Search the Scriptures , — for they are they which testify of me , Joh. 5. 39. But the damned say , Nay ; as if he had said , This is the thing to be short , my brethren are unbelievers , and do not regard the Word of God , I know it by my self ▪ for when I was in the World , it was so with me ; Many a good Sermon did I hear , many a time was I admonished , desired , intreated , beseeched , threatned , forewarned of what I now suffer : But alas , I was ignorant , self-conceited , surly , obstinate , and rebellious . Many a time the Preacher told me , hell would be my portion , the devil would wreck his malice on me , God would pour on me his sore displeasure , but he had as good have preached to the stock , to the post , to the stones I trod on ; his words rang in mine ears , but I kept them from my heart . I remember he alledged many a Scripture , but those I valued not ; the Scriptures , thought I , what are they ? a de●d letter , a little Ink and Paper , of three or four shillings price . Alas , what is the Scripture , give me a Ballad , a News-book , George on Horsback , or Bevis of Southamp●on ; give me some book that teaches curious Arts , that tells of old Fables ; but for the Holy Scriptures I cared not . And as it was with me then , so it is with my brethren now ; we were all of one spirit , loved all the same sins slighted all the same counsels , promises , incouragements , and threatnings of the Scriptures ; and they are still as I left them , still in unbelief , still provoking God , and rejecting good counsel , so hardned in their wayes , so bent to follow sin , that let the Scriptures be shewed to them daily , let the Messengers of Christ preach till their hearts ake , till they fall down dead with preaching , they will rather trample it under-foot , and swine-like rent them , than close in with those gentle and blessed proffers of the Gospel . Nay Father Abraham , but if one should rise from the dead , they would repent . Though they have Moses and the Prophets , ( the Scriptures ) they will not repent and close in with Jesus Christ , though the Scriptures do witness against them . If therefore there be any good done to them , they must have it another way . I think , saith he , it would work much on them , if one should rise from the dead . And this truth indeed is so evident , that ungodly ones have a light esteem of the Scriptures , that it needs not many strong Arguments to prove it , being so evidently manifested by their every dayes practice , both in words and actions , almost in all things they say and do . Yet for the satisfaction to he Reader , I shall shew you by a Scripture o● two , ( though I might shew many ) that this was , and is true with the generality of the world . See the words of Nehemiah in his 9th Chapter , concerning the Children of Israel , who though the Lord afforded them mercy upon mercy , as it is from ver . 19 ▪ to ver . 25. yet ver . 26. saith he , Nevertheless they were disobedient for all thy goodness towards them , and rebelled against thee , ( but how ? ) and cast thy Law behind their back : Slew the Prophets which testified against them , to turn them to thee ; and they wrought great provocations . Observe , 1. They sinned against mercy . And then 2. They slighted the Law , or Word of God. 3. They slew the Prophets that declared it unto them . 4. The Lord coun●s it a great provocation . See Heb. 3. from ver . 10. ver . 19. And see Zach. 7. 11 , 12. But they refused to hearken , ( saith he there of the Wicked ) and pulled away the shoulder , and stopped their ears , that they should not hear the Law. Yea , they made their hearts hard as an adamant stone , lest they should hear the Law , and the words which the Lord of Hosts sent unto them by his Spirit in the former Prophets , &c. Mark I pray you , her is also , First , a refusing to hearken to the word of the Prophets . 2. That they might so do , they stopped their ears . 3. If any thing was to be done , they pulled away their shoulder . 4. To effect this , they labour to make their hearts hard as an Adamant stone . 5. And all this , lest they should hear and close in with Jesus and live , and be delivered from the wrath to come , all which things do hold out an unwillingness to submit to , and embrace the words of God ; and so Jesus Christ which is restified of by them . Many other Scripture I might bring in for confirmation of the thing , as that in Amos 7. 12 , 13. also 2 Sam. 2. 24 , 25 ▪ 2 Chron. 25. 15 , 16. Jer. 7. 23 , 24 , 25 , 26 , 27. and that 16. 12. Read also seriously that saying , in 2 ▪ Chron. 36. 15. where he saith , And the Lord God of their Fathers sent unto them by his Messengersrising up betimes because he had compassion on his people , and on his dwelling place . And did they make them welcome ? No , But mocked the Messengers of God , and despised his words : And was that all ? No , they misused his Prophets . How long ? untill the wrath of the Lord arose against them : Till there was no remedy . See also Jer. 29. 19. chap. 25. 3 , 4 , 5 , 6 , 7. Luke 11. 49. And besides the Conversation of almost all men doth bear witness to the same , both Religious , and profane persons ; in that they daily neglect , reject , and turn their backs upon the plain testimony of the Scriptures . As , 1. Take the threatnings laid down in holy Writ , and how are they disregarded ; there are but a few places in the Bible , but there are threatnings against one sinner or other ; against drunkards , swearers , lyars , proud persons , strumpets , whoremongers , covetous railers , extortioners , thieves , lazy persons ; In a word , all manner of sins are reproved , and without Faith in the Lord Jesus , there is a ●ore punishment to be executed on the committers of them ; and all this made mention of in the Scriptures . But for all this , how thick , and by heaps , do these wretches walk up and down our streets ? Do but go into the Ale-houses , and you shall see almost every room besprinkled with them , so foming out their own shame , that it is enough to make the heart of a Saint to tremble , insomuch that they would not be bound to have society with them any long while for all the world . For as the wayes of the godly are not liked of by the wicked , even so the wayes of the wicked are an abomination to the just , Prov. 29. 27. Psal. 120. 5 , 6. The Scriptures say , Cursed is the man that trusteth in man , that maketh flesh his arm , and whose heart departeth from the Lord , Jer. 17. 5. And yet how many poor souls are there in the world , that stand in so much aw , and dread of men , and do so highly esteem their favour , that they will rather venture their souls in the hands of the devil with their favour , then they will ●●y to Jesus Christ for the salvation of their soul. Nay , though they be convinced in their souls , that the way is the way of God ; yet how do they labour to stifle convictions , and turn their ears away from the truth , and all because they will not lose the favour of an opposite neighbour . Oh! I dare not for my Master , my Brother , my Landlord , I shall lose his favour , his house of work , and so decay my calling . O saith another , I would willingly go in this way , but for my Father , he chides and tells me , he will not stand my friend when I come to want ▪ I shall never enjoy a penyworth of his goods , he will disinherit me ; And I dare not , saith another , for my Husband , for he will be a railing , and tells me , he will turn me out of doors , he will beat me , and cut off my legs . But I tell you , if any of these , or any other things be ●o prevalent with thee now , as to keep thee from seeking after Christ in his wayes ; they will also be so prevalent with God against thee , as to make him cast off thy soul , because thou didst rather trust man than God ; and delight in the embracing of man rather than in the favour of the Lord. 2. Again , the Scripture saith , He that being often reproved , hardneth his neck , shall suddenly be destroyed , and that without remedy , Prov. 29. 1. Yet many are so far from turning , though they have been convinced of their wretched state an hundred times ; that when convictions or trouble for sin comes on their Consciences , they go on still in the same manner , resisting and choaking the same , though remediless destruction be hard at their heels . 3. Again , thou hast heard say , Unless a man be born again , he cannot enter into the Kingdome of Heaven , Joh. 3. 3 , 5 , 7. And yet thou goest on in a natural state ; an unregenerate condition , nay , thou dost resolve never to turn not be changed , though hell be appointed on purpose to swallow up such , Isa. 14. 9. Psal. 9. 17. The wicked shall be turned into hell , and all the Nations that forget God. 4. Again , the Scripture saith plainly , That he that loveth and maketh a lye , shall have his part in the lake that burneth with fire and brimstone , Rev. 21. 8 , 27. And yet thou art so far from dreading it , that it is thy delight to jest and jeer , and lye for a penny or two pence , or ●ix pence gain . And also if thou canst make the rest of thy companions merry , by telling things that are false of them that are better then thy self , thou dost not care a straw . Or if thou hearest a lye from , or of another , thou wilt tell it , and swear to the truth of it . O miserable ! 5. Thou hast heard and read , That he that believes not , shall be damned , Mark 16. 16. And that all men have not Faith , 2 Thess. 3. 2. and yet thou dost so much disregard these things , that it is like thou didst scarce ever so much as examine seriously whether thou wert in the faith or no ; but dost content thy self with the Hypocrites hope , which at the last God will cut off , and count it no better then the spiders web , Job 8. 13 , 14. or the house that is builded on the sands , Luke 6. 49. Nay , thou peradventure dost flatter thy self , and thinkest that thy Faith is as good as the best of them all , when alas poor soul , thou mayest have no saving faith at all ; which thou hast not , if thou be not born again and made a new Creature , 2. Cor. 2 ▪ 17. 6. Thou hast heard , That he that neglects Gods great salvation , shall never escape his great damnation , Heb. 2. 3. compared with Luke 14. 24. and Rev. 14. 19 , 20. And yet when thou art invited , intreated , and beseeched to come in , ( Luke 14. 17 , 18. 2 Cor. 5. 19 , 20. Rom. 12. 1. ) thou wilt make any excuse to serve the turn . Nay , thou wilt be so wicked , as to put off Christ time after time , notwithstanding he is so freely profered to thee : a little ground , a few Oxen , a Farm , a Wife , a two penny matter , a Play ; nay , the fear of a mock , a scoff , or a jeer , is of greater weight to draw thee back , than the Salvation of thy Soul to draw thee forward . 7. And thou hast heard that , Whosoever will be a friend of the World , is the enemy of God , Jam. 4. 4. But thou regardest not these things , but contrariwise , rather then thou wilt be out of the friendship and favour of this world , thou wilt sin against thine own Conscience , and get thy self in●o favour by fawning , and flattering of the world . Yea , rather then thou wilt go without it , thou wilt dissemble , lye , backbite thy Neighbour , and an hundred other tricks thou wilt have . 8. You have heard that the day of Judgement is near , in which you and I all of us must appear before the Tribunal of Jesus Christ , and there be made to give an account to him that is ready to judge the quick and the dead ; even of all that ever we did , yea , of all our sins in thought , word , and deed , and shall certainly be damned for them too , if we close not in with our Lord Jesus Christ , and what he hath done and suffered for eternal life , and that not notionally or traditionally , but really and savingly , in the power , and by the operation of the spirit , through faith ( Eccles. 11. 9. 12. 14. Heb. 9. 27. Acts 10. 42 , Acts 17. 30 , 31. 2 Cor. 5. 10. Rev. 20. 12. ) And I saw the dead small and great , stand before God , and the Books were opened , and another Book was opened , which is the Book of Life ; and the dead were judged out of those things that were written in the Books . There is the Book of the Creatures , the Book of Conscience , the Book of the Lords Remembrance the Book of the Law , the Book of the Gospel ▪ ( Rom. 1. 20. compared with Rom. 2. 12. 15. Rev. 6. ver . 19. Joh. 12. 48. ) Then shall he separate them one from another , as a Shepherd divideth his Sheep on his right hand , and the Goats on his left . ( Mat. 25. 30 , 31 , 32. ) And shall say to them on his right hand , Come ye blessed , vers . 34. But to the other go or depart ye cursed , ver . 41. Yet notwithstanding , the Scriptures do so plainly & plentifully speak of these things , alas ! who is there that is weaned from the world , and from their si●s and pleasures , to fly from the wrath to come , Mat. 3. 7. notwithstanding , the Scripture saith also , That Heaven and Earth shall pass away , rather than one jot or one tittle of the word shall shall fail , till all be fulfilled , they are so certain , Luke 21. 37. But leaving the threatnings , let us come to the promises , and speak somewhat of them , and you may see how light men make of them , and how little they set by them , notwithstanding the mouth of the Lord hath spoken them . As first , Turn ye fools , ye scorners , ye simple ones , at my reproof ; and beh●ld I will pour out my spirit unto you . Prov. 1. 24. And yet persons had rather be in their foolishness and scorning still , and had rather imbrace some filthy lust , then the holy , undesiled , and blessed Spirit of Christ , thorow the promise , though by it , as many as receive it , are sealed unto the day of redemption , Eph. 4. 30. And although he that lives and dies without it , is none of Christs , Rom. 8. 9. 2. God hath said , If thou do but come to him in Christ , though your sins be as red as Scarlet , they shall be as white as Snow : and he will by no meanes cast thee away , ( compare Isa. 1. 18. with Joh. 6. ●7 . ) yet poor souls will not come to Christ that they might have life . ( Joh. 5. 41. ) but rather , after their hardness and impenitent heart , treasure up unto themselves wrath , against the day of wrath , and revelation of the righteous judgement of God. Rom. 2. 4 , 5 , 6. 3. Christ Jesus hath said in the word of truth , That if any man will serve and follow him , Where he is , there shall also his servant be . Joh. 12. 26. but yet poor souls choose rather to follow sin , Satan , and the world , though their companions be the devils , and damned souls for ever . Mat. 25. 41. 4. He hath also said , Seek first the Kingdom of God , and all other things shall be added . But let who so will seek after the Kingdom of Heaven , first for them ; For they will take the first time , while time serves to get the things of this life . And if it be so , that they must needs seek after Heaven , or else be damned , they will stay till they have more leisure , or till they can better attend to it ; or till they have other things handsome about them ; or till they are older ; when they have little else to do ; or when they come to be sick , and to die . Then Lord have mercy upon them ; though it be ten thousand to one , but they perish for ever . For commonly , the Lord hath this way to deal with such sinners , who put him off when he is stri●●●● with them , either to laugh at their calamity , and m●●k when their fear cometh . ( Prov. 1. 26. 28. ) 〈◊〉 〈◊〉 send them to the gods they have served , which are the devils , Judg. 10. 13. 14. ( Go to the gods you have served , and let them deliver you , saith he ) compare this with Joh. 8. 44. 5. He hath said , There is no man that forsaketh Father or Mother , Wife or Children , or Lands for his sake , and the Gospels , but shall have an hundred f●l● in this world , with persecution , and in the world to come , life everlasting . Mark 10. 29 , 30. But men for the most part , are so far off from believing the certainty of this , that they will scarce lose the earning of a penny to hear the word of God , the Gospel of salvation . Nay , they will neither go themselves , nor suffer others to go , ( if they can help it ) without threatning to do them a mischief , if it lie in their way : Nay further , many are so far from parting from any worldly gun , for Christs sake and the Gospels , that they are still striving , by hook and by crook , as we say , by swearing , lying , cousening , stealing , covetousness , extortion , oppression , forgery , bribery , fl●ttery , or any other way , to get more , though they get together with these , death , wrath , damnation , hell , the devil , and all the plagues that God can pour upon them . And if any do not run with them to the same excess of riot , but rather for all their threats , will be so bold , and careless ( as they call it ) as to follow the wayes of God ; if they can do no more , yet they will whet their tongues like a Sword to wound them , and do them the greatest mischief they can , both in speaking against them to neighbours , to Wives , to Husbands , to Landlords , and raising false Reports of them . But let such take heed , lost they be in such a state and woful condition , as he was in , who said in vexation and anguish of soul , One drop of cold water to cool my tongue . Thus might I add many things out of the holy W●it , both threatning , and promises , besides those heavenly Counsels , loving Reproofs , free invitations to all sorts of sinners , both old and young , rich and poor , bond and free , wise and unwise . All which have been , now are , and it is to be feared , as long as this World lasts , will be trampled under the feet of those Swine , ( I call them not men ) who will continue in the same . But take a review of some of them . 1. Counsel . What heavenly counsel is that , where Christ saith , Buy of me gold tried in the fire , that thou mayst be rich , and white rayment that thou mayst b● cloathed , that the shame of thy nakedness do not appear Rev. 3. 17 ▪ 18. Also that , Ho every one that thirsteth , come to the waters : Yea come buy wine and mi●● without money , and without price , Isa. 55. 1. Hear and your souls shall live . Ve●se 3. Lay hold of 〈◊〉 strength , that you may make peace with me , and y●● shall make peace with me . Isa. 27. 5. 2. Instruction . What Instruction is here . Hear instruction and be wise , and refuse it n●t ▪ Blessed is the man that heareth me , ( saith Christ ) watching daily at my gates , waiting at the posts of my doors : For who so findeth me , findeth life , and shall obtain favour of the Lord. Prov. 8. 32 , 33 , 34 , 35. Take heed that no man deceive you by any means . Labour not for the meat that perisheth , but for that which endureth unto everlasting life . Jo● . 6. 27. Strive to enter in at the strait gate , Luke 13. 24. Believe on the Lord Jesus , and thou shalt be saved . Act. 16. 31. Believe not every spirit , but try the spirits . Quench not the spirit . Lay hold on eternal life . Let your light so shine before men , that they may see your good works ▪ and glorifie your Father which is in Heaven . Mat. 5. 16. Take heed and beware of hypocrisie ; watch and be sober . Learn of me ( saith Christ. ) Come unto me . 3. Forewarning . What forewarning is here . Because there is wrath , beware lest he take thee away with his stroak , then a great ransome cannot deliver thee , Job 36. 18. Be ye not mockers , lest your bands be made strong for I have heard from the Lord God of Hosts , a Consumption even determined on the whole Earth . Isa. 28. 22. Beware therefore , lest that come upon you that is written : Behold ye dispisers , and wonder and perish . For behold I work a work in your dayes , which ye shall in no wise believe , though a man declare it unto you , Act. 13. 40. 41. Let him that thinketh he standeth , take heed lest he fall . 1 Cor. 10. 12. Watch and pray , lest you enter into temptation . Luke 22. 40. Let us fear therefore , lest a promise being made , or left us , of entring into his rest , any of you should seem to come short of it . Heb. 4. 1. I will therefore put you in remembrance , though you once knew this , how that the Lord having saved the people out of Aegypt , afterward destroyed them that believed not . Jude 5. Hold fast that thou hast , let no man take thy Crown . Rev. 3. 11. 4. Comfort . What comfort is here . He that cometh unto me , I will in no wise east out ▪ Joh. 6. Vers. 37. Come unto me all ye that labour , and are heavy laden , and I will give you rest . Mat. 11. 28. Be of good chear , thy sins are forgiven thee . I will never leave thee , nor forsake thee , ( for ) I have loved thee with an everlasting love . Jer. 31. 3. I lay down my life for my sheep ; I lay down my life , that they might have life . I am come that they might have life , and that they might have it more abundantly . I have heard thee in a time accepted , and in the day of salvation have I succoured thee . 2 Cor. 6. 2. Though their sins be as Scarlet , they ▪ shall be as white as Snow ; though they be as Crimson , they shall be as Wooll . For I have blotted out as a thick Cloud , thy transgressions , and as a Cloud thy sins ; return unto me , for I have redeemed thee , Isa. 44. 22. 5. Grief to those that fall short . O sad grief . How have I hated instruction , and mine heart despised reproof , and have not obeyed the voice of my teachers , nor inclined mine ear to them that instructed me , Prov. 7. 11 , 12 , 13. They shall curse their King and their God , and look upwards . And they shall look to the Earth , and behold trouble and darkness , and dimness of anguish : and they shall be driven into darkness . Isa. 8. vers . 21 , 22. He hath dispersed abroad , he hath given to the poor , his Righteousness endureth for ever . — The wicked shall see it , and be grieved , he shall gnash with his teeth , and m●●t away ; the desire of the wicked shall perish . Psal. 112. 9 , 10. There shall be weeping when ye shall see Abraham , Isaac , and Jacob , and all the Prophets in the Kingdom of Heaven , and your selves thrust out . Luke 13. 26 , 27 , 28. all which things are slighted by the world . Thus much in short touching this ; that ungodly men undervalue the Scriptures , and give no credit to them , when the truth that is contained in them , is held forth in simplicity unto them , but rather cry out , nay , but if one should rise from the dead , then they think something might be done : when alas , though signs and wonders were wrought by the hands of those that preach the Gospel , these poor creatures would never the sooner convert , though they suppose they should , as is evident by the carriages of their fore-runners , who , albeit the Lord Jesus Christ himself did confirm his Doctrine by miracles , as opening blind eyes , casting out of Devils , and raising the dead , they were so far from receiving either him , or his Doctrine , that they put him to death for his pains , though he had done so many Miracles among them ▪ yet they believed not in him . John ▪ 12. 37. But to pass this , I shall lay down some of the grounds of their rejecting , and underval●ing the Scriptures , and so pass on . 1. Because they do not believe that they are the Word of God , but rather suppose them to be the inventions of men , written by some Politicians , on purpose to make poor ignorant people to submit to some Religion and Government . Though they do not say this , yet their practices testifie the same ; as he that when he hears the words of the curse , yet blesseth himself in his heart , and saith , he shall have peace , though God saith he shall have none . Deut. 29. 18 , 19 , 20. And this must needs be , for did but men believe this , that it is the Word of God , then they must believe , that he that spake it is true , therefore shall every word and tittle be fulfilled . And if they come once to this , unless they be stark mad , they will have a care how they do throw themselves under the lash of eternal vengeance . For the Reason why the Thessalonians received the word , was , because they believed it was the Word of God , and not the word of man , which did effectually work in them by their thus believing . 1 Thes. 2 , 13 , 14. When ye received the word which ye heard of us , ( saith he ) ye received it , not as the word of man , but as it is indeed the Word of God ; which effectually worketh in you that believe . So that did a man but receive it in hearing , or reading , or meditating , as it is the Word of God , they would be converted . But the Word preached doth not profit , not being mixed with faith in them that hear it . Heb. 4. 1 , 2. 2. Because they do not indeed see themselves by nature , heirs of that exceeding wrath and vengeance that the Scriptures testifie of . For did they but consider what God intends to do with those that live and die in a natural state , it would either sink them into despair , or make them fly for refuge to the hope that is set before them . But if there be never such sins committed , and never so great wrath denounced , and the time of execution be never so near ; yet if the party that is guilty be senseless , and altogether ignorant thereof , he will be careless , and regard it nothing at all . And that man by nature is in this condition it is evident . For take the same man that is senseless , and ignorant of that misery he is in by nature , I say , take him at another time , when he is a little awakened , and then you shall hear him roar , and cry out so long as trouble is upon him , and a sense of the wrath of God hanging over his head : Good sirs , what must I do to be saved ? Though the same man at another time ( when his conscience is fallen asleep , and grown hard ) will lie like the Smiths Dog , at the foot of the Anvil , though the fire-sparks flie in his face . But as I said before , when any one is a little awakened , O● what work will one verse , one line , nay one word of holy Scriptures make in his heart , he cannot eat , sleep , work , keep company with his former companions ; and all because he is afraid that the damnation spoken of in Scripture , will fall to his share , Like Balaam , who said , I cannot go beyond the word of the Lord , Numb . 22. 18. so long as he had something of the word of the Lord with authority , severity , and power on his heart : but at another time he could teach Balak to cast a stumbling-block before the Children of Israel . Rev. 2. 14. 3. Because the carnal Priests do tickle the ears of their hearers with vain Philosophy and deceit , and thereby harden their hearts against the simplicity of the Gospel , and word of God , which things , the Apostle admonished those that have a mind to close in with Christ , to avoid , Col. 2. 8. saying , Beware lest any man ( be he what h● will ) spoil you , through Philosophy and vain deceit , after the traditions of men , and rudiments of the world , and not after Christ. And you who muzzle up your people in ignorance with Aristotle , Plato ▪ and the rest of the heathenish Philosophers , and preach little , if any thing of Christ rightly . I say unto you , that you will find you have sinned against God , and beguiled your hearers , when God shall in the Judgement-day , lay the cause of the damnation of many thousands of souls to your charge , and say , He will require their blood a● your hands , Ezek. 33. 6. 4. Another reason why the carnal unbelieving world do so slight the Scriptures , and Word of God , is , because the judgement spoken of in the Scripture , is not presently executed on the transgressors . Because sentence against an evil act , is not speedily executed , therefore the hearts of the sons of men , are wholly set in the●● to do evil , Eccles. 8. 11. Because God doth not presently strike the poor wretch as soon as he sins , but waits , and forbears ▪ and is patient : Therefore the world judging God to be unfaithful , go to it again , and again , and every time grow harder and harder , till at last , God is forced either to stretch out his mighty power to turn them , or else send death with the Devil and Hell to fetch them . Thou thoughtest ( saith God ) that I was altogether such an one as thy self , but I will reprove thee , and set them in order before thy face . Now consider this , ye that forget God , lest I tear you in pieces , and there be none to deliver . Psal. 50. 20. 21. 5. Another Reason why the blind world do slight the authority of Scripture , is , because they give ●ar to the Devil , who through his subtilty casteth false evasions , and corrupt interpretations on them , ●end●ing them not so point blank the mind of God , and a rule for direction to poor souls , perswading them , that they must give ear and way to something else besides , and beyond that : or else he labours to render it vile and contemptible , by perswading them that it is a dead letter , when indeed they know not what they say , nor whereof they affirm . For the Scripture is not so dead , but that the knowledge of it is able to make any man wise unto salvation through faith and love which is in Christ Jesus . 2 Tim. 3. 15. And is profitable for instruction , reproof , and correction in righteousness ; that the man of God may be throughly furnished to all good works , verse 17. And where it is said the letter killeth , he meaneth the Law , as it is the ministration of damnation , or a Covenant of works , and so indeed it doth kill , and must do so , because it is just : forasmuch as the party that is under the same , is not able to yield to it a compleat and continual obedience . But yet I will call Paul and Peter to witness , that the Scriptures are of a very glorious concernment , in as much as in them is held forth to us the way of life ; and also , in that they do administer good ground of hope to us , Rom. 15. 4. For whatsoever things were written a foretime , were written for our learning , that we through patience and comfort of the Scripture , mig●● have hope . And again , Rom. 16. 25 , 26. Now to him that is of power to stablish you according to my Gospel , and the preaching of Jesus Christ , according to the Revelation of the mistery which was kept hid since the World began , but now is made manifest , and by the Scriptures of the Prophets , according to the Commandment of the everlasting God , made known to all Nations for the obedience of faith . And therefore whosoever they be that slight the Scriptures , they slight that which is no less then the word of God ; and they who slight that , slight him that spake it ; and they that do so , let them look to themselves , for God will be reve●ged on such . Much more might be said to this thing , but I would not be tedious . A word or two more , and so I have done with this . Consider the dangers of slighting the words of the Prophets or Apostles , whether they be , correction , reproof , admonition , forewarning , or the blessed invitations and promises contained in them . 1. Such souls do provoke God to anger , and to execute his vengeance on them . They refused to hearken ▪ they pulled away their shoulder , they stopped their ears , lest they should hear the Law , and they made their hearts Adamant stone , that they might not hear the Law , and the words that were spoken to them by his spirit in the former Prophets : Therefore came a great wrath upon them . Zach. 7. 11 , 12. 2. God will not regard in their calamity . Because I called , and ye refused , I stretched out my hand , and no man regarded , but set at nought all my counsels , and would have none of my reproof : I also will laugh at your calamities and mock when your fear cometh . When their fear cometh as desolation , and their destruction , like a Whirlwind . Then shall they call , but I will not answer ; they shall seek me early , but they shall not find me , Prov. 1. 25 , 26 , 27. 3. God doth commonly give up such men to delusions to believe lies . Because they received not the love of the truth , that they might be saved , therefore God shall send them strong delusiens , that they should believe a lie . That they all might be damned . 2 Thes. 2. 11 , 12. 4. In a word , they that do continue to reject and slight the word of God , they are such , for the most part , as are ordained to be damned . Old Eli his sons not hearkening to the voice of their father , reproving them for their sins , but disobeying his voice , it is sai● , It was because the Lord would slay them , 1 Sam. 2. 15. Again , see in 2 Chron. 25. 15 , 16. Amaziah having sinned against the Lord , he sends to him a Prophet to reprove him : But Amaziah sayes , ●orbear , wherefore shouldst thou be smitten ? ( he ●id not hearken to the word of God ) Then the Prophet forbear , saying , I know that God hath determined to destroy thee , because thou hast not hearkened to my counsel . Read therefore , and the Lord give thee understanding . For a miserable end will those have that go on in sinning against God , rejecting his word . Other things might have been observed from this verse , which at this time I shall pass by ; partly , because the sum of them hath been touched already , and may be more clearly hinted at in the following verse , and therefore I shall speak a few words to the next verse , and so draw towards a conclusion . Ver. 31. And he said unto him , If they hear not Moses , and the Prophets neither will they be perswaded , though one rise from the Dead . ANd he said ] That is , and God made answer to the words spoken in the verse before , And he said unto him If they hear not Moses , &c. As if he had said , Moses was a man of great Renown , a man of worthy note , a man that talked with God face to face , as a man speaketh to his Friend : The words that Moses spake , were such as I commanded him to speak : Let who will question them , I will own them , credit them , bless them that close in with them , and curse those that reject them . I my self sent the Prophets , they did not run of their own heads ; I gave them Commission ; I thrust them our , and told them what they should say . In a word , They have told the World what my mind is to do , both to Sinners and to Saints . They have Moses and the Prophets , let them hear them . Therefore , he that shall reject and turn his back either upon the Threatnings , Counsels , Admonitions , Invita ions , Promises , or whatsoever else I have commanded them to speak , as to Salvation and Life , and to Directions therein , shall be sure to have a share in the many Curses , that they have spoken , and the Destruction that is pronounced by them . Again , If they hear not Moses , and the Prophets , &c. As if he had said , Thou would'st have me send one from the Dead unto them , what needs that ? They have my Mind already , I have declared unto them what I intend to stand to , both for saving them that believe , and damning them that do not . That therefore which I have said , I will make good , whether they hear , or forbear . And as for this desire of yours , you had as good desire me to make a new Bible , and so to revoke my first Sayings , by the Mouth of my Prophets . But I am God , and not Man , and my Word is immutable , unchangable , and shall stand as fast as my Decre●s can make it ; Heaven and Earth shall pass away , but one jot or tittle of my Word shall not pass . If thou hadst Ten Thousand Brethren , and every one in danger of losing his Soul , if they did not close in with what is contained and recorded in the Scriptures of Truth , they must even every one of them perish , and be for ever damned in Hell ; for the Scriptures cannot be broken . I did not send them so unadvisedly , to recall it again by another consideration . No , For I speak in Righteousness and Judgment , Isa. 63. 1 , 2 , 3. and in much Wisdom and Counsel . It being therefore gone out of my Mouth in this manner , It shall not return in vain , untill it hath accomplished the thing whereto I have sent it . But again , Thou supposest that Miracles and Wonders will work more on them , which makes thee say , Send one from the Dead . But herein thou art mistaken , for I have proved them with that once and again , by more than one , or two , or three of my Servants . How many Miracles did my Servant Moses work by Commandment from me in the Land of Egypt , at the Red-Sea , and in the Wilderness ; yet they of that Generation were never the sooner converted for that , but notwithstanding rebelled and lusted , and in their hearts turned back into Egypt , Act. 7. How many Miracles did Samuel , David , Elias , Elisha , Daniel , and the Prophets , together with my Son , who raised the Dead , cast out Devils , made them to see that were born blind , gave and restored Limbs , yet for all this ( as I said before ) they hated him , they crucified him . I raised him again from the Dead , and he appeared to his Disciples who were call'd , and chosen , and faithful , and he gave them Commandment and Commission , to go and testifie the Truth of this to the World ; and to confirm the same , he inabled them to speak with divers Tongues , and to w●●k M●●acles most plentifully ; yet there was great persecution raised against them , insomuch that but a few of them died in their beds . And therefore , though thou thinkest that a Miracle will do so much with the World , yet I say , No : For if they will not believe Moses and the Prophets , neither will they be perswaded , though one should rise from the Dead . From these words therefore take notice of this Truth ; namely , that those who reject , and believe not Moses and the Prophets , are a very hard-hearted people , that will not be perswaded , though one rise from the Dead . They that regard not the Holy Scriptures , to turn to God , finding them to restifie of his goodness and mercy , there is but little hopes of their Salvation ; For they will not , mark , they will not be perswaded , though one should rise from the Dead . This Truth is confirmed by Jesus Christ himself : If you read Joh. 5. where the Lord is speaking of himself , that he is the very Christ ; he brings in four or five Witnesses to back what he said . First , John Baptist. 2. The Works that his Father gave him to do . 3. His Father speaking from Heaven . 4. The Testimony of the Scriptures ; when all this was done , seeing yet they would not believe , he layes the fault upon one of these two Things . 1. Their regarding an esteem among Men. 2. Their not believing of the Prophets Writings , even Moses and the rest . For had ye believed Moses ( saith he ) ye would have believed me ? For he wrote of me . But if ye believe not his Writings how can ye believe my Words . Now , I say , he that shall slight the Scriptures , and the Testimony of the Prophets in them concerning Jesus Christ , must needs be in great danger of losing his Soul , if he abide in this condition ; because he that slights the Testimony , doth also slight the Thing testified of , let him say the contrary never so often . For as Jesus Christ hath here laid down the Reason of Mens not receiving him ; so the Apostle , in another place , lays down the Reason again with an high and mighty aggravation . 1 Joh. 5. 10. saying , He that believeth on the Son of God , hath the witness in himself : he that believeth not God hath made him a Liar ; because he believeth not the Record , Mark , the Record that God gave of his S●n. The Record , you will say , what is that ? Why , even the Testimony that God gave of him by the Mouth of all the Holy Prophets since the World began , Act. 3. 20. That is , God sending his Holy Spirit into the hearts of his Servants the Prophets and Apostles , He , by his Spirit in them , did bear Witness or Record , to the Truth of Salvation by his Sonne Jesus , both before , and after his coming . And thus is that place also to be understood , which saith ; There are three that bear Record in Earth , the Spirit and the Water , and the Bloud . That is , the Spirit in the Apostle● , which preached him to the World , as is clear , if you read seriously , 1 Thes. 4. 8. The Apostle speaking of Jesus Christ , and obedience to God through him , saith thus : Now he that despiseth , despiseth not us , but God : But it is you that speak . True , but it is by and through the Spirit , He therefore that despiseth , despiseth not Man , but God , who also hath given us of his Holy Spirit . This is therefore a mighty confirmation of this Truth , that he that slights the Record or Testimony that God by his Spirit , in his Prophets and Apostles , hath testified unto us , slights the Testimony of the Spirit , who moved them to speak these Things ; and if so , then I would fain know , how any man can be saved by Jesus Christ , that slights the Testimony concerning Christ ; yea , the Testimony of his own Spirit , concerning his own Self . 'T is true , men may pretend to have the Testimony of the Spirit , and from that Conceit , set a low Esteem on the Holy Scriptures : But that Spirit that dwelleth in them , and reacheth them so to do , it is no better than the Spirit of Satan , though it calls it self by the Name of the Spirit of Christ. To the Law therefore , and to the Testimony Try them by that : If they speak not according to this Word , it is because there is no Light in them . The Apostle Peter , when he speaks of the glorious Voice that he had from the Excellent Majesty , saying of Christ , This is my beloved Son , hear him , saith thus to him whom he wrote unto ; You have also a more sure Word of Prophecie , ( or of the Prophets , for so you may read it ) unto which you do well that you take heed . That is , Though we tell you that we had his excellent Testimony from his own Mouth , evidently , yet you have the Prophets : We tell you this , and you need not doubt of the Truth of it ; but if you should , yet you may not , must not , ought not , to question them : Search therefore unto them , until the Day dawn , and the Day-star arise in your hearts . That is , until by the same Spirit that gave forth the Scripture , you find the Truth confirmed to your Souls , which you have recorded in the Scriptures . That this Word of Prophecy , or of the Prophets , is the Scriptures , read on . For ( saith he ) knowing this first , that no Prophecy of the Scriptures , is of any private interpretation , &c. 2 Pet. 1. 18 , 19 , 20. But you will say , What needs all this ado , and why is all this time and pains spent in speaking to this , that is surely believed already ? This is a Thing received by all , that they believe the Scriptures to be the Word of God , that sure Word of Prophecy , and therefore you need not spend your time in proving these Things , and the Truth of them , seeing we grant and confess the Truth of it , before you begin to speak your judgment of them . Answ. The Truths of God cannot be born witness unto too often ; you may as well say , You need not preach Jesus Christ so much , seeing he hath been , and is received for the True Messias already . 2. Though many may suppose , that they do believe the Scriptures , yet if they were but well examined , you would find them either by word of mouth , or else by conversation , to deny , reject , and slight the Holy Scriptures . 'T is true , there is a notional , and historical Assent in the Head , I say , In the Head of many , or most , to the Truth contain'd in Scripture : But try them , I say , and you shall find but a little , if any , of the Faith of the operation of God in the hearts of poor men , to believe the Scriptures , and Things contained in them . Many , yea most men believe the Scriptures , as they believe a Fable , a Story , a Tale , of which there is no certainty ; but alas ! there are but few do in Deed , and in Truth , believe the Scriptures to be the very Word of God. Obj. But you will say , This seems strange to me . Answ. And it seems as true to me ; and I doubt not but to make it manifest , that there are but few , yea very few , that do effectually ( for that I aim at ) believe the Scriptures , and the Truths contained in , and spoken of by them . But to make this appear , and that to purpose ( if God will ) I shall lay you down the several Operations that the Scriptures have on them , who do effectually believe the Things contained in them . 1. He that doth effectually believe the Scriptures , hath in the first place been kill'd , I say kill'd by the Authority of the Holy Scriptures ; struck stark dead ▪ in a Spiritual sense , by the Holy Scripture , being set home by that Spirit , which gave them forth upon the Soul. The Letter killeth ; the Letter strikes men dead , 2 Cor. 3. 6. and this Paul witnessed , and found , before he could say , I believe all that the Prophets have spoken . Where he saith , I was alive without the Law once ; That is , in my natural state , before the Law was set on my heart with power : But when the Commandement came , sinne revived and I died , Rom. 7. 9. And that Law that was ordained to life , I found to be unto death : For sinne taking occasion by the Commandment deceived me , and thereby slew me , ver . 10. Now that which is called the Letter in Cor. is called the Law in Rom. 7. which by its power and operation , as it is wielded by the Spirit of God , doth in the first place kill and slay all those that are inabled to believe the Scriptures . I kill , saith God ; That is , with my Law. I pierce , I wound , I prick men into the very heart , by shewing them their sins against my Law , Deut. 32. 39. Act. 2. 36 , 37. And he that is ignorant of this , is also ignorant of , and doth not really and effectually believe the Scripture . But you will say , How doth the Law kill and strike dead the poor Creature ? Answ. First , The Letter or Law , do kill thus : It is set home upon the Soul , and discovers to the Soul its Transgressions against the Law ; and shews the Soul also , that it cannot compleatly satisfie the Justice of GOD , for the breach of his Law , therefore it is condemned , Joh. 3. 19. Mark , He that believes not is condemned already ; To wit , by the Law , that is , the Law doth condemn him ; yea , it hath condemned him already for his sins against it , as it is written , Cursed is every one that continueth not in all things that are written in the Book of the Law to do them , Gal. 3. 10. Now all men , as they come into the World , are in this condition , that is , condemned by the Law. Yet not believing their Condemnation by the Law really , they do not also believe really and effectually the Law that doth condemn them . For as men have but a notion of the one , that is , their condemnation , because of sins against the Law ; so they have but a notion of the condemning , killing , and destroying power of the Law ; for as the one is , so in these Things , always is the other : There is no man that doth really believe the Law or Gospel further , than they do feel the power and authority of them in their hearts : Ye erre , not knowing the Scriptures , nor the power of God. Now this Letter , or Law , is not to be taken in the largest sense , but is strictly to be tyed to the Ten Commandments , whose proper Work is onely by shewing the Soul its sins against this Law , to kill , and there leaves him stark dead , not giving him the least life , or support , or comfort , but leaves the Soul in an helpless and hopeless condition , as from it self , or any other mee● Creature . 'T is true , the Law hath laid all men for dead , as they come into the World ; but all men do not see themselves dead , until they see that Law that struck them dead , sticking in their Souls , and having struck them that fatal blow : As a man that is fast asleep in an house , and that on fire about his Ears , and he not knowing of it , because he is asleep ; even so , because poor Souls are asleep in sinne , though the Wrath of God , the Curse of his Law , and the flames of Hell , have beset them round about , yet they do not believe it , because they are asleep in sin . Now , as he that is awakened , and sees this , sees , that through this he is a dead man : Even so they that do see their state by nature , being such a sad condition , do also see themselves by that Law to be dead men naturally . But now , when didst thou feel the power of this first part of the Scripture , the Law , so mighty as to strike thee dead ? If not , thou dost not so much as verily believe that part of Scripture that doth contain the Law in it , to be the truth of God. Yet if thou shouldest have felt something , I say something of the killing power of the Law of God in thine heart , this is not an Argument to prove , that thou believest all the Things contained in Scripture ; for there is Gospel as well as Law , and therefore I shall speak to that also ; that is , whether thou hast felt the power of the Gospel , as well as something of the power of the Law. 2. Then , thou hast found the power of the Gospel , and so believed it ; thou hast found it thus with thy soul. 1. Thou hast been shewed by the word or truth of the Gospel , in the light of the Spirit of Christ , that by nature thou were without the true faith of the Son of God in thy soul : For when He , the Spirit is come , he shall shew men that they believe not in me , saith Christ. Joh. 16. 9. Mark , though thou hast , as I said before , felt somewhat of the power of the Law , Letter , or ten Commandments , yet if thou hast not been brought to this , to see by the spirit in the Gospel , that thou art without faith by nature , thou hast not yet tasted , much less believed any part of the Gospel . For the Gospel and the Law are two distinct Covenants . And they that are under the Law , may be convinced by it , and so believe the Law or first Covenant , and yet in the mean time , to be a stranger to the Covenant of promise ; that is , the Gospel , and so have no hope in them , ( Ephes. 2. 12. ) There is not any promise that can be savingly believed , until the soul be by the Gospel converted to Jesus Christ. For though men do think never so much that they believe the things , or the word of the Gospel of our salvation , yet ▪ unless they have the work of grace in their souls , they do no● cannot rightly believe the things contained in the Scriptures . Again , as the Law killeth those that believe it , even so the promises contained in the Gospel , do , through faith , administer comfort to those that believe i● a●ig●t . My words ( saith Christ ) my words , they are spirit , and they are life . Joh. 6. 63. As if he had said , the words contained in the law as a Covenant of works , they wound , they kill , they strike dead those that are under them . But as for me , the words that I speak unto you , they are spirit , and they are life . That is , whosoever doth receive them believingly , shall find them full of operation to comfort , quicken , and revive their soul. For as I did not come into the world to destroy mens lives , so the words that I speak , ( as I am sent to preach the Gospel ) they have no such tendency unto those that believe them . The promises that are in the Gospel , Oh , how do they comfort them ? such a promise , and such a promise , O how sweet is it ? how comfortable to those that believe them ? Alas , there are many poor souls that think they believe the Scriptures , to be the word of God , and yet they never enjoyed any thing of the life and promises ; they come in upon the heart to quicken , to revive thee , to raise th●e from the sentence of death that is passed 〈◊〉 thee by the Law. And through the faith that is wrought in thy soul , by the operation of Gods holy Spirit ( though once killed by the Law or Letter ) thou art made alive in the Lord Jesus Christ , who is presented to thy soul in the promises . 3. Dost thou indeed and in truth ▪ believe the Scriptures to be the word of God ▪ then ●he things contained in them , especially the things of the Gospel are very excellent to thy soul , as the birth of Christ , the death , resurrection , intercession , and second coming , O! how precious and excellent are they to thy soul , insomuch , that thou regardest nothing in comparison of them ! O! it is Christs birth , death , blood , resurrection , &c. according to the Scriptures , that thou dost rejoyce in exceedingly , and abundantly desire after ! whom having not seen , ye love , in whom though now ye see him not , yet believing the mercy with joy unspeakable , and full of glory . 1 Cor. 15. 1 , 2 , 3 , 4 , 5 , 6. compare with Phil. 3. 6 , 7 , 8. 1 Pet. 1. 8. 4. Dost thou believe the Scriptures to be the word of God ? Then thou standest in aw●of , and dost much reverence them . Why , they are the word of God , the true sayings of God ; they are the counsel of God ; they are his promises , and his threatnings . Poor souls are apt to think , If I could hear God speak to me from Heaven with an audible voice , then sure , I should be serious , and believe it . But truly , if God should speak to thee from Heaven , except thou wert converted , thou wouldest not regard , not really believe him . But if thou dost believe the Scriptures , thou seest that they are the truth , as really believe him . But if thou dost believe the Scriptures , thou seest that they are the truth , as really as if God should speak to thee from Heaven through the Clouds , and therefore never flatter thy self , foolishly thinking , that if it were so , and so , then thou couldest believe . I tell thee , saith Christ , If they believe not Moses and the Prophets , neither will they believe though one should rise from the dead . But ▪ 5. Doest thou believe the Scripture to be the word of God ? Then through faith in Christ , thou endeavourest to have thy life squared according to the Scriptures , both in word and practice . Nay , this I say , thou mayst have , though thou do not believe them all . My meaning is , that if thou believe none but the ten Commandements , thy life may be according to them , a legal holy life ; and if thou do believe the Gospel too , then thy life will be the faith of the Lord Jesus Christ ; that is , either thou wilt live in the blessed and holy enjoyment of what is testified in the Scripture concerning the glorious things of the Lord Jesus Christ , or else , thou wilt be exceedingly panting after them . For the Scriptures carry such a blessed beauty in them to that soul that hath faith in the things contained in them , that they do take the heart , and captivate the soul of him that believeth them , into the love and liking of them , believing all things that are written in the Law , and the Prophets , and have hope towards God , that there shall be a Resurrection of the dead , both of the just and unjust ; and herein do I exercise my self , to have always a Conscience void of offence , both towards God , and towards man. Acts 24. 14 , 15 , 16. 6. He that believes the Scriptures to be the word of God , if he do but suppose that any one place of Scripture doth exclude him , and shut him out of , and from a share in the promises contained in them : O it will trouble him , grieve him , perplex him , yea he will not be satisfied untill he be resolved , and the contrary sealed to his soul , for he knows that the Scriptures are the word of God , all truth ; and therefore he knows , that if any one sentence doth exclude , or bar out him , for want of this , or the other qualification ; he knows also , that not the word alone shuts him out , but he that speaks it , even God himself ; and ●●herefore he cannot , will not , dare not be conented until he find his soul and Scripture together ( with the things contained therein ) to embrace each other , and a sweet correspondency and agreement between them . For you must know , that to him that believes the Scriptures aright , the promises , or threatnings , are of more power to comfort or cast down , then all the promises or threatnings of all the men in the world . And this was the cause why the Marryrs of Jesus , did so slight both the promises of their adversaries , when they would have overcome them with pr●fering the great things of this world unto them , and also their 〈…〉 them they would rack them , ha●g them 〈…〉 Acts 20. 24. No●● of these things c●●l● pr●vail upon them or against them ; because they did most really believe the Scriptures , and the things contained in them ; as is clearly found and to be seen in Heb. 11. and also in Mr. Fox's Records of their Brethren . 7. He that believeth the Scriptures to be the word of God ▪ believeth that men must be born again , and also be partakers of that faith which is of the operation of God ( according as he hath read and believes ) he must and shall be damned . And he that believeth this aright , will not be contented until ( according as it is written ) he do partake of , and enjoy the n●w birth , and until he do find through grace , that faith that is wrought by the operation of God in his soul. For this is the cause why men do satisf●● themselves with so slender a conceited hope that their state is good ( when it is nothing so ) namely , because they do not credit the Scripture ; for did they , they would look into their own hearts , and examine seriously , whether that faith , that hope , that grace , which they think they have , be of that nature , and wrought by that spirit and power , that the Scripture speaketh of . I speak this of an effectual believing , without which all other is nothing unto salvation . Now then , because I would not be too tedious , I shall at this time lay down no more discoveries of such an one as doth savingly believe the Scriptures , and the things contained in them , but shall speak a few words of examination containing the things already mentioned . As , 1. Thou sayest thou dost indeed and in truth effectually believe the Scriptures : I ask therefore , wast thou ever killed stark dead by the Law of works contained in the Scriptures ? killed by the Law or letter , and made to see thy sins against it , and left in an helpless condition by that Law ▪ For as I said , the proper work of the Law is to slay the Soul , and to leave it dead in a helpless state . For it doth neither give the Soul any comfort it self when it comes , nor doth it shew the soul where comfort is to be had ; and therefore it is called the ministration of condemnation , as in 2 Cor. 3. 9. the ministration of death , 2 Cor. 3. 7. For though men may have a notion of the blessed Word of God as the children had , yet before they be converted , it may truly be said of to them , Ye erre , not knowing the Scriptures , nor the power of God , Mark 12. 24. 2. You say you do believe the Scriptures to be the Word of God. I say again , examine , wast thou ever quickened from a dead state by the power of the Spirit of Christ through the other part of the Scripture ; That is to say , by the power of God in his Son Jesus Christ , through the Covenant of Promise . I tell thee from the Lord , If thou hast , thou hast f●lt such a quickning power in the words of Christ , ( Joh. 6. ) that thou hast been lifted out of that dead condition that thou before wast in , and that when thou wast under the guilt of sin , the curse of the Law , and the power of the devil , and the justice of the great God , thou hast been inabled by the power of God in Christ revealed to thee by the Spirit , through , and by the Scripture , to look sin , death , hell , the devil , and the Law , and all things that are a● enmi●y with thee , with boldness and comfort in the face , through the bloud , death , righteousness , resurrection , and intercession of Christ , made mention of in the Scriptures . And thirdly , on this account , O how excellent are the Scriptures to thy soul ! O how much vertue dost thou ●ee in such a Promise , in such an invitation ! they are so large , as to say Christ will in no wise cast me ●ut ▪ My crimson sins shall be white as Snow . I ●ell thee friend , there are some Promises that the Lord hath helped me to lay hold of Jesus Christ th●●ugh , and by , that I would not have out of the Bible , for as much Gold and Silver as can lye between York and London piled up to the stars ; because through them , Christ is pleased by his Spirit , to convey comfort to my soul ! I say , when the Law curses , when the devil tempes , when hell-fire flames in my Conscience , my sins with the guilt of them tearing of me , then is Christ revealed so swe●●ly to my poor soul through the Promises ; that all is forced to fly and leave off to accuse my soul. So also , when the World frowns , when the Enemies rage and threa●en to kill me , then also the pretious , the exceeding great and pretious Promises , do weight down all , and comfort the soul against all . This is the effect of believing the Scriptures savingly ; for they that do so , have by , and through the Scriptures good comfort , and also ground of hope , Rom. 15. 4. believing those things to be its own which the Scriptures hold forth . 4. Examine , dost thou stand in awe of sinning against God , because he hath in the Scriptures commanded thee to abstain from it ? Dost thou give diligence to make thy Calling and Election sure , because God commandeth it in Scripture ? Dost thou examine thy self whether thou be in the Faith or no , having a command in Scripture so to do ? Or dost thou ( notwithstanding what thou readest in the Scripture , follow the world , delight in sin , neglect coming to Jesus Christ , speak evil of the Saints , slight and make a mock at the Ordinances of God , delight in wicked company , and the like . Then know , that it is because thou dost not indeed and in truth believe the Scriptures effectually . For , as I said before , if a man do believe them , and that savingly , then he stands in ●w , he looks to his steps , he turns his feet from evil , and endeavors to follow that which is good , which God hath commanded in the Scriptures of truth ; yet not from a legal or natural principle ; that is to seek for life by doing that good thing , but knowing that Salvation is already obtained for him , by the bloud of that man Christ Jesus on the Cross , because he believes the Scriptures ; therefore ( mark I pray ) therefore I say , he labours to walk with his God , in all well pleasing and godliness , because he sweet power of the loves of Christ which he feels in his soul by the Spirit , according to the Scriptures , constrain him so to do , 2 Cor. 5. 14. 5. Examine again Dost thou labour after those qualifications that the Scriptures do describe a child of God by ? that is saith , yea the right faith , the most holy faith , the faith of the operation of God. And also dost thou examine whether there is a real growth of Grace in thy soul , as love , zeal , self-denial , and a seeking by all means to attain ( if possible ) to the Resurrection of the dead ; that is , not to satisfy thy self , until thou be dissolved and rid of this body of death , and be transformed into that glory that the Saints shall be in after the Resurrection day ; and in the mean time dost labour , and take all opportunities to walk as near as may be to the pitch , though thou know thou canst not attain it perfectly , yet I say , thou dost aim at it , seek after it , press towards it , and to hold on in thy race , thou ●hunnest that which may any way hinder thee , and also close in with what may any way further the same ; knowing , that that must be , or desiring that it should be thine eternal frame , and therefore out of love and liking to it , thou dost desire and long after it , as being the thing that doth most please thy soul. Or how is it with thy soul ? Art thou such an one as regards not these things ? but rather busy thy thoughts about the things here below , following those things that have no scent of divine glory upon them ; If so , look to thy self , thou art an unbeliever , and so under the wrath of God , and wilt for certain fall into the same place of torment that thy fellows have fallen into before thee , to the grief of thy own soul , and thy everlasting destruction . Consider and regard these things , and lay them to thy heart before it be too late to recover thy self , by repen●ing of the one , and desiring to close in with the other . O I say , regard , regard , for hell is hot , Gods hand is up , the Law is resolved to discharge against thy soul ; the Judgment day is at hand ; the graves are ready to fly open , the 〈◊〉 is nea● 〈◊〉 ●ounding , the sentence will ●re long be p●st , and then you and I cannot call ●im● again . But again , seeing they are so certain , so sure , so irre●●●●ble and firm ; and seeing the saving faith of the thing● contained therein is to reform the soul , and bring i● over into the things of God , really conforming to the things contained therein , both to the point of Justification , and also an impractical walking , and giving up the soul and body to a conformity to all the commands , counsels , instructions , and exhortations contained therein . This then will learn us how to judg of those who give up themselves to walk in the imaginations of their own hearts , who slight and lay aside the Scriptures , counting them but empty and uncertain things , and will live every day in open contradiction to what is contained , commanded , and forbidden therein . As first , this will shew us that all your Drunkards , Whoremasters , Lyars , Thieves , Swearers , Back-biters , Slanderers , Sc●ffers at goodness , &c. I say , we may see by this , that they tha● live in such things , have not the faith of these things contained in their hearts ; seeing they delight to practise those things that are forbidden by , and in them . And so they continuing living and dying in this state , we may conclude without fear , that these portions of holy Scripture belong unto them , and shall for certain be fulfilled upon them ▪ He that believes not , shall be damned , Mark 16. 16. The unrighteous shall not inherit the Kingdome of God , 1 Co● . 6. 9 , 10. But the abominable , the unbelieving , the whoremongers , and all lyars shall have their part in the Lake that burneth with Fire and Brimstone , Rev. 21. 8. Depart ye cursed into everlasting fire , prepared for the Devil and his Angels , Matth. 25. 41. Depart , Depart from me , for I will not save you . Depart , for my bloud shall not at all wash you . Depart , for you shall not set one foot into the Kingdome of Heaven . Depart ye cursed , ye are cursed of God , cursed of his Law , cursed of me , cursed by the Saints , and cursed by the Angels , cursed all over , nothing but cursed , and therefore depart from me ; and whither ? Into everlasting fire , fire that will scald , scorch , burn , and flame to purpose ; fire that never shall be quenched , Mark 9. fire that will last to all eternity . And must we be all alone ? No , you shall have company , store of company with you . Namely , all the raging , roaring devils , together with an innumerable company of fellow damned sinners , men , women , and children . And if the Scriptures be true , ( as they will one day wonderfully appear to be ) then this must , and shall be thy portion , if thou live and dye in this state , and of all them who continue in sinning against the truths com●ined in Scriptures . As first , Dost thou delight to sin against plain commands ? thou art gone . Secondly , Dost thou slight and scorn the counsels contained in Scriptures , and continue in so doing ? then thou art gone . Thirdly Dost thou continually neglect to come to Christ , and usest arguments in thine own heart to satisfy thy soul with so doing , then thou art gone . Luke 14. 17 , 18. compared with verse 24. and Hebrews 2. 3. How shall we escape if we neglect so great Salvation ? How shall we escape , 〈…〉 there is no way to escape . First ▪ because God hath said we shall not , Heb. 10. 25. See that ye refuse not him that speaketh , for if they escaped not who refused him that spake on earth ( that was Moses ) , much more shall not we escape , if we turn away from him that speaketh from Heaven . 2. Because he hath not only said , they shall not , but also hath bound it with an oath , saying , So I sware in my wrath , they shall not enter into my rest , Heb. 3. 11. To whom did he swear that they should not enter into his rest ? Answer , To them that believed not , So we see , they could not enter in , because of unbelief , verse 18 , 19. Secondly , this will teach us what to think and conclude of such , who though they do not so openly discover their folly by open and gross sins against the Law , yet will give more heed to their own spirits , and the movings thereof , though they be neither commanded , nor commended for the same in Scripture ; nay , though the Scripture command and commend the contrary , Isaiah 8. 20. then they will to the holy and revealed will of God. I say , such men are in as bad a state as the other to the full , being disobedient to Gods will revealed in his Word , as well as they , though in a different manner ; the one openly transgressing against the plain and well known truths revealed in it ; the other , though more close and hidden , yet secretly rejecting and slighting them , giving more heed to their own spirits , and the motion thereof , although not warranted by the Scriptures . A few words more , and so I shall conclude . And first , take heed that you content not your self with a bare notion of the Scriptures in your heads , by which you may go far , even so far , as to be able to dispute for the truth , to Preach the Gospel , and labour to vindicate it in opposition to gain-sayers , and yet be found at the left hand of Christ at the Judgment-day , forasmuch as thou didst content thy self with a notion or a traditional knowledg of them . 2. Have a care , that thou own the whole Scripture , and not own one part , and neglect another , or slight it , is th●● : To own the Law , and slight the Gospel ; or to think that thou must be saved by thy good doing and works , for that is all one , as if thou diddest thrust Christ away from thee , or else so to own the Gospel , as if by it thou wert exempted from all obedience to the ten Commandments , and conformity to the Law in life and conversation ; for in so doing , thou wilt for certain make sure of eternal vengeance . Thirdly , have a care that thou put not wrong names on the things contained in the Scriptures , as to call the Law , Christ , and Christ , the Law. For some having done so ( in my knowledg ) , have so darkned to themselves the glorious truths of the Gospel , that in a very little time they have been resolved to thwart and oppose them , and so have made room in their own souls for the devil to inhabit , and obtained a place in hell for their own souls , to be tormented for ever and ever . Against this danger therefore in reading and receiving the testimony of Scripture , learn to distinguish between the Law and the Gospel , and to keep them clear asunder , as to the salvation of thy soul , and that thou mayest so do : In the first place , beg of God , that he would shew thee the nature of the Gospel , and set it home effectually with life and power upon thy soul by Faith. Which is this , That God would shew thee , that as thou being man , hast sinned against God ; so Christ being God Man , hath ●●ought thee again , and with his most pretious bloud set thee free from the bondage thou wast fallen into by thy sins ; and that not upon condition , that thou wilt do thus and thus , this and the other good work ; but rather , that thou being first justified freely by meer grace , through the bloud of Jesus , shouldest also receive thy strength from him who hath bought thee , to walk before him in all well pleasing , being inabled thereto by vertue of his Spirit , which hath revealed to thy soul , that thou art delivered already from wrath to come , by the obedience , not of thee , but of another man , ( viz. ) Jesus Christ. Secondly , Then if the Law thou readest of , tell thee in thy Conscience , thou must do this and the other good work of the Law , if ever thou wilt be saved . Answer plainly , that for thy part thou art resolved now not to work for life , but to believe in the vertue of that bloud shed upon the Cross , upon Mount Calvary , for the remission of sins ; and yet , because Christ hath justified thee freely by his Grace , thou wilt se●ve him in Holiness and Righteousness all the dayes of thy life , yet not in a legal Spirit , or in a Covenant of Works , but mine obedience ( say thou ) I will endeavour to have it free , and chearful , out of love to my Lord Jesus . Thirdly , Have a care thou receive not this doctrine in the notion only , lest thou bring a just damnation upon thy soul , by professing thy self to be freed by Christs bloud from the guilt of sin , while thou remainest still a servant to the filth of sin . For I must tell you , that unless you have the true and saving work of the Faith and Grace of the Gospel in your hearts , you will either go on in a legal Holiness , according to the tenour of the Law ; or else through a notion of the Gospel ( the Devil bewitching , and beguiling thy understanding , will , and affections ) thou wilt Ranter ▪ like , turn the Grace of God into wantonness , and bring upon thy soul , double , if not treble damnation , in that thou couldest not be contented to be damned for thy sins against the Law , but also to make ruine sure to thy soul ; thou wouldest dishonour the Gospel , and turn the Grace of God held forth , and discovered to man by that , into licenticusness . But that thou mightest be sure to escape these dangerous looks on the right hand , and on the left , see that thy faith be such , as spoken of in S●●●pture , and that thou be not satisfied without th●t ▪ which is a faith wrought by the mighty operation of God , revealing Christ to , and in thee , as having wholly freed thee from thy sins by his most pretious bloud . Which Faith , if thou attain unto , will so work in thy heart , th●● first thou wilt see the nature of the Law , and also the nature of the Gospel , and delight in the glory of it ; and also thou wilt find an ingaging of thy heart and soul to Jesus Christ , even to the giving up of thy whole man unto him , to be ruled and governed by him to his glory , and thy comfort , by the Faith of the Lord Jesus . The End. Books printed for Francis Smith , at the Elephant and Castle without Temple-Barre . CHristianismus Redivivus , or Baptizing and Inchurching believers , after faith and repentance vindicated ; also the writings of Mr. Bax●er , Dr. ●eatley , Dr. Hilins , Mr. Marshall , Mr. Blake Mr. Cook , Mr. Cotton answered , with a Vindication of Ordinances , till Christs Personal coming proved ; in Folio . The Work of Faith with Power ; Wherein the nature of that ( dead Faith is detected ) by which multitudes that hope for Salvation , are ( as is to be feared ) deceived . Published on purpose to rectify some dangerous and Damning mistakes of Men about their Faith , and to Awaken all to the Work of Faith with Power ; In quarto . Means to prevent perishing , or , the usefulness of the saving knowledg of God discovered ; Shewing what blessed tendency the right knowledg of God hath to bring men to Salvation ; in 4to . Sions groans for her distressed ; Proving it the undoubted right of Christian Liberty , under different perswasions in matters Spiritual , to have equal protection as to their civil Peace , with the Testimony of 15. Antients , humbly offered to the Kings Majesty , Parliament , and People ; in 4to . Faith in Gods Promises , the Saints best weapon , or , the great use and availableness of 〈◊〉 , both for the support , and growth of Saints in times most perilous ; With several considerations for the encrease of Faith , 4to . A Contention for Truth , In two Publick Disputations before thousands of People , between Dr. Gunning , and Mr. Da●n , touching the Baptism of Infants , Whether Lawful , or Unlawful , 4to . The free Grace of God to all the Sons of Adam vindicated , In a plain discovery of that Truth , with 20 Queries to all men concerned , 4to . A Plea for Toleration of Opinions and Perswasions in matters of Religion differing from the Church of England ; Shewing the unreasonableness of prescribing to other Mens Faith ; and the evil of persecuting differing Opinions , Humbly Presented to the Kings Majesty , 4to . The great Case of Conscience Opened , in the particular unfoulding of those two difficult Texts , Matth. 5. 33 , 34. with Jam. 5. 12. about the lawfulness , or unlawfulness of Swearing , 4to . Godly Adversity , far better than Wicked Prosperity ; or , The Rage of the Wicked should not hinder the Race of the Godly , 4to . An Epistle of Information and Consolation to all such as are distinguished by names of reproach ; Containing also , A sober Rebuke for former Slothfulness , 4to . The 〈…〉 causes of Gods Forekno●●●g of Election and Predestination , and of Man's Salvation or Damnation ▪ As also , Whether Christ Dyed for all ▪ or not for all with the Causes and Effects that may follow , or not follow . The fifth Edition , 4●0 . Mr. Hooles Latine and English Grammer , fitted not only for the use of Schools , but very useful for any person that is desirous to learn the Latine Tongue ; being a more plain and speedy help , than any yet ext●nt . The fourth Edition , Octavo . A Discovery of the Latitude of the Loss of the Earthly Paradice , by Original Sin ; With 20 Characte●s of the true and false Ministry ; To which is added ▪ Si●ns Redemption , with the manner of the Rice of the Man of Sin ; with a brief Description of Christs Personal Reign upon Earth a thousand years . Symptomes of Growth and Decay to Godliness , In LX. Signs of A Living and Dying Christian ; with the cause ; of Decay , and Remedies for Recovery , Octavo . Laying on of Hands Asserted , under New Testament C●nsi●erations , viz. 1 Upon Persons for Healing With a brief Discovery of that Ordinance of Annointing with Oyl . 2. Upon Persons to Office. 3. Upon Believers Baptized as such . A Profitable Concordance to the Bible , With Doctrinal and Alphabetical Observations upon most Points material in the Holy Scriptures , Oct. Saturday no Sab●●●● or , 〈…〉 Sabboth proved not to be 〈◊〉 force to Believing Gentiles , neither by the Law of Nature , Law of Moses , nor Law of Christ , Octavo . The truth of the Resurrection of the Bodies , both of Good and Bad at the Great Day , Asserted and Proved by Gods Word ; also the manner and order of their coming forth of their Graves ; And a Discourse of the Last Judgment , and final Conclusion of the whole World ; in Octavo . A short Catechisme very teachable , as well for young Christians as Children , in seven particulars ; in Octavo . Christian Beheaviour , being the fruits of true Christianity , te●ching Husbands , Wives , Parents , Children , Masters , Servants , so to walk , as to please God , the 3d Edition in Twelves . Prayer with the Spirit and Understanding , also shewing what it is to pray with the Spirit , and with Understanding , the 2d Edition ; in 120. Prison Meditations , directed to the heart of suffering Saints , and raigning sinners ; in 120. Self 〈◊〉 the grand Enemy of Jesus Christ , or a Treatise shewing what a heart-plague self is , with special Remedies for its ruine ; in 12● . The Doctrine of Christianity , teaching how to become a Christian , how to lead a Christian life , and what is the Government of Christs Church , with the Articles of their faith ; in 12● . first 〈…〉 with the Rule of Three ; also the way to find the solid content of Board , Glass , Land , Timber , Stone , Globes , &c. in 12● . 2d Edition . One thing is needful , or serious Meditations upon the Four last Things , ▪ Death , Judgment , Heaven and Hell ; with a Conference between Christ and a sinner , in 12● . The Line of Life , and the Line of Death , or a Map shewing the order and causes of Salvation , and Damnation , all cut in Brass . The Poor Mans Physitian , or the true Art of Medicine , as it s Chimically prepared for the healing all Diseases incident to Man-kind . A brief Confession of Faith , as it was presented to the King , in the name of many thousands , commonly called Anabaptists . Also their Apologie and Vindication against the injurious aspersions , of being like some pretended German Anabaptists . A Treatiise touching fa●ling from Grace ; or 13 Arguments proving that Believers may fall from the truth of Grace ; with the most material Objections to the contrary Answered , 4●0 . Gods Oracle , and Christ's Doctrine , or the Six Principles and beginning word of ever , Christian Man , shewing the Foundation every Convert ▪ is to lay . 
A30152	----	The holy citie, or, The new-Jerusalem wherein its goodly light walls, gates, angels, and the manner of their standing, are expounded : also, her length and breadth, together with the golden measuring-reed, explained, and the glory of all unfolded : as also, the numerousness of its inhabitants, and what the tree and water of life are, by which they are sustained / by John Bunyan ... Bunyan, John, 1628-1688. 1669 Approx. 383 KB of XML-encoded text transcribed from 156 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A30152 Wing B5536 ESTC R36063 15599053 ocm 15599053 104034 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A30152) Transcribed from: (Early English Books Online ; image set 104034) Images scanned from microfilm: (Early English books, 1641-1700 ; 1587:4) The holy citie, or, The new-Jerusalem wherein its goodly light walls, gates, angels, and the manner of their standing, are expounded : also, her length and breadth, together with the golden measuring-reed, explained, and the glory of all unfolded : as also, the numerousness of its inhabitants, and what the tree and water of life are, by which they are sustained / by John Bunyan ... Bunyan, John, 1628-1688. [16], 294 p. Printed for Francis Smith ..., London : 1669. Marginal notes. Errata: p. [16] Reproduction of original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- N.T. -- Revelation XXI, 10-27 -- Criticism, interpretations, etc. Bible. -- N.T. -- Revelation XXII, 1-4 -- Criticism, interpretation, etc. 2005-02 TCP Assigned for keying and markup 2005-03 Apex CoVantage Keyed and coded from ProQuest page images 2005-04 Emma (Leeson) Huber Sampled and proofread 2005-04 Emma (Leeson) Huber Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion The HOLY CITIE : OR , The New-Jerusalem : WHEREIN It s Goodly Light Walls , Gates , Angels , and the manner of their standing , are EXPOUNDED . ALSO , Her Length and Breadth , together with the Golden Measuring - Reed , EXPLAINED : AND The Glory of all Unfolded . As also , The Numerousness of its Inhabitants : And what the Tree and Water of Life are , by which they are sustained . By John Bunyan , a Servant of Christ. Glorious things are spoken of thee , O City of God. Ps. 87. 3. And the Name of the City from that day shall be called , THE LORD IS THERE . Ezek. 38. 35. London , Printed for Francis Smith , at the Elephant and Castle without Temple-Barr 1669. THE EPISTLE To Four Sorts of READERS . I. To the Godly Reader . Friend , THough the Men of this World , at the sight of this Book , will not onely deride , but laugh in conceit , to consider that one so low , contemptible , and inconsiderable , as I , should busie my self in such sort , as to meddle with the exposition of so hard and knotty a Scripture , as here they find the subject matter of this little Book ; yet do thou remember that God hath chosen the foolish things of this World to confound the wise , and things that are not , to bring to nought things that are : Consider also , that even of old it hath been his pleasure to hide these things from the wise and prudent , and to reveal them unto Babes . I tell you that the operation of the Word and Spirit of God ( without depending upon that Idol so much adored ) is sufficient of it self to search out all things , even the deep things of God , 1 Cor. 2. 10. The occasion of my first medling with this matter , was as followeth : Upon a certain First day , I being together with my Brethren , in our Prison-Chamber , they expected that , according to our Custom , something should be spoken out of the Word , for our mutual Edification ; but at that time I felt my self ( it being my turn to speak ) so empty , spiritless , and barren , that I thought I should not have been able to speak among them so much as five words of Truth , with Life and Evidence : but at last , it so fell out , that providentially I cast mine Eye upon the eleventh Verse of the one and twentieth Chapter of this Prophecie ; upon which , when I had considered a while , methought I perceived something of that JASPER in whose Light you there finde this HOLY CITY is said to come or descend ; wherefore having got in my Eye some dim glimmerings thereof , and finding also in my heart a desire to see further thereinto ; I with a few groans did arry my Meditatious to the Lord JESUS for a Blessing , which he 〈…〉 forthwith grant according to his Grace ; and helping me to set before my Brethren , we did all eat , and were well refreshed ; and behold also that while I was in the distributing of it , it so encreased in my hand , that of the Fragments that we left , after we had well dined , I gathered up this Basket-full . Methought the more I cast mine Eye upon the whole Discourse , the more I saw lie in it : Wherefore setting my self to a more narrow search , through frequent Prayer to God , ( what first with doing , and then with undoing , and after that with doing again ) I thus did finish it . But yet , notwithstanding all my labour and travel in this matter , I do not , neither can I expect that every Godly Heart should in every thing see the Truth & Excellencie of what is here discoursed ; neither would I have them imagine that I have so thorowly viewed this Holy City , but that much more then I do here crush out , is yet left in the Cluster : Alas ! I shall onely say thus , I have crush'd out a little Juyce to sweeten their Lips withal ; not doubting but in little time more large measures of the Excellencie of this City , and of its sweetness and glory , will by others be opened and unfolded ; yea , if not by the Servants of the Lord JESUS , yet by the Lord Himself , who will have this City builded and set in its own place . But , I say , for this DISCOURSE , if any of the Saints that read herein , think they find nought at all but words , ( as many times it falleth out even in their reading the Scriptures of God themselves ) I beg , I say , of such , that they reade charitably , judge modestly , and also that they would take heed of concluding , that because they for the present see nothing in this or that passage , that therefore there is nothing in it : Possibly from that which thou mayest cast away as an empty Bone , others may pick both good and wholsom Bits ; yea , and also out of that suck much nourishing Marrow . You find by experience that that very bit that will not down with One , may yet not onely down , but be healthful and nourishing to another . Babes are more for Milk than strong Meat , though Meat will well digest with those that are of riper Years , 1 Cor. 2. 1 , 2 , 3. Heb. 5. 12 , 13 , 14. Wherefore that which thy weakness will not suffer thee to feed on , leave ; and go to the Milk and Nourishment that in other places thou shalt find . II. To the Learned Reader . MY second Word is to my wise and learned Reader . Sir , I suppose in your reading of this DISCOURSE , you will be apt to blame me for two things : first , because I have not so beautified my Matter with acuteness of Language as you could wish or desire : Secondly , Because also I have not given you , either in the Line , or in the Margent , a Cloud of Sentences from the Learned FATHERS , that have according to their Wisdom ( possibly ) handled these Matters long before me . To the first , I say , The Matter indeed is excellent and high ; but for my part , I am weak and low ; it also deserveth a more full and profound Discourse than my small parts will help me to make upon the matter : But yet , seeing the Lord looketh not at the outward appearance , but on the Heart ; neither regardeth high swelling words of vanity , but pure and naked Truth ; and seeing also that a Widows Mite being all , even Heart as well as substance , is counted more , and better , then to cast in little out of much , and that little too perhaps the worst : I hope , my little being all , my Farthing ( seeing I have no more ) may be accepted and counted for a great deal in the LORD'S Treasury . Besides , Sir ; Words easie to be understood do often hit the Mark ; when high and learned ones do only pierce the Air : He also that speaks to the weakest , may make the Learned understand him ; when he that striveth to be high , is not onely for the most part understood but of a sort , but also many times is neither understood by them , nor by himself . Secondly , The Reason why you find me empty of the Language of the Learned , I mean their Sentences and Words , which others use , is , because I have them not , nor have not read them : had it not been for the BIBLE , I had not onely not thus done it , but not at all . Lastly , I do find in most such a Spirit of Whoredom and Idolatry concerning the Learning of this World , and Wisdom of the Flesh , and GOD'S Glory so much stained and diminished thereby ; that had I all their aid and assistance at command , I durst not make use of ought thereof , and that for fear lest that Grace , and those Gifts that the LORD hath given me , should be at●ributed to their Wits , rather then ●he Light of the Word and Spirit of GOD : Wherefore I will not take of them from a thread to a shoo-latchet , lest they should say , We have made Abraham rich , Gen. 14. 23. Sir , What you find suiting with Scriptures , take ; though it should not suit with Authors : but that which you find against the Scriptures , slight ; though it should be confirmed by Multitudes of them . Yea further , Where you find the Scriptures and your Authors jump , yet believe it for the sake of Scriptures Authority . I honour the Godly , as Christians , but I prefe● the BIBLE before them ; and having that still with me , I count my self far better furnished than if I ha● ( without it ) all the Libraries of the two Universities : Besides , I am fo● drinking Water out of my own C●stern ; what GOD makes mine by the evidence of his Word and Spirit , that I dare make bold with Wherefore seeing , though I am without their Learned Lines ; yet well furnished with the Words of GOD , I mean the BIBLE , I have contented my self with what I there have found : And having set it before your Eyes , I pray read and take , Sir , what you like best ; And that wch you like not , leave for the rest . III. To the Captious Reader . MY third word is to the Captious and wrangling Reader . Friend , However thou camest by this Book , I will assure thee thou wast least in my thoughts when I writ it ; I tell thee , I intended this Book as little for thee , as the Goldsmith intendeth his Jewels and Rings for the Snowt of a Sow : Wherefore put on Reason , and lay aside thy Frenzie ; Be sober , or lay by the Book ; Mat. 7. 6. IV. To the Mother of Harlots , &c. MY fourth word is to the Lady of Kingdoms , the Well-favoured Harlot , the Mistris of Witchcrafts and the Abominations of the Earth . Mistris , I suppose I have nothing here that will either please your wanton Eye , or go down with your voluptuous Palate : here is Bread indeed , as also Milk and Meat ; but here is neither paint to adorn thy wrinkled face , nor Crutch to uphold or undershore thy shaking , tottering , staggering Kingdom of ROME ; but rather a certain presage of thy sudden and fearful final downfall , and of the Exaltation of that holy Matron , whose Chastity thou dost abhor , because by it she reproveth and condemneth thy leud and stubborn Life . Wherefore , Lady , smell thou may'st of this , but taste thou wilt not : I know that both thy wanton Eye , with all thy mincing Brats that are intoxicated with thy Cup , and inchanted with thy Fornications , vvill at the sight of so homely and plain a Dish as this , cry , Foh ! snuff , put the Branch to the Nose , and say , Contemptible ! But Wisdom is justified of all her Children . The Virgin Daughter of Zion hath despised thee , and laughed thee to scorn ; Jerusalem hath shaken her Head at thee ; yea , her GOD hath smitten his Hands at thy dishonest Gain and Freaks . Rejoyce ye with Jerusalem , and be glad for her , all ye that love her ; rejoyce for Joy with her all ye that mourn for her ; that ye may suck and be satisfied with 〈◊〉 Brests of her Consolations , that ye may milk out and be delighted with the abundance of her Glory . JOHN BUNYAN . Reader , By reason of the Authors distance from the Press , some Faults have escaped , ( notwithstanding the Printers care ) which thou art desired to correct thus : ERRATA . Page 7. line 10 & 11. for deserve read discern . Pag. 78. lin . 12. for tother , read together . Pag. 186. lin . 22. for by Laws , read by-Lanes . Pag. 217. lin . 2. for contiaually , r. continually . P. 234. l 22. for Sanctuar ; y the r. Sanctuary ; the. P. 270. l. 12. for he , read the. P. 271. l. 2. for iver , read River . P. 277. l. 28. for wandering by , read wonderingly . The Holy City : Or , The New Jerusalem . Revelations XXI . Vers. 10 And he carried me away in the Spirit to a great and high mountain , and shewed me that great City , the holy Jerusalem , descending out of Heaven from God , Vers. 11 Having the glory of God : and her Light was like unto a Stone most precious , even like a Jasper Stone , clear as Chrystal : Vers. 12 And had a Wall great and high , and had twelve Gates , and at the Gates twelve Angels , and names written thereon , which are the names of the twelve Tribes of the Children of Israel . Vers. 13 On the East three Gates , on the North three Gates , on the South three Gates , and on the West three Gates . Vers. 14 And the Wall of the City had twelve Foundations , and in them the names of the twelve Apostles of the Lamb. Vers. 15 And he that talked with me had a Golden Reed to measure the City , and the Gates thereof , and the Wall thereof . Vers. 16 And the City lieth foursquare , and the length is as large as the breadth : and he measured the City with the Reed , twelve thousand furlongs : the length , and the breadth , and the heighth of it are equal . Vers. 17 And he measured the Wall thereof , an hundred and forty and four Cubits , according to the measure of a man , that is , of the Angel. Vers. 18 And the building of the Wall of it was of Jasper , and the City was of pure Gold , like unto clear Glass . Vers. 19 And the Foundations of the Wall of the City were garnished with all manner of precious Stones . The first Foundation was Jasper ; the second , Saphire ; the third , a Chalcedony ; the fourth , an Emerald ; Vers. 20 The fifth , Sardonyx ; the sixth ▪ Sardius ; the seventh , Chrysolite ; the eighth , Beryl ; the ninth , a Topaz ; the tenth , a Chrysoprasus ; the eleventh , a Jacinct ; the twelfth , an Amethyst . Vers. 21 And the twelve Gates were twelve Pearls , every several Gate was of one Pearl ; and the street of the City was pure Gold , as it were transparent Glass . Vers. 22 And I saw no Temple therein : for the Lord God Almighty , and the Lamb , are the Temple of it . Vers. 23 And the City had no need of the Sun , neither of the Moon to shine in it : for the Glory of God did lighten it , and the Lamb is the Light thereof . Vers. 24 And the Nations of them 〈◊〉 are saved , shall walk in the Light of it : and the Kings of the Earth do bring their Glory and Honour unto it . Vers. 25 And the Gates of it shall not be shut at all by day : for there shall be no night there . Vers. 26 And they shall bring the Glory and Honour of the Nations into it . Vers. 27 And there shall in no wise enter into it any thing that defileth , neither whatsoever worketh abomination , or maketh a lie : but they which are written in the Lambs Book of Life . CHAP. XXII . Vers. 1 And he shewed me a pure River of Water of Life , clear as Crystal , proceeding out of the Throne of God , and of the Lamb. Vers. 2 In the midst of the street of it , and of either side of the River , was there the Tree of Life , which bare twelve manner of Fruits , and yielded her Fruit every month : and the Leaves of the Tree were for the healing of the Nations . Vers. 3 And there shall be no more curse : but the Throne of God , and of the Lamb shall be in it ; and his Servants shall serve him . Vers. 4 And they shall see his Face , and his Name shall be in their Foreheads . IN my dealing with this Mystery , I shall not meddle where I see nothing , neither shall I hide from you that which at present I conceive to be wrapt up therein : onely you must not from me look for much inlargement , though I shall endeavour to speak as much in few words , as my Understanding and Capacity will enable me , through the help of Christ. In this Description of this Holy City , you have these five general Heads : First , The Vision of this City in general . Secondly , A discovery of its Defence Entrances , and Fashion , in particular . Thirdly , A relation of the Glory of each . Fourthly , A discovery of its Inhabitants , their quality and numerousness . Fifthly , A relation of its Maintenance , by which it continueth in Life , Ease , Peace , Tranquillity and Sweetness for ever . To all which I shall speak something in their proper places , and shall open them before you . But before I begin with any of them , I must speak a word or two concerning John's qualification , whereby he was enabled to behold and take a view of this City ; which qualification he relateth in these words following . Vers. 10. And he carried me away in the Spirit to a great and high Mountain , and shewed me that great City , the holy Jerusalem , descending out of Heaven from God. The Angel being to shew this holy man this great and glorious Vision , he first ( by qualifying of him ) puts him into a suitable Capacity to behold and take the view thereof ; He carried me away in the Spirit : When he saith , He carried me away in the Spirit , he means he was taken up into the Spirit , his Soul was greatly spiritualized : Whence take notice , That an ordinary frame of Spirit is not able to comprehend , nor yet to apprehend extraordinary things : Much of the Spirit , deserveth much of Gods matters ; but little of the Spirit , deserveth but little of them : I could not speak to you as unto Spiritual , but as unto Carnal , even as unto Babes in Christ ; I have fed you with Milk , and not with Meat ; for hitherto ye were not able to bear it , nor yet are ye able , 1 Cor. 3. 1 , 2. And he carried me away in the Spirit , &c. Thus it was with the Saints of old , when God had either special Work for them to do , or great things for them to see : Ezekiel , when he had the vision of this City in the old Law , in the Captivity at Babylon , he must be first fore-fitted with a competent measure of the Spirit , Ezek. 40. 2. John also , when he had the whole matter of this Prophecie revealed unto him , he must be in the Spirit ; I was ( saith he ) in the Spirit on the Lords day , and heard behinde me a great Voice , as of a Trumpet , talking with me , &c. Rev. 1. 10 , 11. Whence note again , That when God calls a man to this or that Work for him , he first fits him with a suitable Spirit : Ezekiel saith , when God bid him stand upon his Feet , That the Spirit entered into him , and set him upon his Feet , Ezek. 2. 1 , 2. And he carried me away , &c. Mark , And he carried me [ away ] &c. As a man must have much of the Spirit that sees much of God , and his goodly matters ; so he must be also carried AWAY with it ; he must by it be taken off from things carnal and earthly , and taken up into the glory of things that are spiritual and heavenly : the Spirit loveth to do what it doth in private ; that man to whom God intendeth to reveal great things , he takes him aside from the lumber and cumber of this World , and carrieth him away in the solace and contemplation of the things of another World ; And when they were alone , he expounded all things to his Disciples ; mark , And when they were ALONE ; according to that of the Prophet , Whom shall he teach Wisdom , and whom shall he make to understand Doctrine ? they that are WEANED from the Milk , and DRAWN from the Brests , Isa. 28. 9. Whence observe also , He is the man that is like to know most of God , that is oftenest in † private with him : He that obeyeth , when God saith , Come up hither , he shall see the Bride , the Lambs Wife : For a man through desire having SEPARATED himself , seeketh and intermedleth with all Wisdom , Prov. 18. 1. And he carried me away in the Spirit to a great and high Mountain . Thus having shewed his frame , and inward disposition of Spirit ; he now comes to tell us also of the Place or Stage on which he was set ; to the end that now being fitted by illumination , he might not be hindered of his Vision by ought that might intercept : He carried me away in the Spirit to a great and high Mountain . Thus did God of old also ; for when he shewed to Moses the Patterns of the heavenly things , he must ascend into the Mount Sinai ; he must into the Mount also , when he hath the view of the holy Land , and of that goodly Mountain Lebanon : Whence we may learn , That the things of God are far from man as he is natural ; and also that there are very great things between us and the sight of them ; none can see them but such as are carried away in the Spirit , and set on high . — To a great and high Mountain . This Mountain therefore signifieth the Lord Christ , on which the Soul must be placed , as on a mighty Hill , whereby he may be able ( his Eyes being anointed with spiritual Eye-salve ) to see over the tops of those mighty Corruptions , Temptations , and spiritual Enemies , that like high and mighty Towers are built by the wicked one , to keep the view of Gods things from the sight of our Souls : wherefore Christ is called , The Mountain of the Lords House , or that on which the House of God is placed ; he is also called , The Rock of Ages ; and , The Rock that is higher than we : The Hill of God is an high Hill , as Bashan ; an high Hill , as the Hill of Bashan , Psal. 68. 15. This is the Hill from whence the Prophet Ezekiel had the Vision of this City : And upon this Rock ( saith Christ ) will I build my Church , and the Gates of Hell shall not prevail against it , Ezek. 40. 2. Mat. 16. 18. And he carried me away in the Spirit to a great and high Mountain , and shewed me that great City , the holy Jerusalem . Having thus told us how , and with what he was qualified , he next makes relation of what he saw , which was , that great City , the holy Jerusalem . Jerusalem in the Language of the Scripture is to be acknowledged for the Church and Spouse of the Lord Jesus ; and is to be considered either generally , or more particularly : Now as she is to be taken generally , so she is to be understood as being † the whole Family in Heaven and Earth ; and as she is thus looked upon , so she is not considered with respect to this or that state and condition of the Church here in the world , but simply , as she is the Church : therefore it is said , when at any time any are converted from Satan to God , That they are come to Mount Sion , the City of the living God , the heavenly Jerusalem ; to an innumerable Company of Angels ; to the general Assembly and Church of the first-born that are written in Heaven ; to God the Judge of all , and to the Spirits of Just men made perfect ; to Jesus , and to the Blood of sprinkling , Heb. 12. 22 , 23 , 24. But again , As Jerusalem is thus generally to be understood , so also she is to be considered more particularly : 1. Either as she relates to her first and purest state ; or , 2. As she relates to her declined and captivated state ; or , 3. With reference to her being recovered again from her apostatized and captivated condition : Thus it was with Jerusalem in the Letter ; which threefold state of this City shall be most exactly answered by our Gospel-Jerusalem , by out New-Testament-Church . Her first state was in the days of Christ and his Apostles , and answered to Jerusalem in the days of Solomon ; her second state is in the days of Antichrist , and answereth to the carrying away of the Jews from their City into Babylon ; and her third state is this in the Text , and answereth to their return from Captivity , and rebuilding their City and Walls again : All which will be fully manifest in this Discourse following . Besides , That this holy City that here you read of , is the Church , the Gospel-Church , returning out of her long and Antichristian Captivity ; consider , First , She is here called a City , the very name that our Primitive † Church went under ; which name she loseth all the while of her Apostatizing and Captivity under Antichrist : for observe , I say , all the while she is under the scourge of the Dragon , Beast , and the Woman in Scarlet , &c. she goeth under the name of a Woman , a Woman in travel , a Woman flying before the Dragon , a Woman flying into the Wilderness , there to continue in an afflicted and tempted condition , and to be glad of Wilderness-Nourishment , until the time of her Enemies were come to an end , Rev. 12. Now the reason why she lost the title of City , at her going into Captivity , is , Because then she lost her situation and strength ; she followed others then Christ , wherefore he suffered her Enemies to scale her Walls , to break down her Battlements ; he suffered , as you see here , the great Red Dragon , and Beast with seven Heads and ten Horns , to get into her Vineyard , who made most fearful work both with her and all her Friends : her Gates also was now either broken down , or shut up , so that none could according to her Laws and Statutes enter into her ; her Charter also , even the Bible it self , was most grosly abused and corrupted , yea , sometimes burned and destroyed almost utterly : wherefore the Spirit of God doth take away from her the title of City , and leaveth her to be termed a wandring Woman , as aforesaid : The Court that is without the Temple ( saith the Angel ) leave out , and measure it not , for it is given to the Gentiles ; and the Holy City shall they tread under foot forty and two months , Rev. 11. 2. The Holy City shall they tread under foot ; that is , all the City-Constitutions , her Forts and Strength , her Laws and Priviledges for a long time shall be laid aside and slighted , shall become a hissing , a taunt , and a by-word among the Nations . And truly thus it was in the Letter , in the destruction of Jerusalem by the King of Babylon and his wicked Instruments , by whose hands the City was broken up , the Walls pulled down , the Gates burned , the Houses ri●●ed , the Virgins ravished , and the Children laid dead in the top of every street , 2 Chron. 36. 17 , 18 , 19 , 20 , 21. Jer. 52. Lam. Chap. 1 , 2 , 3 , 4. Now was Zion become a plowed Field , and Jerusalem turned to heaps ; a place of Briers and Thorns , and of wastness and desolation , Mic. 3. 12. Isa. 7. 23 , 24. Secondly , The phrase also that is joyned with this of City , doth much concern the point ; she is here called , The new and holy City , which words are explained by these , As a Bride adorned and prepared for her Husband : the meaning is , That she is now got into her Form , Fashion , Order and Priviledges again ; she is now ready , adorned , prepared , and put into her Primitive state : Mark , though she was in her state of affliction called a Woman , yet she was not then either called a City , or a Woman ADORNED ; but rather a Woman robbed & spoiled , rent and torn among the briers and thorns of the Wilderness , Isa. 5. 6. & 42. 22. & 32. 13 , 14. Wherefore this City is nothing else but the Church returned out of Captivity from under the reign of Antichrist : As is yet further manifest , because , Thirdly , We finde no City to answer that which was built after the Jews return from Captivity , but this : for this , and onely this is the City that you finde in this Prophecie , that is nominated as the Antitype of that Second of the Jews : wherefore John hath no relation of her while towards the doom of Antichrist , and no description of her in particular until Antichrist's utterly overthrown : as all may see that wisely read the 17th , 18th , 19th , & 20th Chapters of this Prophecie . — And shewed me that great City . The holy Ghost is pleased at this time to give the Church the name of a City , rather than any other name ; rather than the name of Spouse , Woman , Temple , and the like : ( though he giveth us her under the name of a Woman also , to help us to understand what he means ) but I say , the name of a City is now the name in special , under which the Church must go , and that for special Reasons : First , To shew us how great and numerous a People will then be in the Church ; the Church may be a Woman , a Temple , a Spouse , when she is but few , but an handful , but two or three ; but to be a City , and that in her glory , it bespeaks great store of Members , Inhabitants , and Citizens ; especially when she goeth under the name of a GREAT City , as here she does : He shewed me that GREAT City . Secondly , She goeth rather under the name of a City , than Temple or Spouse ; to shew us also how plentifully the Nations and Kingdoms of men shall at that day traffick with her , and in her , for her goodly Merchandize of Grace and Life : to shew us , I say , what wonderful custom the Church of God at this day shall have among all sorts of People , for her Heavenly Treasures . It is said of Tyrus and Babylon , That their Merchandize went into all the World , and men from all quarters under Heaven came to trade and to deal with them for their Wares : why thus it will be in the latter day with the Church of God , the Nations shall come from far ; from Tarshish , Pul , Lud , Tubal , Javan , and the Isles afar off ; They shall come , saith God , out of all Nations upon Horses and Mules , and upon swift Beasts , to my holy Mountain Jerusalem : And it shall come to pass , that from one new Moon to another , and from one Sabbath to another , shall all flesh come to worship before me , saith the Lord , Isa. 66. 19 , 20 , 21 , 22 , 23. Alas , the Church at that day when she is a Woman onely , or a Temple either , may be without that Beauty , Treasure , Amiableness , and affecting Glory that she will be endowed with when she is a prosperous City : His marvelous kindness is seen in a strong City , Psal. 31. 21. In Cities , you know , are the Treasures , Beauty , and Glory of Kingdoms , and 't is thither men go , that are desirous to solace themselves therewith : Out of Zion , the perfection of * Beauty , God hath shined . Thirdly , It is called a City rather than a Woman , or Temple , to shew us how strong and securely it will keep its Inhabitants at that day ; In that day shall this Song be sung , We have a strong City ; Salvation will God appoint for Walls and Bulwarks : And verily if the Cities of the Gentiles , and the strength of their Bars and Gates , and Walls , did so shake th● Hearts , yea , the very Faith of the Children of God themselves , how secur● and safe will the Inhabitants of this Cit● be , even the Inhabitants of that City whic● GOD Himself will build ? &c. But lastly and more especially , The Church is called here a City , chiefly to shew us that now she shall be undermost no longer : Babylon reigned , and so shall Jerusalem at this day ; And thou , O Tower of the Flock , the strong hold of the Daughter of Zion , unto thee shall it come , even the first Dominion , the Kingdom shall come to the Daughter of Jerusalem , Mic. 4. 8. Now shall she , when she is built and compleat , have a compleat Conquest and Victory over all her Enemies ; she shall reign over them ; the Law shall go forth of her that rules them , and the Governours of all the World at that day shall be Jerusalem-Men : And the Captivity of this Host of the Children of Israel shall possess that of the Canaanites , even unto Zarephath ; and the captivity of Jerusalem which is in Sepharad , shall possess the Cities of the South : And Saviours shall come out of Mount Zion to judge the Mount of Esau , and the Kingdom shall be the Lords , Ob. 20 , 21. For the Law shall go forth of Zion , and the Word of the Lord from Jerusalem : And ●e shall judge among many People , and rebuke strong Nations afar off , and they shall beat their Swords into Plowshares , and their Spears into Pruning-Hooks : Nation shall not lift up a Sword against Nation , neither shall they learn War any more , Mic. 4. 1 , 2 , 3. There brake he the Ships of Tarshish with an East winde : As we have heard , so have we seen in the City of the Lord of Hosts , in the City of our God ; God will establish it for ever , Psal. 48. 1 , 2 , 3 , 4 , 5 , 6 , 7 , 8. For observe it , Christ hath not only obtained the Kingdom of Heaven for those that are his , when this World is ended , but hath also , as a Reward for his Sufferings , the whole World given into his hand ; wherefore as all the Kings and Princes and Powers of this World have had their time to reign , and have Glory in this World in the Face of all ; so Christ will have his time at this day to shew who is the onely Potentate and Lord of Lords , 1 Tim. 6. 15. At which day , he will not onely set up his Kingdom in the midst of their Kingdoms , as he doth now , but will set it up even upon the top of their Kingdoms ; at which day there will not be a Nation in the World , but must bend to Jerusalem , or perish : For the Kingdom and Dominion , and greatness of the Kingdom under the whole Heaven , shall be given to the People of the Saints of the most High , whose Kingdom is an everlasting Kingdom , and all Dominions shall serve and obey him , Dan. 7. 27. And his Dominion shall be from Sea to Sea , and from the River , to the ends of the Earth , Zech. 9. 10. O Holiness ! how shall it shine in Kings and Nations , when God doth this ! He shewed me that great City , the holy Jerusalem , descending out of Heaven from God. In these words we are to enquire into three things : First , What he here should mean by Heaven . Secondly , What it is for this City to descend out of it . Thirdly , And why she is said to descend out of it from God. First , For the word Heaven , in Scripture it is variously to be understood , but generally either materially or metaphorically : Now not materially here , but metaphorically ; and so is generally , if not always , taken in this Book . Now that it is not to be taken for the material Heavens where Christ in Person is : Consider , That the descending of this City , ● not the coming of glorified Saints with their Lord ; because that even after the descending , yea , and building of this City , there shall be Sinners converted to God ; but at the coming of the Lord Jesus from Heaven with his Saints , the door shall be shut ; that is , the door of Grace , against all Unbelievers , Luk. 13. 25. Matth. 25. 10. Therefore Heaven here is to be taken metaphorically , for the Church ; which , as I said before , is frequently so taken in this Prophecie , as also in many others of the holy Scriptures , Rev. 11. 15. & 12. 1 , 2 , 3 , 7 , 8 , 10 , 13. & 13. 6. & 19. 1 , 14. Jer. 51. 48. Matth. 25. 1. &c. And observe it , though the Church of Christ under the tyranny of Antichrist , loseth the title of a standing City , yet in the worst of times she loseth not the title of Heaven ; She is Heaven when the great Red Dragon is in her , and Heaven when the third part of her Stars are cast unto the Earth ; she is Heaven also when the Beast doth open his Throat against her , to blaspheme her God , his Tabernacle , and those that dwell in her . Secondly , Now then to shew you what are to understand by this , that she is said to DESCEND out of Heaven ; for indeed to speak properly , Jerusalem is always in the Scriptures set in the highest ground , and men are said to descend , when they go down from her , but to ascend , or go up , when they are going thitherwards : but yet though this be true , there must also be something significant in this word descending ; wherefore when he saith , he saw this City to DESCEND out of Heaven , he would have us understand , 1. That though the Church under Antichrist be never so low , yet out of her Loins shall they come that yet shall be a reigning City : Generation is a descending from the Loins of our Friends ; he therefore speaks of the generation of the Church : Wherefore the meaning is , That out of the Church that is now in Captivity , there shall come a compleat City , so exact in all things , according to the Laws and Liberties , Priviledges and Riches of a City , that she shall lie level with the great Charter of Heaven . Thus it was in the Type , the City after the Captivity was builded , even by those that once were in Captivity , especially by their Seed and Off-spring ; and thus it shall be in our New - Testament New Jerusalem ; They that shall be of thee , saith the Prophet , ( that is , of the Church in affliction ) they shall build the old waste places ; thou shalt raise up the Foundations of many Generations ; and thou shalt be called , The Repairer of Breaches , and the Restorer of Paths to dwell in ; and again , They that sometimes had Ashes for Gladness , and the Spirit of Heaviness instead of the Garment of Praise , They shall build the old Wastes , they shall raise up the former Desolations , and they shall repair the waste Cities , the Desolations of many Generations ; for your shame you shall have double , and for confusion they shall rejoyce in their Portion , &c. Isa. 58. 11 , 12. & 61. 3 , 4 , 7. Thus therefore by descending , we may understand that the Churches Generation shall be this Holy City , and shall build up themselves the Tower of the Flock . 2. When he saith , This holy City descended out of Heaven , he would have us understand also what a Blessing and Happiness this City at her rebuilding will be to the whole World : Never was kind and seasonable showers more profitable to the tender new-mown-Grass , than will this City at this day be , to the Inhabitants of the World ; they will come as a Blessing from Heaven upon them : As the Prophet saith , The Remnant of Jacob shall be in the midst of many People , as a dew from the Lord ; as the showers upon the Grass , that tarrieth not for man , nor waiteth for the Sons of men ; Mic. 5. 7. O the Grace , the Light and Glory , that will strike with spangling Beams from this City , as from a Sun , into the furthest parts of the World ! Thus saith the Lord , As the new Wine is found in the Cluster , and one saith , Destroy it not , for a Blessing is in it : so will I do for my Servants sake , that I may not destroy them all : I will bring forth a Seed out of Jacob , and out of Judah an Inheritor of my holy Mountain ; and my Elect shall inherit it , and my Servants shall dwell there : And Sharon ( where the sweet Roses grew , Song . 2. 1. ) shall be a fold for Flocks , and the Valley of Achor a place for the Herds to lie down in , for my People that have sought me , Isa. 65. 8 , 9 , 10. In that day Israel shall be the third with Egypt and Assyria , even a Blessing in the midst of the Land , Isa. 19. 24. And it shall come to pass , that as you were a curse among the Heathen , O House of Judah , and House of Israel ; so will I save you , and you shall be a Blessing : fear not , but let your Hands be strong , Zec. 8. 13. As the dew of Hermon that descended upon the Mountains of Zion , for there the Lord commanded the Blessing , even life for evermore , Psal. 133. 3. And now for the third particular , namely , What it is to descend out of Heaven FROM GOD. 1. To descend out of Heaven ( that is , out of the Church in Captivity ) from God , is this ; The Church is the place in which God doth beget all those that are the Children of him ; wherefore in that they are said to descend out of Heaven FROM GOD , it is as as if he had said , The Children of the Church are Heaven-born , begotten of God , and brought forth in the Church of Christ : For Jerusalem which is above , is the Mother of us all : The Lord shall count when he writeth up the People , that this man was born there ; Gal. 4. 26. Psal. 87. 5 , 6. 2. When he saith he saw this Jerusalem come out of Heaven from God , he means , That those of the Church in Captivity that shall build this City , they shall be a People peculiarly fitted and qualified for this Work , of God. It was not all the Children of Israel that had their hand i● building Jerusalem after the Captivity of old ; their Nobles put not their hands to the Work of the Lord ; also there were many of Judah that were sworn to Tobiah the ●rch Opposet of the building of the City , because of some Kindred and Relation that then was between them and him , Neh. 6. 17 , 18 , 19. and as it was then , so we do expect it will be now ; some will be even at the beginning of this Work , in Babylon ; at that time also some will be cowardly and fearful , yea , and even men hired to ●inder the Work , Nehem. 6. 10 , 11 , 12. Wherefore I say , those of the Church that ●t that day builded the City , they were men of a particular and peculiar Spirit , which also will so be at the building of New Jerusalem : They whose Light breaks forth as the Morning , they that are mighty for a Spirit of Prayer , they that take away the Yoke , and speaking Vanity , and that draw out their Soul to the Hungry ; they that the Lord shall guide continually , that shall have fat Bones , and that shall be as a watered Garden , whose Waters fail not , &c. of THEM shall they be that build the old wastes , and that raise up the Foundations of many Generations , &c. It was thus in all Ages , in every Work of God , SOME of his People , SOME of his Saints in special in all Ages , have been used to promote , and advance , and perfect the Work of their Generations . 3. This City descends or comes out of Heaven from God , that is , by his special working and bringing to pass ; 't was God that gave them the Pattern , even when they were in Babylon ; 't was God that put it into their Hearts while there , to pray for deliverance ; 't was God that put it into the Hearts of the Kings of the Medes and Persians to give them Liberty to return and build ; and it was God that quailed the Hearts of those that by opposing did endeavour to hinder the bringing the Work to perfection ; yea , it was God that did indeed bring the Work to perfection : wherefore she may well be said to descend out of Heaven from GOD ; as he also saith himself by the Prophet , [ I ] will cause the Captivity of Judah , and the Captivity of Israel to return ▪ and [ I ] will build them as at the first , Ezek ▪ 4. 1 , 2 , 3 , 4. Neh. 2. 8. & 3. 18. Ezr. 7. 27 ▪ Neh. 4. 15. & 6. 15 , 16. Jer. 33. 7. & 32. 44. Ezek. 36. 33 , 34 , 35 , 36. & 37. 11 , 12 , 13 , 14. Amos 9. 11. Lastly , When he saith he saw her decend from God out of Heaven , he may refer to her Glory , which at her declining departed from h●● , and ascended to God ; as the Sap returns into the Root at the Fall of the Le●● : which Glory doth again at her return descend , or come into the Church , and Branches of the same , as the Sap doth arise at the Spring of the Year ; for indeed the Churches Beauty is from Heaven , and it either goeth up thither from her , or else comes from thence to her , according to the natures of both Fall and Spring , Cant. 2. Thus you see what this HEAVEN is , and what it is for this City to DESCEND out of it ; also what it is for this City to descend out of it FROM GOD. Vers. 11. Having the Glory of God : These last words do put the whole matter out of doubt , and do most clearly shew unto us , that the descending of this City is the perfect return of the Church out of Captivity : The Church , when she began at first to go into Captivity , her Glory began to depart from her ; and now she is returning again , she receiveth therewith her former Glory , having the Glory of God. Thus it was in the Type , when Jerusalem went into Captivity under the King of Babylon ( which was a figure of the Captivity of our New-Testament-Church under Antichrist ) it is said that then the glory of God departed from them , and went by degrees , first out of the Temple to the Threshold of the House , and from thence with the Cherubims of Glory , for that time quite away from the City , Ezek. 10. 4 , 18. & 11. 22 , 23 , &c. Again , As the Glory of God departed from this City at her going into Captivity ; so when ▪ she returned again , she had also then returned to her the Glory of God ; whereupon this very Prophet that saw the Glory of God go from her at her going into Captivity , did see it , the very same ; and that according as it departed , so return at her deliverance ▪ He brought me to the Gate , saith he , ( that is , when by a Vision he saw all the Frame and Patterns of the City and Temple , in the state in which it was to be after the Captivity ) he brought me to the Gate that looketh toward the East , and behold the Glory of the God of Israel came from the way the East ( the very same way that it went , when it departed from the City , Ezek. 11. 23. ) his Voice was like the Voice of many Waters , and the Earth shined with his Glory ; It was according to the appearance of the Vision which I saw , even according to the Vision that I saw when I came to destroy the City , and the Vision was like the Vision that I saw by the River Chebar ; and I fell on my face , and the Glory of the Lord came into the House by the way of the Gate , whose prospect is towards the East : so the Spirit took me up , and brought ▪ me into the inner Court , and behold , the Glory of the Lord filled the House , Ezek. 43. 1 , 2 , 3 , 4 , 5 , 6. Thus you see it was in the Destruction and Restoration of the Jews Jerusalem , by which God doth plainly shew us how things will be in our Gospel-Church ; she was to decline and lose her glory , she was to be trampled ( as she was a City ) for a long time under the feet of the unconverted and wicked World : Again , She was after this to be builded , and to be put into her former Glory ; at which time she was to have her Glory , her former Glory , even the Glory of God returned to her again ; He shewed me , saith John , that great City the holy Jerusalem , descending out of Heaven from God , having 〈◊〉 Glory of God : As he saith by the Prophet , I am Returned to Jerusalem with Mercies , and my House shall be built in it : and again , I am Returned to Zion , and will dwell in the midst of Jerusalem , Zech. 1. 16. & 8. 3. Having the Glory of God : There is the Grace of God , and the Glory of that Grace ; there is the Power of God , and the Glory of that Power ; and there is the Majesty of God , and the Glory of that Majesty , Ephes. 1. 6. 2 Thess. 2. 9. Isa. 2. 19. 'T is true , God doth not leave his People in some sence , even in the worst of times , and in their most forlorn condition ; as he sheweth by his being with them in their sad state in Egypt and Babylon , and other of their states of calamity : as he saith , Though I cast them far off among the Heathen , and although I have scattered them among the Countreys ; yet will I be to them a little Sanctuary in the Countreys where they shall come , Ezek. 11 16. God is with his Church even i● her greatest adversity , both to limit , bound , measure and appoint out to her her quantity and quality , her beginning and duration of distress and temptation : but yet I say the Glory of God , in the notion of Ezekiel and John ( when they speak of the Restoration of this City ) that is not always upon his People , though always they are beloved , and counted for his peculiar Treasure . She may then have his Grace , but not at the same time the glory of his Grace ; his Power , but not the glory of his Power ; she may also have his Majesty , when not the glory thereof : God may be with his Church , even then when the Glory is departed from Israel . The difference that is between her having his Grace , Power and Majesty , and the Glory of each , is manifest in these following particulars : Grace , Power , and Majesty , when they are in the Church in their own proper Acts , onely as we are considered Saints before God , so they are invisible , and that not onely altogether to the World , but often to the very Children of God themselves ; but ●ow when the glory of these do rest upon ●he Church , according to Ezekiel and John , why then it will be visible and ap ▪ parant to all Beholders ; When the Lord shall build up Zion , he shall APPEAR in his glory , Psal. 102. 16. as he saith also in another place , The Lord shall ARISE upon thee , and his glory shall be SEEN upon thee , Isa. 60. 1 , 2. Now then to speak a word or two in particular , to the Glory of God that at this day will be found to settle upon this City . First therefore at her returning , she shall not onely have his Grace upon her , but the very Glory of his Grace shall be seen upon her ; the glory of Pardoning Grace shall now shine in her own Soul ; and Grace in the glory of it shall appear in all her doings : now shal both our inward and outward man be most famously adorned and beautified with Salvation ; the golden Pipes that are on the Head of the golden Candlestick shall at this day convey with all freeness the golden Oyl thereout , into our golden Hearts and Lamps : Our Win● shall be mixt with Gall no longer , we shall now drink the pure blood of the Grape the glory of pardoning and forgivin● Mercy shall so shew it self at this day in this City , and shall so visibly abide the● in the Eyes of all Spectators , that all shall be inflamed with it : For Zions sake I will not hold my peace , and for Jerusalems sake I will not rest , untill the Righteousness thereo● go forth as brightness , and the Salvation t●ereof as a Lamp that burneth : and the Gentiles shall see thy Righteousness , and all Kings thy Glory ; and thou shalt be called by a new Name , which the mouth of the Lord shall name , Isa. 62. 1 , 2. and again , The Lord shall make bare his holy Name in the eyes of all the Nations , and all the ends of the Earth shall see the Salvation of God , Isa. 52. 9 , 10. Psal. 98. 2. At that day the Prophet tells us that there shall be HOLINESS upon the very Horses Bridles ; and that the Pots in the Lords House shall be like the Bowls before the Altar ; and every Pot in Jerusalem shall be Holiness unto the Lord , Zech. 14. 20 , 21. The meaning of all these places is , That in the day that the Lord doth turn his Church and People into the frame and fashion of a City , and when he shall build them up to answer the first state of the Church , there will such Grace and plenty of Mercy be extended unto her , begetting such Faith and Holiness and Grace in her Soul , and all her Actions , that she shall convince all that are about her , that she is the City , the beloved City , the City that the Lord hath chosen ; for after that he had said before , He would return to Zion , and dwell in the midst of Jerusalem , he saith moreover , That Jerusalem shall be called , A City of Truth , and the Mountain of the Lord of Hosts , the holy Mountain : And all the People of the Earth shall see that thou art called by the Name of the Lord , and they shall be afraid of thee , Deut. 28. 10. Secondly , As the Glory of the Grace of God will at his day be wonderful manifest in and over his City ; so also at that day will be seen the Glory of his Power : O my People , saith God , that dwellest in Zion , be not afraid of the Assyrian ; he shall smite thee with a Rod , and shall lift up his Staff against thee after the manner of Egypt ( that is , shall persecute and afflict thee , as Pharaoh served thy Friends of old ) but be not afraid : for yet a little while and the indignation shall cease , and mine anger in their destruction : and the Lord of Host shall stir up a scourge for him , according to the slaughter of Midian at the Rock Oreb : and as his Rod was upon the Sea , so shall he lift it up after the manner of Egypt : the sum is , God will at the day of his rebuilding the New Jerusalem so visibly make bare his Arm , and be so exalted before all by his Power towards his People , that no People shall dare to oppose ( or stand , if they do make the least attempt to hinder ) the stability of this City , Isa. 10. 24 , 25 , 26 , 27. I will surely ( gather or ) assemble , O Jacob , all of thee , saith God : I will surely gather the Remnant of Israel — as the Sheep of Bozrah , as the flocks in the midst of the fold ; they shall make a noise by reason of the multitude of men : The breaker up is come up before them , they have broken up ( the Antichristian siege that hath been laid against them ) they are gone thorow the gate , they are gone out of it , and their King shall pass before them , and the Lord in the head of them : Like as a Lion and a young Lion roaring on the prey , when a multitude of Shepherds are called forth against him , he will not be affraid of their Voice , nor abase himself for the noise of them ; so shall the Lord come down to fight for Mount Zion and for the Hill thereof : The Lord shall go forth like a mighty man , and shall stir up Jealousie like a man of War ; he shall cry , yea , roar ; he shall prevail against his Enemies ; but not by Might , nor yet by Power , that is , the Power and Arm of Flesh , but by the power of the Word and Spirit of God , which will prevail , and must prevail , to quash and over-turn all opposition . Thirdly , When God hath thus appeared in the Glory of his Grace , and the Glory of his Power , to deliver his Chosen ; then shall the implacable Enemies of God shrink , and creep into holes like the Locusts and Frogs of the Hedges , at the appearance of the Glory of the Majesty of God : now the high ones , lofty ones , haughty ones , and the proud , shall see so evidently the hand of the Lord towards his Servants , and his indignation towards his Enemies , that they shall go into the Rocks and Holes of the Earth , and into the tops of the ragged Rocks , for the fear of the Lord , and for the glory of his Majesty , when he shall arise to shake terribly the Earth , Isa. 2. Where the presence of the Lord doth so appear upon a People , that those that are Spectators perceive and understand it , it must needs work on those Spectators one of these two things ; either first a trembling and astonishment , and quailing of Heart , as it doth among the implacable Enemies ; or else a buckling and bending of Heart , and submission to his People and Ways ; as saith the Prophet , The Sons of them that afflicted thee shall come bending to thee , all they that despised thee shall fall down at the soles of thy feet ; they shall call thee , The City of the Lord , The Zion of the Holy One of Israel : as Moses said to the Children of Israel , The Lord shall put the fear of you , and the dread of you upon all the Land that you shall tread upon , as he said unto you . Isa. 60. 14. Deut. 11. 25. At this day the footsteps of the Lord will be so apparent and visible in all his actions and dispensations in and towards his People , this holy City , that all shall see , as I have said , how gratious , loving , kind and good the Lord is now towards his own Children : Such glory , I say , will be over them , and upon them , that they all will shine before the World ; and such tender Bowels in GOD towards them , that no sooner can an Adversary peep , or lift up his Head against his Servants , but his hand will be in the Neck of them : so that in short time he will have brought his Church into that safety , and her Neighbours into that fear and submission , that they shall not again so much as dare to hold up a hand against her , no not for a thousand Years . Thus saith the Lord , Behold , I will bring again the Captivity of Jacobs Tents , and have mercy upon his dwelling Places ; and the City shall be builded upon her own heap , and the Palace shall remain after the manner thereof : and out of them shall proceed thanks-giving , and the Voice of them that make merry : and I will multiply them , and they shall not be few ; and I will also glorifie them , and they shall not be small : Their Children also shall be as aforetime , and their Congregation shall be established before me ; and I will punish all that oppress them , Jer. 30. 18 , 19 , 20. Having the Glory of God : And her Light was like unto a Stone most precious , even like a Jasper Stone , clear as Crystal . Having thus told us of her Glory , even of the Glory of God , how it at this day will rest upon this City ; he now comes to touch a second thing , to wit , her Light , and that in which she descends , and by which , as with the Light of the Sun , she seeth before her , and behind her , and on every side : This therefore is another Branch of her Beauty ; She in her descending hath the Glory of God , and also the Light of a Stone most precious . Ezekiel tells us , That in the Vision that he saw when he came to destroy the City , ( which Vision was the very same that he saw again at the restoring of it ) he saith , I say , that in this Vision among many other wonders , he saw a Fire infolding it self , and Brightness about it ; and that the Fire also was bright , and that out of it went forth Lightning ; that the likeness of the Firmament upon the living Creatures , was the colour of the terrible Crystal ; that the Throne also , upon which was placed the likeness of a Man , was like , or as the appearance of a Saphir-Stone : all which words , with the nature of their Light and Colour , the holy Ghost doth in the Vision of John comprize , and placeth within the Colour of the Jasper , and the Crystal-stone . And indeed , though the Vision of John and Ezekiel , touching the end of the matter be but one and the same , yet they do very much vary and differ in terms and manner of Language : Ezekiel tells us , That the man that he saw come to measure the City and Temple , had in his hand a Line of † Flax , which Line John calls a Golden Reed : Ezekiel tells us that the River came out of , or from under the * Threshold of the House ; but John saith it came out of the Throne of God , and of the Lamb : Ezekiel tells us that on either side of this River grew All Trees for food ; John calls these ALL Trees , but ONE Tree , and tells us that it stood on both sides of this River : The like might also be shewed you in many other particulars , as here you see they differ as touching the terms of the Light and Brightness that appears upon this City at her rebuilding , which the holy Ghost represents to John under the Light and Glory of the Jasper and Crystal Stone : for indeed , the end of Ezekiel's Vision was to shew us , That as when the Glory of God departed from the City , it signified that he would take away from them the Light of his Word , and their clearness of Worship ; suffering them to mourn for the loss of the one , and to grope for the want of the other : so at his return again , he would give them both their former Light of Truth , and also the clearness of Spirit to understand it ; which also John doth shew us shall last for ever . — And her Light was like unto a Stone most precious — This Stone it is to represent unto us the Lord Jesus Christ , in whose light and clearness this City comes out of Babylon : for , as he saith , she hath the Glory of God , that is , his visible hand of Grace , Power , and Majesty , to bring her forth ; so she comes in the light of this precious Stone : which terms , I say , both the Prophet Isaiah , and the Apostle Peter , do apply to the Lord Jesus , and none else ; the one calling him , A precious Corner-Stone , the other calling him , The chief Corner-Stone , elect and precious , Isa. 28. 16. 1 Pet. 2. 6. Now then , when he saith this City hath the light of this Stone to descend in , he means , That she comes in the shining Wisdom , Knowledge , Understanding , and Influences of Christ , out of her afflicted and captivated State : and observe it , she is rather said to descend in the Light of this Stone , then in the Light of God ( though both be true ) because it is the Man Christ , the Stone which the Builders rejected , in whom are hid all the Treasures of Wisdom and Knowledge , of whose fulness we do all receive , and Grace for Grace : for it hath pleased the Father that in him should all Fulness dwell , Col. 2. 3. John 1. 16. Col. 1. 19. see also Act. 2. 33. and Ephes. 4. 10 , 11 , 12 , 13. This sheweth us then these two things : first , That the time of the return of the Saints to build the ruinous City , is near , yea , very near , when the Light of the Lord Jesus begins to shine unto perfect day in her : God will not bring forth his People out of Babylon , especially those that are to be the chief in the building of this City , without their own Judgments : They shall see Eye to Eye , when the Lord shall bring again Zion : as he saith also in another place , The light of the Moon shall be as the light of the Sun , and the light of the Sun sevenfold , as the light of seven days , in the day that the Lord bindeth up the Breach of his People , and healeth the stroke of their Wound . Now the Eyes of them that see , shall not be dim ; & the Ears of them that hear , shall hearken : The Heart also of the rash shall understand Knowledge , and the Tongue of the Stammerers shall be ready to speak plainly : The Lord shall be now exalted , and be very high , for he will fill Zion with Judgement and Righteousness , and Wisdom and Knowledge shall be the stability of thy times : When Israel went out of Egypt , they wanted much of this ; they went out blindfolded as it were , they went they knew not whither ; wherefore they went not in the glory of that which this City descendeth in ; as Moses said , The Lord hath not given you an Heart to perceive , nor Eyes to see , nor Ears to hear , unto this day , Deut. 29. 4. But these shall see every step they take ; they shall be like the Beasts that had Eyes both before and behind ; they shall see how far they are come out of Antichrist , and shall see also how far yet they have to go , to the compleat rebuilding and finishing of this City . Secondly , This sheweth us how sweet and pleasant the way of this Church will be at this day before them : Light , Knowledge and Judgement in GOD's matters , doth not onely give men to see and behold all the things with which they are concerned , but the things themselves being good , they do also by this means convey very great sweetness and pleasantness into the Hearts of those that have the knowledge of them : Every step , I say , that now they take , it shall be as it were in Honey and Butter : The ransomed of the Lord shall return , and come to Zion with Songs , and everlasting * Joy shall be upon their Heads ; they shall obtain Joy and Gladness , and Sorrow and Sighing shall flee away , Isa. 35. 10. as he saith , Again , I will build thee , and thou shalt be built ; O Virgin of Israel , thou shalt again be adorned with Tabrets , and shalt go forth in the Dances of them that make merry . — For thus saith the Lord , Sing with gladness for Jacob , and shout among the chief of the Nations ; publish ye , praise ye , and say , O Lord save thy People , the Remnant of Israel : Behold , I will bring them from the North Country , and gather them from the coasts of the Earth , and with them the blind and the lame , the woman with Child , and her that travelleth with Child together ; a very great company shall return thither , Jer. 31. 4 , 7 , 8. By these words , the Blind and the Lame , the Woman with Child , and her that travelleth , he would have us understand thus much : First , That the way of God shall by the illuminating Grace of Christ be made so pleasant , so sweet , and so beautiful in the Souls of all at that day , that even the blindest shall not stumble there●n , neither shall the Lame refuse it for ●ear of hurt ; yea , the Blind , the Lame , ●he Woman with Child , and her that travelleth , shall ( though they be of all in most evil case to travel , and go the Journey , yet ) at this day by reason of the glorious light and sweetness that now will possess them , even forget their impediments , and dance , as after musical Ta●rets . Secondly , This City upon the time of her rebuilding , shall have her blind men see , her halt and lame made strong , she also that is with Child , and her that travelleth , shall joyntly see the City-work that at this day will be on foot , and put into form and order , yet before the end : Behold , at that time I will undo all that afflict thee , saith the Lord to this People , and I will save her that halteth , and gather her that was driven out , and I will get them praise and fame in every Land where they have been put to shame ; at that time I will bring you again , even in the time that I gather you : for I will make you a Name and a Praise , among all People of the Earth , when I turn back your Captivity before your EYES , saith the Lord God , Zeph. 3. 19 , 20. And her Light was like unto a Stone most precious . In that he saith , Her Light is like unto A STONE MOST PRECIOUS , he sheweth us how welcome , and with what eagerness of spirit this Light will at this day be imbraced by the Lords People : Truly the Light is good , saith Solomon , and a pleasant thing it is for the Eyes to behold the Sun ; and if so , then how beautiful , desirable , and precious will that Light be , that is not onely heavenly , and from Christ , but that will be universal among all Saints , to shew them the same thing , and to direct them to and in the same Work : The want of this , hath to this day been one great reason of that crossness of Judgement and Perswasion that hath been found among the Saints , and that hath caused that lingering and disputing about the glorious state of the Church in the latter days : Some being for its excellency to consist chiefly in outward glory ; and others swerving on the other side , conclude she shall not have any of this ; some conceiving that this City will not be built until the Lord comes from Heaven in Person ; others again concluding that when he comes , then there shall be no longer tarrying here , but that all shall forthwith , even all the Godly , be taken up into Heaven ; with divers other opinions in these matters : And thus many run to and fro , but yet , God be thanked , Knowledge does increase , though the Vision will be sealed , even to the time of the end . But now , I say , at the time of the end , the Spirit shall be poured , down upon us from on high ; now also they that erred in Spirit shall come to understanding ; the City shall descend in the Light of a Stone most precious : the Sun will be risen upon the Earth , when Lot goeth from Sodom into Zoar , Gen. 19. 23. Now there shall be an oneness of Judgment and Understanding in the Hearts of all Saints ; they shall be now no more two , but one in the Lords hand : Alas , the Saints are yet but as an Army routed , and are apt sometimes through fear , and sometimes through forgetfulness , to mistake the word of their Captain General , the Son of God , and are also too too prone to shoot and kill eve● their very right-hand man ; but at th● day all such doing shall be laid aside , for the knowledge of the glory of the Lord shall cover the Earth , as the Waters cover the Sea ; which Knowledge shall then strike thorow the Heart and Liver of all swerving and unsound Opinions in Christs matters ; for then shall every one of the Christians call upon the Name of the Lord , and that with one pure Lip , or Language , to serve him with one consent . 'T is Darkness , and not Light , that keepeth Gods People from knowing one another both in their Faith and Language ; and 't is Darkness that makes them stand at so great a distance both in Judgement and Affections , as in these and other days they have done : But then , saith God , I will plant in the Wilderness ( that is , in the Church that is now bewildered the Cedar , the Shittah Tree , the Myrtl● Tree , and the Oyl Tree ; I will set in the Desart the Fir-Tree , the Pine , and the Box-Tree together ; that they may see and know consider and understand together , that the Hand of the Lord hath done this , and the Holy One of Israel hath created it : and again , The glory of Lebanon shall com● unto thee , the Fir-Tree and the Pine-Tree , and the Box-Tree together , to beautifie the House of my Glory , and to make the place of my Feet glorious , Isa. 41. 19 , 20. & 60. 13. Never was fair weather after foul , nor warm weather after cold , nor a sweet and beautiful Spring after a heavy and niping and terrible Winter , so comfortable , sweet , desirable and welcome to the poor Birds and Beasts of the field , as this day will be to the Church of God : Darkness ! it was the Plague of Egypt ; It is an empty , forlorn , desolate , solitary , and discomforting state ; wherefore Light , even the illuminating Grace of God , especially in the measure that it shall be communicated unto us at this day , it must needs be precious : In Light there is warmth and pleasure ; it is by the Light of the Sun that the whole Universe appears unto us distinctly , and it is by the heat thereof that every thing groweth and flourisheth ; all which will now be gloriously and spiritually answered in this Holy and New Jerusalem : O how clearly will all the Spiders , and Dragons , and Owls , and fowl Spirits of Antichrist at that day be discovered by the Light hereof ! Now also will all the prett● Robins , and little Birds in the Lords Field , most sweetly send forth their pleasant Notes , and all the Flowers and Herbs of his Garden spring : Then will it be said to the Church by her Husband and Saviour , Arise , my Love , my fair One , and come away ; for l● , the Winter is past , the Rain is over and gone , the Flowers appear in the Earth , and the time of the singing of Birds is come , and the voice of the Turtle is heard in our Land ; the Fig-Tree putteth forth her green Figs , and the Vine with her tender Grapes give a good smell , Cant. 2. 10 , 11 , 12 , 13. You know how pleasant this is , even to be fulfilled in the letter of it , not onely to Birds and Beasts , but men ; especially it is pleasant to such men that have for several years been held in the Chains of affliction : it must needs therefore be most pleasant and desirable to the afflicted Church of Christ , who hath lain now in the Dungeon of Antichrist for above a thousand years : But Lord , how will this Lady , when she gets her liberty , and when she is returned to her own City , how will she then take pleasure in the warm & spangling Beams of thy shining Grace ! and solace her self with Thee in the Garden , among the Nuts and the Pomgranates , among the Lilies and Flowers , and all the chief Spices , Cant. 7. 11 , 12 , 13. Even like a Jasper Stone , clear as Crystal . These words are the Metaphor by which the Holy Ghost is pleased to illustrate the whole business . Indeed Similitudes , if fitly spoke and applyed , do much set off , and out , any point , that either in the Doctrines of Faith or Manners , is handled in the Churches . Wherefore , because he would illustrate , as well as affirm , the Glory of this Jerusalem to the life ; therefore he concludes his general Description of this City with these Comparisons : I saw , saith he , the holy City , the Lambs Wife : I saw her in her Spangles , and in all her Adorning , but verily she was most excellent ; She was shining as the Jasper , and as pure and clear as Crystal . The Jasper it seems is a very beautiful and costly Stone , in as much , as that above all the precious Stones , is made use of by the Holy Ghost to shew us the Glory and shining Vertues of the Lord Jesus in this New Jerusalem : and yet , behold ! the Jasper is too short and slender to do the business ; there must another Stone be added , Even like a Jasper Stone , clear as Crystal . Yea , saith the Lord Jesus , Her Cheeks are like rows of Jewels , and so are the Joynts of her Things : even like the Jewels that are the work of the hands of a cunning Workman , Cant. 1. 9 , 10. & 7. 1. The Crystal is a Stone so clear and spotless , that even her greatest Adversaries in the midst of all their rage , are not able , justly , to charge her with the least mote or spot imaginable : wherefore when he saith , that this City in her descending is even like the Jasper for light , and like the Crystal for clearness ; he would have us further learn , that at the day of the descending of this Jerusalem , she shall be every way so accomplished with innocency , sincerity , and clearness in all her Actions , that none shall have from her , or her ways , any just occasion given unto them to slight , contemn , or oppose her . For First , as she descends , she meddleth not with any mans matters but her own ; She comes all along by the Kings high-way : that is , alone by the Rules that her Lord hath prescribed for her in his Testament . The Governours of this World need not at all to fear a disturbance from her , or a diminishing of ought they have : She will not meddle with their Fields , nor Vineyards , neither will she drink of the water of their Wells : onely let her go by the Kings high-way , and she will not turn to the right hand or to the left , until she hath passed all their borders . It is a false report then that the Governours of the Nations have received against the City , this New Jerusalem , if they believe , that according to the Tale that is told them , she is and hath been of old a Rebellious City , and destructive to Kings , and a Diminisher of their Revenues . I say , these things are lying words , and forged even in the heart of Bishlam , Mithredath , Tabeel , and the rest of their Companions : For verily this City , in her descending , is clear from such things , even as clear as Crystal . She is not for meddling with any thing that is theirs , from a Thread , even to a Shooe-latchet . Her Glory is spiritual and heavenly , and she is satisfied with what is her own . 'T is true , the Kings and Nations of this world shall ( one day ) bring their Glory and Honour to this City ; but yet not by outward force or compulsion : none shall constrain them but the love of Christ , and the * beauty of this City . The Gentiles shall come to thy light , and Kings to the brightness of thy rising . The light and beauty of this City , that only shall engage their hearts , and overcome them . Indeed if any shall out of mistrust , or enmity against this City and her prosperity , bend themselves to disappoint the designs of the Eternal God concerning her Building and Glory , then they must take what followeth : Her God in the midst of her is Mighty , He will rest in his love , and rejoyce over her with singing , and will UNDO all that afflict her . Wherefore , Associate your selves , O ye People , and ye shall be broken to pieces ; and give ear , all ye of far Countries : Gird your selves , and ye shall be broken to pieces ; gird your selves , and ye shall be broken to pieces . Take counsel together , and it shall come to naught ; speak the word , and it shall not stand : for God is with us , Isaiah 8. 9 , 10. What work did he make with Og the King of Bashan , and with Sihon King of the Amorites , for refusing to let his People go peaceably by them , when they were going to their own Inheritance ? God is harmless , gentle , and pitiful ; but wo be to that people that shall oppose or gainsay him . He is gentle ; yet a Lyon : He is loath to hurt ; yet He will not be crossed : Fury is not in me , saith he ; yet if you set the Bryers and Thorns against him , He will go thorow them , and burn them together . Jerusalem also , this beloved City , it will be beautiful and profitable to them that love her ; but a Cup of Trembling , and a burdensome Stone to all that burden themselves with her : all that burthen themselves with it , shall be cut in pieces , though all the people of the earth be gathered together against her , Zech. 12. 2 , 3. Again , She will be clear as Crystal in the Observation of all her turns and stops , in her journying from Egypt to Canaan , from Babylon to this Jerusalem-state . She will , I say , observe both time and order , and will go onely as her God doth go before her ; now one step in this Truth , and then another in that , according to the dispensation of God , and the light of the day she lives in : As the Cloud goes , so will she ; and when the Cloud stays , so will she . She comes in perfect rank and file , terrible as an Army with Banners . No Balaam can inchant her ; She comes out of the Wilderness like Pillars of Smoke , perfumed with Myrrhe and Frankensence , with all Spices of the Merchants , still leaning upon her Beloved . The return of Zion from under the Tyranny of her Afflictors , and her recovery to her Primitive Purity , is no head-strong brain-sick rashness of her own , but the gracious and merciful hand and goodness of God unto her , therefrom to give her deliverance : For thus saith the Lord , That after seventy years be accomplished at Babylon , ( that is the time of the Raign of Antichrist , and his Tyranny over his Church ) I will visit you , and perform my good word towards you , in causing you to return to this place . Therefore they shall come and sing in the heighth of Zion , and shall flow together to the goodness of the Lord , for ( Spiritual ) Wheat , and for Wine , and for Oyl , and for the Young of the Flock , and of the Herd ; and their Soul shall be as a watered Garden , and they shall sorrow no more at all . Vers. 12. ●nd had a Wall great and high , and had twelve Gates , and at the Gates twelve Angels , and Names written thereon , which are the Names of the twelve Tribes of the Children of Israel . These words do give us to understand that this holy City is now built , and in all her parts compleat ; they give us also to understand the manner of her strength , &c. And had a Wall — Having thus , I say , given us a description of this City in general , he now descends to her Strength and Frame in particular ; her Frame and Strength , I say , as she is a City compact together : as also of her Splendor and Beauty . And observe it , that of all the particulars that you read of , touching the fence , fashion , or frame of this City , and of all her glory , the first thing that he presenteth to our view , is , her Safety and Security ; She had a Wall. A Wall , you know , is for the Safety , Security , Defence , and Preservation of a Place , City , or Town ; therefore it is much to the purpose that in the first place after this general description , he should fall upon a discovery of her Security and Fortification : for what of all this Glory and Goodness , if there be no way to defend and preserve it in its high and glorious state ? If a man had in his possession even Mountains of Pearl , and Golden Mines ; yet if he had not wherewith to secure and preserve them to himself , from those that with all their might endeavour to get them from him , he might not onely quickly lose his Treasure , and become a Beggar , but also through the very fear of losing them , even lose the comfort of them while yet in his possession . To speak nothing of the Angels that fell , and of the glory that they then did lose , I may instance to you the state of Adam in his Excellencie ; Adam you know , was once so rich and wealthy , that he had the Garden of Eden , the Paradise of pleasure , yea , and also the whole World to boo● , for his inheritance ; but mark , in all his Glory he was without a Wall ; wherefore presently , even at the very first assault of the Adversary he was not onely worsted as touching his Person and standing , but even stript of all his Treasure , his Paradise taken from him , and he in a manner left so poor , that forthwith he was glad of an Apron of Fig-Leaves to cover his nakedness , and to hide his shame from the face of the Sun : Wherefore , I say , John speaks to the purpose in saying she had a Wall ; a Wall for Defence and Safety , for Security and Preservation : Now then , she shall lie no longer like blasted Bones in an open field , or valley ; that was her portion in the days of her affliction . And had a Wall — It is said of old Jerusalem , that she had a Wall and a Wall , two Walls for her Defence and Safety : which two , in my Judgement , did hold forth these two things ; The one , their eternal preservation and security from the wrath of God , through the benefits of Christ ; and the other , that special protection and safeguard that the Church hath always had from and by the special Providence of her God , in the midst of her Enemies : Wherefore one of these is called by the proper name of Salvation , which Salvation I take in special to signifie our fortification and safety from the wrath of God , and the Curse and Power of the Law and Sin : The other is called , A Wall of fire round about her ; and alludeth to the Vision that the Prophet's servant was made to see for his comfort , when he was put in fear , by reason of the great company of the Enemies that were bending their force against the life of his Master . But now in those days , though there was for the defence of the City those two Walls , yet they stood a little distance each from other , and had a ditch between them ; which was to signifie , that though then they had the Wall of Salvation about them , with reference to their eternal state , yet the Wall of Gods Providence and special Protection was not yet so nearly joyned thereto , but that they might for their foolishness have that broken down , and they suffered to fall into the ditch that was between them both ; and so he saith by the Prophet , I will tell you what I will do to my Vineyard , ( that is , to this City , for the wickedness thereof ) I will take away the hedge thereof , and it shall be eaten up ; and will break down the Wall thereof , and it shall be trodden down , Isa. 5. 5 , 6 , 7. Which Hedge and Wall could not be that of Eternal Salvation , for that stood sure , though they should be scattered among the Nations , as Wheat is sifted in a Sieve ; it must therefore be the Wall of her special Preservation in her outward Peace and Happiness , which Wall was often in those days broken down , and they made havock of , of all that dwelt about them . But now touching the safety of New Jerusalem , the City of which I here discourse ; she is seen in the Vision by John to have but one onely Wall ; to signifie , That at this day the Wall of her Eternal Salvation , and of Gods special Providence , to protect and defend her , in her present , visible and Gospel-Glory , shall be so effectually joyned together , that now they shall be no more two , that is , at a distance , with a ditch between , but one sound and inclosing-Wall ; to shew us , That now the state of this Jerusalem , even touching her outward Glory , Peace , and Tranquillity , will be so stable , invincible and lasting , that unless that part of the Wall which is Eternal Salvation , can be brokendown , the Glory of this City shall never be vailed more : Wherefore the Prophet , when he speaks with reference to the happy state and condition of this City , he saith , Violence shall be heard no more within thy Land , nor wasting and destruction within thy Borders ; but thou shalt call thy Walls , Salvation , and thy Gates , Praise : as he saith also in another place , Thine Eye shall see Jerusalem a quiet Habitation , a Tabernacle that shall not be taken down , nor one of the Stakes thereof shall ever be removed , neither shall any of the Cords thereof be broken , Isa. 60. 18. & 33. 20. The Walls are now conjoyned , both joyned into one ; the Father hath delivered up the great Red Dragon into the hand of Christ , who hath shut him up , and sealed him down , even down for a thousand years : Wherefore from the Lord shall there be upon every dwelling Place of Mount Zion , and upon all her Assemblies , a Cloud and Smoak by Day , and the shining of a flaming Fire by Night ; for upon all her Glory shall be a Defence : And in that day shall this Song be sung , We have a strong City , Salvation will God appoint for Walls and Bulwarks , Isa. 4. 5. & 26. 1 , 2. The same in effect hath our Prophet John , saying , I saw the Holy City , the New Jerusalem , descending out of Heaven from God , prepared as a Bride adorned for her Husband ; and I heard a great Voice out of Heaven , saying , The Tabernaele of God is with men , and he shall dwell with them ; and God himself shall be with them , and be their God ; and God shall wipe away all tears from their Eyes ; and there shall be no more death , neither sorrow , nor crying ; neither shall there be any more pain , for the former things are passed away , Rev. 21. 2 , 3 , 4. And had a Wall great and high — These words , Great and High , are added for illustration , to set out the matter to the height ; and indeed the glory of a Wall lyeth in this , that it is great and high ; the Walls of the Canaanites were terrible upon this account , and did even sink the Hearts of those that beheld them : wherefore this City shall be most certainly in safety , she hath a Wall about her , a great Wall ; a Wall about her , an high Wall : It is great for compass , it incloseth every Saint ; it is great for thickness , it is compacted of all the Grace and Goodness of God , both ●●ritual and temporal : and for height , if you count from the utmost side to the utmost , then it is higher then Heaven , who can storm it ? and for depth , it is lower then Hell , who can undermine it ? Great Mercies , high Mercies , great Preservation , and a high Arm to defend , shall continually at this day incamp this City : God himself will be a continual Life-Guard to this City ; I will incamp , saith he , about mine House , because of the Army , because of him that passeth by , an● because of him that returneth ; and no Oppressor shall pass thorow them any more , for now have I seen with mine Eyes , Zech. 9. 8. — And had twelve Gates — Having thus shewed us her Wall , he now comes to her Gates ; it had Gates , it had twelve Gates : By Gates in this place , we are to understand the way of Entrance ; Gates , you know , are for coming in , and for going out ; and do in this place signifie two things : First , An Entrance into communion with the God and Saviour of this City . Secondly , Entrance into communion with the Inhabitants and Priviledges of this City ; in both which the Gates do signifie Christ : for as no man can come to the knowledge and enjoyment of the God , and glorious Saviour , but by and thorow the Lord Christ ; so no man can come into true and spiritual communion with these Inhabitants , but by him also : I AM THE WAY , saith he , the Truth , and the Life ; and no man comes to the Father but BY ME : and again , I am the DOOR , BY ME if any man ENTER , he shall be saved , and shall go in and out , and finde pasture , Joh. 10. 1 , 2 , 3 , 4 , 5 , 6 , 7. & 14. 6. — And had twelve Gates — In that he saith , Twelve Gates , he alludeth to the City Jerusalem that was of old , which had just so many ; and are on purpose put into the number of Twelve , ●o answer to the whole number of the Elect of God , which are comprehended within the number of the Twelve Tribes , whether they are natural Jews or Gentiles ; for as all the Godly Jews are the Seed of Abraham after the Flesh , though ●ot Godly because they are the Children of the Flesh of Abraham ; so all the Godly Gentiles are the Children of Abraham after the Spirit , though not by that means made the Children of the Flesh of Abraham : they both meet then in the Spirit and Faith of the Gospel , as God saith to the Jews , When the Stranger shall sojourn with thee , and will keep the Passover ( that is , become godly , and receive the Faith of Christ ) let all his Males be circumcised , and then let them come near , and keep it , &c. For they that are of Faith , are the Children of faithful Abraham , who is called , The very Father of us all . Thus you see all the godly come under the Title of the Children of Abraham , and of the Jews ; and so under the denomination also of being Persons belonging to the Tribes , the twelve Tribes , who answer to those twelve Gates ▪ Wherefore the Psalmist minding this speaketh indifinitely of all the Godly under the name of The Tribes of Israel saying , Our Feet shall stand within the Gates , O Jerusalem : Jerusalem is builded a City that is compact together , whith● the Tribes go up , the Tribes of the Lord unto the Testimony of Israel , to give tha●● to the Name of the Lord ; Psal. 122. 2 , 3 , ● But again , Though I am certain that all the Gentiles that are at any time converted , are reckoned within the compass of some of the Tribes of Israel , to which the Gates of this City may truly be said to answer : Yet the Gates are here in a special manner called by the name of twelve , to answer to the happy Return and Restoration of those poor distressed Creatures the twelve Tribes of the Jews that are scattered abroad , & that are , and for a long time have been to our astonishment and their shame , as Vagabonds and Straglers among the Nations , there to continue many days , without a King , without a Prince , and without a Sacrifice , and without an Ephod ; that is , without the true God , the true Saviour , and the true Word and Ordinances ; after which , saith the same Prophet , They shall even in the latter days , ( that is , when this City is builded ) return and seek the Lord their God , and David their King , and shall then fear the Lord and his Goodness , Hos. 3. 4 , 5. This the Apostle also affirmeth , when he telleth the believing Gentiles , That blindness in part ●s happened to Israel , until the fulness of the Gentiles be come in ; which Israel in this place cannot by any means be taken for the Gentiles that are converted , for th●● Israel must be rejected until the bulk of the elect Gentiles be converted ; besides , he calleth this Israel by the name of Israel , even while unconverted ; but the converted Gentiles , still Gentiles , even when converted : he calls this Israel the Natural Branches ; but the Gentiles Wil● Branches ; and tells us further , Tha● when they are converted , they shall be grafted into their own Olive Tree ; but when the Gentiles are converted , they must be cut off of their own Stock and Tree : read Rom. 11. throughout . Wherefore , I say , the Gates are called twelve , to answer these poor Creatures , who at this day shall be awakened , and enlightned , and converted to the Faith of Jesus . These Gates in another place are called , A Way , and these Jews , The Kings of the East ; and it is there said also , That at present this Way doth want preparing ▪ which is as much as to say , This City wants setting up , and the Gates want setting in their proper places : Wherefore saith John , The sixth Angel poured out his Vial upon the great River Euphrates , that is , destroyed the strength and force of the Roman-Antichrist , ( for the River Euphrates was the fence of literal Babylon , the Type of our spiritual one ) which force and fence , when it is destroyed , or dried up , then the way of the Kings of the East will be prepared , or made ready for their Journey to this Jerusalem , Rev. 16. 12. Of this the Prophets are full , crying , Cast ye up , cast ye up , prepare the way , take up the stumbling block out of the way of my People : and again , Go thorow , go thorow the Gates , prepare ye the way of my People ; cast ye up , cast ye up the high-way , gather out the stones , lift up a Standard for the People : Behold , the Lord hath proclaimed unto the end of the World , Say to the Daughter of Zion , Thy Salvation cometh ; behold , his Reward is with him , and his Work before him : and they shall call them , The holy People , the Redeemed of the Lord : and thou shalt be called , Sought out ; A City not forsaken , Isa. 62. 10 , 11 , 12. All which doth most especially relate to the Conversion of the Jews in the latter day , who in great abundance shall , when all things are made ready , come flocking in to the Son of God , and finde favour , as in the days of old . — And at the Gates twelve Angels — By Angels , in this place we are to understand the Messengers and Ministers of the Lord Jesus , by whom the Mystery of Eternal Life and Felicity is held forth and discovered before the Sons of Men ; and thus this word Angel is frequently taken in this Prophec●● , Rev. 1. 20. & 2. 1 , 8 , 12 , 18. & 3. 1 , 7. & 14. 6. — And at the Gates twelve Angels — In these words then , there are two things to be considered : First , Why they should be called twelve . And Secondly , Why they are said to stand at the twelve Gates of this New and Holy City . For the first , They are called twelve , to signifie two things : 1. The Truth of their Doctrine : and 2. The sufficiency of their Doctrine and Ministry for the converting of the twelve Tribes to the Faith of Christ , and Priviledges of this City . First , For the Truth of their Doctrine : For by twelve here , he would have us to understand that he hath his Eye upon the twelve Apostles , or upon the Doctrine of the twelve , the Apostolical Doctrine : as if he should say , This City , the New Jerusalem , shall be every way accomplish 〈…〉 with Beauty and Glory ; she shall 〈◊〉 a Wall for her security , and twelve ●ates to answer the twelve Tribes ; yea , and also at these Gates the twelve Apostles , in their own pure , primitive , and unspotted Doctrine . The Romish Beasts have corrupted this Doctrine by treading it down with their Feet , and have muddied this Water with their own dirt and filthiness ; but at this day , this shall be recovered from under the Feet of these Beasts , and cleansed also from their di●t , an 〈…〉 again in the same Glory , S 〈…〉 and Purity , as in the Primitive ●●mes . It is said , that when Israel was passed out of Egypt , beyond the Sea , they presently came to Elim , where were twelve Wells of Water , &c. and that they ●ncamped by the Waters : which twelve Wells did figure forth the Doctrine of the twelve Apostles , out of which the Church at her return from Captivity , shall draw and drink , as out of the Wells of Salvation . Now shall the Wells of our Father Abraham , which the Philistines have for a great while stopped ; now , I say , shall they again be opened by our Isaac , his Son ; and shall be also called after their own Names , Gen. 26. 18. This is generally held forth by the Prophets , That yet again the Church shall be fed upon the Mountains of Israel , and that they shall lie down in a good fold , and a fat pasture ; yea , I will feed my Flock , and I will cause them to lie down , saith the Lord God , Ezek. 34. 14 , 15. Secondly , As by these twelve , we are to understand the Truth and Purity of the Doctrine of the Twelve ; so again by this word twelve , we are to understand the sufficiency of that Doctrine and Ministry to bring in the twelve Tribes to the Priviledges of this City : Mark , for the twelve Tribes there are twelve Gates , for every Tribe a Gate ; and at the twelve Gates , twelve Angels , at every Gate an Angel : O Judah , saith God , I have set an Harvest for thee , when he shall turn again the Captivity of his People ; and so for the rest of the Tribes : Before Ephraim , and Benjamin , and Manasseh , he will stir up his strength to save them : I will hiss for them , saith God , and gather them , for I have reedeemed them ; and they shall increase as they have increased : and I will sow them among the Nations , and they shall remember me in far Countreys , and they shall live with their Children , and shall return ; and I will bring them again also out of the Land of Egypt , and gather them out of Assyria , and I will bring them into the Land of Gilead and Lebanon , and place shall not be found for them , Zech. 10. 6 , 7 , 8 , 9 , 10. But to come to the second Question , that is , Why these twelve Angels are said to stand at the Gates ? which may be for divers Reasons . First , To shew us that the Doctrine of the Twelve , is the Doctrine that letteth in at these Gates , & that also that shutteth out : Whose sins ye remit , they are remitted , saith Christ ; and whose sins ye retain , they are retained : And hence it is that the true Ministers in their right administration , are called Porters ; because as Porters stand at the Gate , and there open to , or shut upon those that make an attempt to enter in ; so the Ministers of Christ by the Doctrine of the Twelve , do both open to , and shut the Gates against the Persons that will be attempting to enter in at the Gates of this City . Secondly , But again , They are said to stand at the Gates for the incouraging and perswading of the tempted and doubting Jews , who at the beginning of their return will be much afflicted under the sight and sence of their own wretchedness : Alas ! were it not for some to stand at the Gates of this City for instruction , and the incouragement of those that will , at that day in earnest be looking after life , they might labour as in other things for very very Vanity ; and might also be so grievously beat out of Heart and Spirit , that they might die in despair : But now to prevent this , for those that are in the way to Zion ▪ with watry Eyes , and wetted Cheeks , here stands the Angels , continually sounding with their Golden-Gospel-Trumpets , Enter ye into his Gates with ●hanksgiving , and into his Courts with praise : be thankful unto him , and bless his Name ; for the Lord is good , and his Mercy 〈◊〉 everlasting , and his Truth indureth for ever , even to all Generations : as he saith again , And it shall come to pass in that day , that the great Trumpet shall be blown , and they shall come which were ready to perish in the Land of Assyria , and the out-casts of the Land of Egypt , and shall worship the Lord in the holy Mount at Jerusalem . — And at the Gates twelve Angels , and Names written thereon , which are the Names of the twelve Tribes of the Children of Israel . Thus it was in the Vision of the Prophet , when he was taking a View of the Pattern of this City ; And the Gates of the City , saith the Angel to him , shall be after the Names of the Tribes of Israel ; which saying John doth here expound , saying , The Names of the twelve Tribes of the Children of Israel , were writ or set upon them . This being thus , it cleareth to you what I said but now , to wit , That the Gates are called twelve , to answer the twelve Tribes , for their Names are written thereon : This must therefore without all doubt be a very great incouragement to this despised People ; I say great incouragement , that notwithstanding all their Rebellion , Blasphemy , and contempt of the glorious Gospel , their Names should yet be found recorded and ingraved upon the very Gates of New Jerusalem . Thus then shall the Jews be comforted in the latter days ; and truly they will have but need hereof ; for doubtless at their return , when they are throughly sensible of the Murder they have committed , not onely upon the Bodies of the Prophets and Apostles , but of the Son of God himself : I say this must needs , tother with the remembrance of the rest of their villanous actions , exceedingly afflict and distress their bleeding Souls : for the Children of Israel shall come , they and the Children of Judah together , going and weeping ; they shall go and seek the Lord their God , and shall ask the way to Zion , with their Faces thitherward , Jer. 50. 4 , 5. Mark , going and weeping ; there will not be a step that these poor People will take in the day of their returning , but will be watered with the Tears of Repentance and Contrition , under the consideration of the wickedness that in the days of their Rebellion , they have committed against the Lord of Glory : as he saith also by another Prophet , I will pour upon the House of David , and upon the Inhabitants of Jerusalem , the Spirit of Grace and Supplication , and they shall look upon me whom they have pierced , and they shall mourn for him , as a Man mourns for his onely Son ; and they shall be in bitterness for him , as him that is in bitterness for his first-born : at that day there shall be a great mourning in Jerusalem , as the mourning of Hadadrimmon in the Valley of Megiddon , and the Land shall mourn , Zech. 12. 10 , 11 , 12. Wherefore , I say , they both have and also will have need of twelve Gates , and on them the Names of their twelve Tribes , with an Angel at each , to incourage them to enter this holy and goodly City ; and to tell them that yet he counts them his Friends , in whose House he received the wounds in his Hands . But again , As by the Names of the twelve Tribes written on the Gates , we may see what incouragement the Jews will have , at their Return , to enter in at them : so we may also understand that by the Names of the twelve Tribes here written , God would have us to perceive how all must be qualified , that from among the Gentiles at this day do enter in at these Gates ; namely , Those , and those onely , that be cut out of their own wild Olive-Tree , and transplanted among the Children of Israel , into their good Olive-Tree : Such as are Jews inwardly , the Israel of God according to the New Creature , they shall enter , ( for the holy Gentiles also by vertue of their conversion , are stiled the Children of Abraham , Jews , the Chosen Generation , the Peculiar People , the Holy Nation ; and so are spiritually , though not naturally by carnal generation , of the twelve Tribes , whose Names are written upon the Gates of this City ) And it shall come to pass , saith the Prophet , that in what Tribe the Stranger ( that is , the Gentile ) sojourneth , there shall ye give him his Inheritance , saith the Lord God , Ezek. 47. 22 , 23. Thus the Jews and Gentiles shall meet together in the Spirit of the Gospel , and so both become a righteous Nation ; to both which ▪ the Gates of this City shall stand continually open ; at which also , they may with boldness demand , by the Faith of the Lord JESUS , their entrance , both for Communion with the God , Grace , and Priviledges of this City ; according to that which is written , Open ye the Gates , that the righteous Nation which keepeth the Truth may enter in , Isa. 26. 2. Thus much of the Number of the Gates , and now to proceed to the Order of them . Vers. 13. On the East three Gates , on the North three Gates , on South three Gates , and on the West three Gates . I shall not speak any thing to the manner of his repeating of the Quarters towards which the Gates do look ; why he should begin at the East , then to the North , afterwards crossing to the South , and last to the West ; though I do verily think that the holy Ghost hath something to shew us , wherefore he doth thus set them forth : and possibly he may set them thus , and the West last , not onely because the West part of the World is that which always closeth the day , but to signifie that the West , when Jerusalem is rebuilded , will be the last part of the World that will be converted , or the Gate that will be last , because longest occupied with the travels of the Passengers and wayfaring-Men in their Journy to this Jerusalem . But I pass that . From the order of their standing , I shall enquire into two things : First , Why the Gates should look in this manner every way , both East , West , North , and South ? Secondly , Why there should be three , just three , on every side of this City ; On the East three , on the North three , on the South three , and on the West three ? For the First , The Gates by looking every way , into all Quarters , may signifie to us thus much , That God hath a People in every corner of the World : and also , That Grace is to be carried out at these Gates by the Angels in their Ministry , into every place , to gather them home to him : as it is said of the living Creatures , Whither the Head looked , they followed it , and turned not as they went ; so whithersoever the Gates look , thither the Ministers go , and carry the Word , to gather together the Elect : He sent them two and two before his Face , into every City and Place whither he himself would come . Again , The Gates by their thus looking every way , do signifie to us , That from what Quarter or Part of the World soever men come for Life , for those men there are the Gates of Life , even right before their doors : Come they from the East , why thither look the Gates ; and so if they come from North , or West , or South : No Man needs at all to go about , to come at Life , and Peace , and Rest : Let him come directly from Sin to Grace , from Satan to Jesus Christ , and from this World to New Jerusalem . The twelve Brazen Oxen that Solomon made to bear the molten Sea , they stood just as these Gates stand , and signifie , as I said before , that the Doctrine of the twelve Apostles should be carried into all the World , to convert ( as in the Primitive Times , so now at the building of New Jerusalem ) and to bring in Gods Sheep to the Fold of his Church : Now I say , as the Word is carried every way , so the Gates , the open Gates , look also into all corners after them , to signifie that loving Reception that shall be given to every Soul that from any corner of the whole World shall unfainedly close in with Grace , through the Lord Jesus Christ. Thus therefore Men shall come from the East , and from the West , from the North , and from the South , and sit down in the Kingdom of God , Luk. 13. 29. Psal. 107. 1 , 2 , 3. On the East three Gates , on the North three Gates , on the South three Gates , and on the West three Gates . Having thus shewed you in a word why they stand thus looking into every Corner or Quarter of the World ; I now come to shew you why there must be just three looking in this manner every way . First then , There may be three looking every way , to signifie that it is both by the consent of the Three Persons in the Trinity , that the Gospel should thus every way go forth to call men : and also to shew you , that both the Father , Son and Spirit are willing to receive and embrace the Sinner from whatsoever part or corner of the Earth he cometh hither for Life and Safety : Come they from whence they will , the Father is willing to give them the Son , and so is the Son to give them Himself , and so is the Spirit to give them its help against whatever may labour to hinder them while they are here , Joh. 3. 16. Rev. 21. 6. & 22. 17. Secondly , In that three of the Gates look every way , it may be also to shew us , that there is none can enter into this City , but by the three Offices of the Lord Jesus ; Christ by his Priestly Office must wash away their Sins ; and by his Prophetical Office he must illuminate , teach , guide and refresh them ; and by his Kingly Office rule over them , and govern them with his Word , Heb. 7. 25. Joh. 13. 8. Act. 3. 22 , 23 , 24. Isa. 40. 10 , 11. & 9. 6 , 7. Psal. 76. 1 , 2 , 3. Psal. 110. 3. Thirdly , Or by three Gates , may be signified the three states of the Saints in this Life ; an entrance into Childhood , an entrance into a Manly state , and an entrance into the state of a Father in the Church . Or lastly , The three Gates may signifie the threefold state we pass thorow from Nature to Glory : The state of Grace in this Life , the state of Felicity in Paradise , and our state in Glory after the Resurrection : Or thus , The state of Grace that possesseth Body and Soul in this Life , the state of Glory that posseseth the Soul at Death , and the state of Glory that both Body and Soul shall be possessed with at the coming of the Lord and Saviour : This was figured forth by the order of the Stairs in the Temple at Jerusalem , which was first , second , and third , by which Men ascended from the lowest to the uppermost Room in the House of God ; as he tells us , They went up with winding Stairs from the first into the second story , and from thence by them into the third , 1 King. 6. 8. Thus much for the Wall and Gates of New Jerusalem . Vers. 14. And the Wall of the City had twelve Foundations , and in them the Names of the twelve Apostles of the Lamb. In these words we have two things considerable : 1. That the City-Wall hath twelve Foundations . 2. That in these twelve , are the Names of the twelve Apostles of the Lamb. First , It hath twelve Foundations : This argueth invincible strength and support . That Wall that hath but one Foundation , how strongly doth it stand , if it be but safely laid upon a Rock ! even so strong●y , that neither Wind nor Weather in their greatest vehemency , are able to shake or stir it , to make it fall : but I say , how much more when a City hath Foundations , twelve Foundations , and those also laid by God himself ; as it is said concerning the Worthies of old , They looked for a City that had Foundations , whose Builder and Maker is God , Heb. 11. 13 , 14. And the Wall of the City had twelve Foundations , and in them the Names of the twelve Apostles of the Lamb. The Wall , you know , I told you , is the Wall of Salvation , or the Safety of the Church by Jesus Christ ; to which is adjoyned , as the effect of that , the special Providence and Protection of God : Now this Wall , saith the Holy Ghost , hath twelve Foundations , to wit , to bear it up for the continuation of the safety and security of those that are the Inhabitants of this City ; a Foundation is that which beareth up all , and that upon which the stress of all must lie and abide : Now to speak properly , the Foundation of our Happiness is but one , and that one none but the Lord Jesus ; for other Foundation can no man lay , than that is laid , which is Jesus Christ , 1 Cor. 3. 11. So then , when he saith the Wall of the City had twelve Foundations , and that in them also are written the Names of the twelve Apostles of the Lamb ; he doth not mean that this Wall had twelve Christs for its support , but , That the Doctrine of the twelve Apostles is that Doctrine upon which both Christ , and Grace , and all Happiness standeth firm and sure for ever : and to signifie also , that neither Christ nor any of his Benefits can be profitable unto thee , unless thou receive him alone upon the terms that they do hold him forth and offer him to Sinners in their Word and Doctrine : If we , or an Angel from Heaven , preach unto you any other Gospel , saith Paul , than that which we have preached unto you , let him be accursed : As I said before , so I say now again , If any man preach any other Gospel unto you , than that ye have received , let him be accursed , Gal. 1. 8 , 9. And in them the Names of the twelve Apostles of the Lamb. And in them their Names : ] This makes it manifest that by the Foundations of this Wall , we are to understand the Doctrine of the twelve Apostles of the Lord Christ , for their Names are to it , or found ingraved in the Foundations . Thus it was with the Doctrine which was the Foundation of the Jewish Church : the first Pattern being delivered by the man Moses ; his Name was always so entailed to that Doctrine , that at last it became common , and that by Divine Allowance , to call that Doctrine by the name of Moses himself : There is one that accuseth you , saith Christ , even Moses in whom you trust : and again , For Moses of old hath in every City them that preach him . John 5. 45. Act. 15. 21. The same liberty of speech doth the Holy Ghost here use in speaking of the Foundations of this Wall , which is the Doctrine of the Twelve . And in that he calleth the Doctrine by the Name of Foundations , and leaveth it onely with telling us the Names of the twelve Apostles are engraven in it ; he expects that men should be wise that read him , and that they should be skilful in the Word of Righteousness , if they come up clearly to the understanding of him . And in them the Names of the twelve Apostles of the Lamb. Thus you see that the twelve Apostles , above all the Servants of Christ , are here owned to be the foundations of this Wall ; and good reason , for they above all other are most clear and full in the Doctrine of Grace , and all Doctrines pertaining to Life and Holiness : In other Ages , saith Paul , it was not made known to the Sons of men , as it is now revealed to his holy Apostles and Prophets by the Spirit , Ephes. 3. 5. Moses was not fit for this , for his was a more dark and vailed Administration ; While Moses is read , the Vail is over the Heart , saith Paul : Neither was any of the Prophets fit for this , for they were all inferiour to Moses , and were as it were his Scholars : Nay , John the Baptist is here shut out ; for the least in the Kingdom of Heaven is greater then he . The Apostles above all other were the men that were with the Lord Jesus all the time , from the Baptism of John , even until the time he was taken up into Heaven ; they saw him , heard him , and discoursed with him , and were Beholders of all the wondrous Works that he did ; they did eat and drink with him after his Passion , and saw after he was risen , the print of the Nails and the Spear with which he was peirced , when he died for our Sins : And because they had seen , felt , and at such a rate experienced all things from the very first , both touching his Doctrine , Miracles , and Life ; therefore he said unto them in chief , Ye shall be Witnesses unto me both in Jerusalem and all Judea , and in Samaria , and unto the utmost parts of the Earth , Act. 1. 21. & 13. 31. & 10. 39. & 2. 31. 1 Joh. 1. 2 , 3. Act. 1. 8. Further , The Apostles were in that marvellous manner indued with the holy Ghost , that they out-stript all the Prophets that ever went before them ; neither can I believe that in the best of times there should be any beyond them ; yet if it should so fall out , that a Dispensation should come , in which they should have , as to the pouring forth of the Spirit , their Equals ; yet it could not follow , that therefore the Gospel should be offered in other terms than they at first have offered it ; especially besides what hath been said of them , if you consider to them 't was said , Whatsoever ye shall loose on Earth , shall be loosed in Heaven ; and whatsoever ye shall bind on Earth shall be bound in Heaven , Matth. 18. 18. they , as to their Doctrine , were infallible , 't was impossible they should err ; he that despised their Doctrine , despised God himself : Besides , they have given in commandment that all should write after their Coppy , and that we should judge both Men and Angels that did , or would do otherwise . Timothy must have his Rule from Paul , and so must holy Titus : All which , if we consider it , the holy Ghost speaks to the purpose , in saying , That in the twelve Foundations are found the Names of the twelve Apostles of the Lamb : they are called the chief , and such as have laid the Foundation , and others build thereon : and that as no men have laid the Foundation but they , so none can lay even that Foundation otherwise then they afore have laid it , 1 Cor. 12. 28. Ephes. 4. 8. 1 Cor. 3. 6 , 10. Heb. 6. 1 , 2 , 3. 1 Cor. 3. 11. — And in them the Names of the twelve Apostles of the Lamb. These words then , teach us two things worthy of our Christian Consideraration . First , That God hath given to every man a certain and visible mark to aim at for his Salvation , or to build his Soul upon , namely , The Doctrine of the twelve Apostles of the Lamb : for in that he saith their Names are in the Foundations , it is better for us ( all things considered ) then if he had said , In them was the Name of God himself ; that is , it is more easie to see ( this way ) through the mist of our Carnality what the Mystery of his Will should be , which is , that we receive Christ according to their Doctrine , Words , Writings , Epistles , Letters , &c. their Names , I say , being there , God counts it as the Broad Seal of Heaven , which giveth Authority to all that Doctrine whereunto by themselves they are prefixed and subscribed ; not where they are writ by others , but by themselves I say , as the Token of every Epistle , and of their Doctrine for Truth ; the which Paul insinuates , when he saith , that his hand is the Token of every Epistle : as he saith again , Am not I an Apostle ? And again , Behold , I Paul have written unto you ; I Paul , I an Apostle , I a wise Master-Builder , I who am in my Doctrine one of the Foundations of the Wall of Salvation , I have written unto you . And , as I said before , there is a reason it should be thus ; for as he who was the Foundation of the Jewish Church , even Moses , received the Pattern of all his Order from the Mouth of the Angel in Mount Sinai , so the twelve received their Doctrine of Faith and Manners , the Doctrine of the New Testament , from the Mouth of the Son of God himself , as from the Mouth of the Angel of the everlasting Covenant , on the Mountain of Zion , Act. 7. 38. & 1. 3. Matth. 28. 19. Secondly , In that he saith , The Names of the Twelve are in the Foundations , this shews us the reason of the continual standing of this Jerusalem ; it is builded upon the Doctrine of the twelve Apostles of the Lamb , and standeth there : for observe , so long as he sees this holy City , he sees her standing upon these Foundations ; but he saw the City till she was taken up , therefore she continued as being settled for ever upon them . Indeed the Primitive City , or first Churches , was built upon these Foundations , and had also so long as they there continued , sufficient supportation & upholding by that means ; but then , as I have shewed you , the Wall of her Salvation , and the Wall of Gods special Protection stood at a distance each from other , and were not so conjoyned as now they will be : wherefore they then , to answer the Type , did fall into the Ditch that was between , and through their Foolishness provoked God to remove the Wall of his outward Protection and Safeguard from them ; whereupon the wild Beast , Antichrist , got into his Vineyard , making havock of all their Dainties : But mark , this City is not so , the Walls are now conjoyned , and for ever fastened upon the Foundations , therefore it abides for ever , and ascends higher and higher ; yet not from the Foundations but by them into Heaven : Behold , saith God , I have graven thee upon the Palms of my Hands , thy Walls are continually before me . And in them the Names of the twelve A. postles of the Lamb. This word twelve , must be warily understood , or else the weak will be ready to stumble and take offence ; wherefore to prevent this , consider , First , The Twelve must be them Twelve that were with the Lord Jesus from the Baptism of John , until the day in which our Lord was taken up , Act. 1. 22. Secondly , These Twelve are not neither to be considered simply , as twelve Christians , or twelve Disciples ; but as their Witness of the Lord Jesus ( they being with him from first to last ) was a Twelve-fold Witness of him in all his things ; a twelve-fold seeing with their Eyes , a twelve-fold hearing with their Ears , a twelve-fold handling also with their Hands , and feeling of the Son of God : As one of them said , That which was from the beginning , which we have seen with our Eyes , and our Hands have handled of the Word of Life ; that which we have seen and heard , declare we unto you , that ye might have fellowship with us , &c. 1 John 1. 1 , 2 , 3. Now this being thus , it followeth that the Doctrine of the other Apostles , as of Paul and Barnabas , was still but the Doctrine of the Twelve ; their Doctrine , I say , and no other : Wherefore as Ephraim and Manasseh were dissolved into the twelve Tribes , so these two , with all other the Apostles of Christ , are dissolved into the Number of the Twelve , because their Doctrine is onely the Doctrine of the twelve ; for they center in their Doctrine ; their length and breadth , and depth and heighth being the Doctrine of the Twelve . So then the names of the Twelve being found in the Foundations of this Wall , it argueth that that Doctrine is onely true , that is the Doctrine of the twelve Eye-Witnesses of the Lord Jesus : And again , That at the day of Antichrists fall , this Doctrine shall be in its former purity , and bear the sway , and for ever hold up the Wall of safety , for the Inhabitants of New Jerusalem : And indeed this ▪ Doctrine , That the Doctrine of the Twelve is that upon which Eternal Safety is built and stands , is so true , that it must not be varied from , upon pain of Eternal Damnation : Here centred Luke the Evangelist , here centred Jude , here centred the Author to the Hebrews , yea , here centred Paul himself , with all the Old and New Testament ▪ The Doctrine of the Twelve must be the Opener , Expounder and Limiter of all Doctrines ; there also must all men center and ground , and stay . A man may talk of , yea , enjoy much of the Spirit of God ; but yet the Twelve will have the start of him ; for they both had the Spirit as he , and more then he : besides , they together with this , did feel , see , handle and receive Conviction , even by their very carnal Senses , which others did not ; besides , their Names also are found in the Foundations of this saving Wall , as being there engraved by GOD himself ; which putteth all out of doubt , and giveth us infallible ground that their Doctrine is onely true , and all mens false that do not keep within the bounds and limits of that , Luk. 1. 2. Jude 3. 17. Heb. 2. 3 , 4. 1 Cor. 15. 1 , 2 , 3 , 4 , 5 , 6 , 7 , 8 , 9. & 9. 1. Gal. 1. 1 , 2. Ephes. 3. 5. 1 Cor. 4. 9. To conclude : Here is yet two things worthy of noting : The first is , That by the Names of the twelve Apostles being in the Foundations of this Wall , and the Names of the twelve Tribes being upon the Gates of this City , it giveth us to consider , that at the time of the building of this City , the Jews and Gentiles shall be united together , and become one Body : which very Consideration must needs be to the Jews a great incouragement to have in mind at their Conversion : for it plainly signifieth that our New-Testament-Preachers shall carry in their Mouths , Salvation to the Jews ; by which means they shall be again reconciled , and made one with the Lord Jesus . The second Consideration is , That at the day of New Jerusalem , there shall be no Doctrine accepted , nor no Preachers regarded , but the Doctrine , and the Preachers of the Doctrine of the Twelve : for in that he saith , That in them are found the Names of the twelve Apostles of the Lamb , he doth implicitely exclude all other , of whatever Tribe they pretend themselves : It shall not be then as now , a Popish Doctrine , a Quakers Doctrine , a Prelatical Doctrine , and the Presbyter , Independant , and Anabaptist , thus distinguished , and thus confounding and destroying : but the Doctrine shall be one , and that one the Doctrine where you finde the Names of the twelve Apostles of the Lamb : If any man teach otherwise , and consenteth not to wholesome Words , even the Words of our Lord Jesus Christ , and the Doctrine that is according to Godliness , he is proud , and knoweth nothing , 1 Tim. 6. 3 , 4. Thus you see the Doctrine of the Twelve is that which letteth Souls into this City ; and that the same Doctrine is the Doctrine that keepeth up the Wall of their Salvation about them , when they are entred in within the Gates . Vers. 15. And he that talked with me had a Golden Reed to measure the City , and the Gates thereof , and the Wall thereof . Now having passed the relation of the Wall , Gates , and Foundations , he comes to the Measuring-Line , to see how all things lie and agree with that . Under the Law , I find that all things pertaining to the Worship of God were to be by Number , Rule and Measure , even to the very Tacks and Loops of the Curtains of the Tabernacle : Now the Rule or Line by which all things were then squared , it was the Laws , Statutes and Ordinances which was given to Moses by the Lord in the Mount Sinai ; for thither he went to receive his Orders : and according to the Pattern there shewed him , so he committed all things , by writing , to them that were to be imployed in the workmanship of the holy things pertaining to the rise and compleating of the Tabernacle , and all its Instruments . Exod. 10. 11. & 24. 1. & 25. 40. Deut. 30. 10. & 31. 24 , 25 , 26. Now when this Rule was thus received , then whosoever observed not to do it , he was to fall under the Penalty that by the same Law also was prescribed against the Offenders and Transgressors , Num. 15. 30 , 31. I find also that when the Temple was builded in the days of Solomon , all things were then done according to the writing that David made , when the hand of God was upon him , when he made him understand all the work of this Pattern , 2 Chron. 3. 1 , 2 , 3. & Chap. 4. 1 Chron. 19. 3 , 4 , 5 , 6 , 7. & 28. 19. Thus again , When Josiah went about to bring to pass the Reformation of the Church of the Jews , and their Instruments of Worship , after their revolting ; he goeth to the Law of God , and by that , understanding what was out of order , and how to put all things into order , he so did reduce them to their former manner . The same way also went Ezra , and Nehemiah , at the rebuilding of the Temple and City after the Captivity , 2 Kings 22. 8 , 9 , 10 , 11 , 12 , 13. Ezra 7. 14. Ezra . 8. 3 , 4. From all which I conclude , That the Reed , the Golden Reed that here you read of , it is nothing else but the pure and unspotted Word of God ; by which , both the City , Gates and Wall of this Jerusalem is regulated : Which Word by the holy Prophet , is also compared to Gold , and is said to be above much fine Gold , Psal. 12. 6. and 19. 9 , 10. I find in the Vision of the Prophet Ezekiel , that the Angel that there is said to measure the City , which was a Type of our Jerusalem , he appeared with a line of Flax in his hand , to measure the pattern withal ; which very phrase doth shew us that his was but the Type , and an Old-Testament-business : but John hath his in a New-Testament-stile , and that in the most excellent manner of Language , to signifie that his City , or the City that he hath the Vision of , is to be the end of all Types and Shadows , and the very perfection of them all : Wherefore he tells us also , that the Line or Reed by which this City is builded , and squared , it is not now a Line of Flax , but a Reed of Gold , a Golden Reed ; to signifie not a Word of the Law and Letter that had to do with Shadows , but the New Testament , and ministration of the Spirit , which hath to do with Substance , and the heavenly things themselves , Heb. 9. 23. A Golden Reed to measure the City , &c. I told you at the first , that this City was the Church of God that should be in the latter dayes ; but yet not the Church disorderly , and confusedly scattered here and there , without all visible order and discipline , but the Church brought into exact Form and Order , lying every way level and square with the Rule , and Golden Reed of the New ▪ Testament of Christ ; wherefore he calleth it a City , a City under Rule . Thus it was in the Type ; for when Solomons Temple was to be builded , and the City in after-times , it was not enough that they had Stones and Timber , but every one of them must be such Stones , and such Timber , and must also come under the Rule and Square of the Workman ; and so being fitted by Hewers , Sawes , Axes and Squares , they were fitly put into the building , 1 Kings 5. 17 , 18. and 7. 9 , 10 , 11 , 12. 1 Chron. 22. 2. By this then we may see , with what a holy , exact Line , Rule and Order this Church and City at this day , will be compact and builded ; the Members must be all such as shall be made fit for the City of God , by the hewing words of the Prophets ; they must joyn in Christian-Communion also according to the Golden Reed of the New Testament , and ministration of the Spirit . Indeed all the time of the reign of Antichrist , the Church , as she was a holy Temple in the Lord , so she was measured with reference to the truth of her Grace , and invisible condition : but as she is to be a City , so she then is to be troden down , and to lie without all Form and Order : but when Antichrist is dead , she shall again come into mind , be considered , reared , builded by measure , and inhabited : and observe it , as the Rule of the Carpenter is of use in the building , from the first appearance of the laying of a Stone in order , even till it be in every point and part compleat ; so the Golden Reed , with which the Angel is here said to measure the City , &c. is to be of use from the first Foundation , even to the laying of the last Stone thereof : As was also fore-shewed by the man that is said to measure the pattern of this , in Ezekiel , Ezek. 40. to chapter 48. And he measured the City . That is , he measured the Church in her Constitution and Fellowship . Now , when God is said to measure , he is said to measure sometimes in Judgment , and sometimes in Mercy ; sometimes to throw down , and sometimes to build up and establish : Sometimes , I say , he is said to measure in Judgment , with intention to throw down and destroy : Thus he measured the City before she went into Captivity , and the ten Tribes before they were carried away beyond Babylon , because they lay cross to his Word , and had perverted that which was right , &c. but when he is said to measure the City in this place , it is that she might be builded and set up : wherefore , as I said , the Line or Golden Reed that is now stretched forth to measure this City , it is to the end , that all things may be in right Form and Order , fitly joyned , and knit together , by that which every joynt supplyeth , according to the effectual working of the measure of every part , making increase of the Body , to the edifying of it self in love , Ephes. 4. 16. Col. 2. 19. Again , By measuring the City , he would have us to understand , that all her Limits and Bounds were now apparent , that all things , even the Church and all the World , was made to see their own Compass : for as God in the dayes when Temple-Worship ( only ) was on foot , would not lose a Form or Ordinance of all the Forms and Ordinances of his Temple ; so when City-work comes up , he will not lose an Inch of the Limits , and Bounds , and Compass of his City , she shall be full as large , and of as great a compass every way , as is determined of her : as he saith by the Prophet , All the Land , saith he , shall be turned † into a Plain ; that is , there shall be a smooth Face upon the whole Earth , all Snugs , and Hubs , and Hills , and Holes shall now be took away , even from Gebato Rimmon , South of Jerusalem : and it ( the City ) shall be lifted up , and inhabited in her place , from Benjamins Gate , unto the place of the first Gate , unto the Corner Gate , and from the Tower of Hananiel , unto the Kings Wine-Presses . The four places here mentioned in this verse , they do seem to be the four Corners of the City of old ; at which places the City bounds were set ; and in which very Circle the Prophet tells us , but with Gospel Language , she shall be setled again , Zech. 14. 10. And he measured the City , and the Gates thereof . This was figured forth by the Vision in Ezekiel , for in it he saw the Angel go from Gate to Gate , and saw him take the exact and distinct measure of every one thereof ; nay , not only of them in a general way , but of the Thresholds , the Porch , the Posts , and the Faces of their Enterances ; he measured also every little Chamber that was above upon the Gates , with all the Spaces that were between , Ezek. 40 chapter . Now by Gates , I told you , we are to understand the Son of God , as he is the Way to the Father , and to the Priviledges of this City : Wherefore when he saith , He measured the Gates , it is as if he had said , he measured the Entrance , Strength & goodly Countenance of Him , with the Mansions of Glory that are to be injoyed by every one that entereth in hereby ; for the Porch , Posts , Face , Enterance and Chambers of the Gate in Ezekiel , they signifie the Enterance , Strength , Shining Countenance , and resting places that every one shall find in the Lord Jesus that entereth in by him : and to measure all these , it is in substance but this , To set them forth , and out , in their full force , glory , largeness , beauty & profitableness , in the view of all : for I told you at the first , the Golden Reed is the Word of God : Now the City and the Gates thereof , are said to be measured by this Golden Reed ; which I say , can be nothing else , but an opening of all the Excellencies of Christ , as ●e is the Gate of the Sheep , even by the ●ull Sway , Power , Majesty , and Clearness of the Word . The Lord help us ! Christ , as he is the Door to God , and to all Gospel-Priviledges , is now strangely handled , and so hath been of a long time among the Sons of men ; some of them making him the very In-let to all the vile and abominable crew in the world , counting all that are pliant to their ungodly humours , the Saints of the most high , and Christ the Door and Gate through whom they have right to enter , and to whom belongs the Delicates of the precious things of God , even those which he hath most choicely layed up , and reserveth for none but those that unfeignedly turn from iniquity , and walk with him in the newness of the Spirit . Others again do shut up the Gates against the Godly , labouring with might & main to hinder those that labour to enter , that fain would do it unfeignedly . Others again do labour all that in them lies to deface the Gates , to take away their Beauty : like him that took the Gold from off the Doors and Gates of the Temple , rendering Christ a low and carnal business , &c. but at the measuring-day , at the day when the Golden Reed shall be the alone Rule : then you shall see this City and her Gates discovered in their own Glory , Holiness and Beauty : for though in our Affliction under Antichrist , our Temple and Instruments of Worship , with the City , Wall , Gates , and the like , have been much defaced , ( even our Doctrine of Faith and Worship ) and have been much trod and trampled under the foot of the uncircumcised : Yet all shall be recovered and brought into Order again , by the Golden Reed of the Word of God : which thing was figured forth to us by that good man Ezra the Scribe , who at the restoring of Jerusalem took review of all the things pertaining to the City , both touching its Breaches and Deformity , and also how to set all things in Order , and that by the Law of God which was in his Hand , even according to the Writing thereof , Ezra 7. 14. & 8. 34. Neh. 8 , 9. And whosoever doth but read the History of Ezra and Nehemiah throughout , they shall finde that by the Word of God they brought all things to pass ; all the Ordinances of the House and City of God , into their right and holy Order : And indeed the measuring of the City and of the Gates thereof , which is Christ the Way , it can be nothing else but a bringing of them by the right understanding and opening of the Word , into their proper Places and Excellencies , both for Comers in , and Goers out , according to the Commandment , Ezek. 40. 4. & 43. 7 , 8 , 9 , 10 , 11 , 12. for , to speak properly , Christ in his Love , Grace , Merits and Largeness of Heart , to let Souls into Communion with God and all Happipiness , is in all these things unsearchable , and passing knowledge , being filled with these things beyond thought , and without measure , Ephes. 3. 8. Col. 3. 9. Ephes. 3. 18. & 19. Joh. 3. 34. And he measured the City , the Gates thereof , and the Wall thereof . In that he saith , he measured the Wall also , it is to shew us that all things now are according to the Rule of the Word : The Inhabitants are according to the Word , the Entrance is according to the Word , yea , and so is the safety of it also , even a Fence to fence them from their Enemies ; even a fence on every side , that they may be at ease and rest , and be no more a tossing to and fro : O thou afflicted , and ●ossed with Tempest , saith he , and not comforted , ( I will do many good things for thee ) in righteousness shalt thou be established : thou shalt be far from Oppression , for thou shalt not fear ; and from Terror , for it shall not come nigh unto thee , Isa. 54. 11 , 14. Touching the Wall , what it is , I have spoken already ; therefore here I speak onely to the measure of it , which measure is onely the fulfilling all those Promises and Engagements of God , that are made to New Jerusalem , for her Safety and continual Defence ; and that not onely in her own Eyes , but in the Eyes of all her Beholders : Then shall that Saying be with gladness in the Mouths of all the Inhabitants of this Jerusalem , We were bond-men , and yet our God hath not forsaken us in our bondage , but hath extended Mercy unto us in the sight of the Kings of Persia , to give us a reviving , to set up the House of our God , to repair the desolations thereof , and to give us a Wall in Judah and in Jerusalem , Ezra 9. 9. Which Wall , I say , shall be so conspicuous to all the Adversaries of this holy and beloved City , that the greatest of them shall not once dare to peep or mutter against her any more : God is known in her Palaces for a Refuge : for lo , the Kings were assembled , they passed by , they saw it , and so they marwelled ; they were troubled , and hasted away ; fear took hold upon them , and pain , as of a Woman in travel : As it is said of the building of the Wall after the Captivity ; when the Enemies and all the Heathen saw it was finished , they were much cast down in their own Eyes . Psal. 48. 1 , 2 , 3 , 4 , 5 , 6. Neh. 6. 15 , 16. The regulating of this City by this Golden Reed , and the measuring the Gates and VVall by this VVord , when finished , will then cause all that have skill in singing the Lords Songs , and of lifting up the Praises of God in this City , to gather themselves together to sing , and to praise , and to say , Bless ye the Name of the Lord , for his Mercies endure for ever : for then will they purifie the People ( this City ) with the Gates and Wall thereof , Neh. 12 , 28 , 29 , 30. VVherefore in the mean time , between this and the building of this City , let Jerusalem come into your mind , and walk about her , go ●e round about her ( enquire by the VVord what God hath said of her State , Strength , Safety , Ease , Peace , and blessed Tranquillity in the latter days ) tell the Towers thereof , mark ye well her Bulwarks , consider her Palaces , that ye may tell it to the Generations following , Psal. 48. 12 , 13. Vers. 16. And the City lieth four square , and the length is as large as the breadth : and he measured the City with the Reed , twelve thousand furlongs : the length , and the breadth , and height of it are equal . And the City lieth four square ] These words do open unto you the matter yet more , to wit , That now both the City , Gates and VVall , were exactly in their Visibility according to the VVord , lying even every way with that Golden Reed : for by four square , you are to understand Perfection , or an answering the figures that of old did figure to us the compleatness and perfection of the New-Testament-Order . For if you search the Scriptures , you will finde that especially the great and principal Instruments of Gods Worship in and under the Law , their Perfection was what here you read to be the Perfection of this City , even a four square . As for instance : The Brest-plate of Judgment , on which were engraved the Names of the Children of Israel , its exact point of Perfection was , to be a right four square . The ten Bases also , that were to be for Bearers to the Lavers in the Temple , they were to be four square : The Altar of Burnt-Offerings likewise , with the Altar of Incense , their perfect Pattern was , that they should be four square : The inward Court and outward Court , with the Posts of the Temple , and Tables on which they were to slay the Sacrifices , they were all four square . Yea , the City in the Type , in the Vision of Ezekiel , was seen to be of the same frame and fashion every way , having just twelve Gates , and of each of the four sides three Gates . Exod. 28. 15 , 16. & 39. 8 , 9. 1 King. 7. 27 , 28 , 29 , 30 , 31. Exod. 27. 1. & 38. 1. Ezek. 43. 13 , 14 , 15 , 16 , 17 , 18. Exod. 37. 1. Ezek. 40. & 41. 21. & 40. 40 , 41 , 42. & 48. 30 , 31 , 32 , 33 , 34. Wherefore when he saith , The City lieth four square , it is as if he had said , She lieth even with the Pattern , or Golden-Reed of the Word ; even , I say , both in her Members , Doctrine , VVorship , and Manners : For the things afore-hinted unto you do hold forth all these Particulars . — And the length is as large as the breadth . — This explaineth the matter yet more fully and distinctly ; for as to the things that I made mention of before , though they were to be made four-square , and that their Perfection lay exactly in that form ; yet these Squares did not lie in their height and depth , but in their length and breadth , just as you read here of the Square of this City . As to instance : The Altars , though they were five Cubits long , and five Cubits broad , yet but three high ; so the Bases , they were a Cubit and an half broad , and a Cubit and an half long , yet but half a Cubit high ; the Tables also on which they slew the Sacrifices , they were a Cubit and a half long , and a Cubit and a half broad , yet but one Cubit high . VVhich things being thus , you see the reason of his saying the length is as large as the breadth . Now by length and breadth here , we may yet observe another Mystery held forth unto us ; for by the breadth is held forth the perfection of the Rule , or Law to which all Christians ought to yeild their hearty Obedience : His Commandment is exceeding broad : The breadth of which , is signified , I say , by the breadth of those things that before you see to be the Instruments of the Worship of God : Now as by breadth , we are to understand the perfect latitude and compass of the Commandment ; so by length , we are to understand the answerableness of the obedience of the Inhabitants of this City : for indeed the perfection of Christian Obedience lieth in an answerableness to the Will of God ; as it is said of the Father and Mother of John the Baptist ; they walked in all the Commandments of the Lord blameless ; and of Anna , that she continued without ceasing in the service of God in the Temple , day and night : This is to be as long in our Obedience , as the Law is broad in commanding : the Law commands right Obedience , and the Christian giveth it ; the Law commands continual Obedience , and the Christian giveth it ; the Law commands universal Obedience , and the Christian giveth it : He giveth it all these sorts of Obedience , 1. By the Person of Christ , for he is his Righteousness ; he giveth it all these , 2. With the consent of the mind : and 3. He giveth it all these Obediences in the love of the Spirit , which the Apostle calleth the fulfilling of the Law , that is , an answering the breadth of its Command , by the length of Obedience : wherefore when he saith , The length is as large as the breadth , he would have us understand how perfect in Holiness these blessed Souls will be at this day : and indeed , this is it that is by God expected to be in this City at this day : As the Angel with his Measuring-Line said to Zechariah , I am going to measure Jerusalem , and to see what is the breadth thereof , and what is the length thereof : To see whether their Doctrine be pure , and whether their Obedience be answerable . — And he measured the City with the Reed , twelve thousand furlongs . — These latter words do refer us to a distinct measure from that which went before ; the former measure pointing at the breadth of her Commandment , and the length of her Obedience ; but this at the Glory and Fulness of her Mansions and Portions : For after he had said , The City lieth four square , and that the length is as large as the breadth , ( which is the full and compleat effect of that first measure ) he comes over again with an other measuring , saying , And he measured the City twelve thousand furlongs ; as who should say , He measured the City , Gates , and Wall first , and sound them all exact , and according to the Golden Reed ; and after he had so done , he measured the City with the Reed twelve thousand furlongs . He measured the City with the Reed That is , He measured out to the City , he measured for the City , for its Lot and Portion , twelve thousand Furlongs : Which very thing you find in the Vision of the Prophet Ezekiel : for after he had measured the City , the Vessels , with the Instruments of Worship ; I say , when he had done this , he comes again with an afterwards , to measure the City her Portions and Mansions , Ezek. 47. 1 , &c. Wherefore , I say , these words do refer to her Portion that she is to enjoy of her God , as the former referreth to her Duty and Obedience . Now that which maketh me conclude that this latter measure is a measure distinct from the former , and that it relateth neither to the exactness of Rule , nor the compleatness of Obedience , but only to the largeness of the Portions that God will allot for thy Sons and Daughters , thou City of God , it is , First , Because this is the biggest measure : For I find , by considering the Scripture , that as the Persons and Things pertaining to the Worship of God , were to go according to the Rule of this Golden Reed ; so also the Portions that pertained to the Persons worshiping , was to go by Rule and Measure also , ( as here he saith he measured also the City , or to it , with the Reed , twelve thousand furlongs . ) And hence it is that our Grace is called the measure of Grace , and that our Glory is called a weight of Glory . Now I say , I find that our Portions do go always under the biggest measure ; the Spoons , Cups , Flaggons , Snuffers , Basons , Candlesticks and Pans , which were the Instruments of Worship , were not so large as the Chambers in the Temple , and the compass of the holy Land , which were the † Mansions * and Portions of the Church . Secondly , I take the twelve thousand furlongs to signifie Portions , rather than Worship or Worshippers ; because , as to the nature of it , it most exactly agrees with the Portions that are measured out to this City by the Angel before Ezekiel , which is a measuring forth so much Land for the Portion of the Prince , so much for the Portion of the Priest , and so much for the Portion of the twelve Tribes : Yea , the very phrase , twelve thousand furlongs , also implieth such a compass of Ground , by which we find the holy Land hath been measured . Lastly , I take it to be thus also ; because I find not in all this description of this holy City , that any place doth give us that ground to speak to her measure of Portion , as this : and it would seem strange to me , that the description of this City given by Ezekiel , should be more compleat then this that is given by our Prophet John : for Ezekiel doth most amply set forth her Portions , even distinctly , for Prince , Priest , and the Tribes in particular . This therefore is to be understood of the Portions of the City , which John did see was measured out unto her , immediately after he saw the breadth of her Rule , and the length of her Obedience : Onely consider that Ezekiel measureth by Reeds , not counting by Furlongs ; but John , though he measureth by Reeds , yet counteth by Furlongs . But now , though the holy Ghost is thus pleased to speak of the Portions of the Saints in the New Jerusalem , as if he intended chiefly that their Portion should consist in outward Happiness , and in the enjoyment of such and such a Portion , or compass of ground : Yet consider that these are but metaphorical and borrowed Expressions , spoken to our Capacities , under which is indeed included the nature of our blessed and spiritual Food and Nourishment : You know it is usual for the holy Ghost in Scripture to call the Saints Sheep , Lambs , Heifers , Cows , Rams , Doves , Swallows , P●licans , and the like ; and also to call their Food , their spiritual and heavenly Food , Grass , Provender , Wheat , Wine , Oyl , Grapes , Apples , Figs , Nuts , and the like also ; all which are but shadowish and figurative expressions , even as this of the measure of the twelve thousand furlongs : and observe it , that which John saith here is twelve thousand furlongs , Ezekiel tells us , it lieth on this side and on that side of the bank of the River of the Water of Life : Now I think there is none so much void of understanding , as to think this Water of Life is any thing else but the precious Grace of God , in and thorow the Lord Jesus : Wherefore the ground or measure for Portions , it is nothing else but our spiritual and heavenly Food , even spiritual Grace , and Gifts , and Comforts , that the holy Ones of this City shall most plentifully partake of , and enjoy : And so indeed the Prophet also saith , speaking of the Portions of the holy Land for this City : The increase thereof , saith he , shall be for Food unto them that serve the City ; and they that serve it shall serve it out of the twelve Tribes of Israel : Out of the twelve Tribes , that is , out of the twelve thousand Furlongs , which is the the Portion of the Tribes . This is according to the Saying of the Prophet David , He maketh me to lie down in green Pastures , he leadeth me besides the still Waters : and again , For the Lamb that is in the midst of the Throne shall feed them , and shall lead them into living Fountains of Water : for their shame , they shall have double ; and for confusion , they shall rejoyce in their Portion : Therefore in their Land they shall possess the double ; Everlasting Joy shall be upon them , Psal. 23. 2. Rev. 7. 17. Isa. 61. 7. Thus you see the measure of the City , Gates , and Wall , and the effect of that ; and thus you see also the measure of the Portion for the City , with what it is : Wherefore it remaineth that we see what is to be the effect of that also . And he measured the City with the Reed twelve thousand furlongs , and the length , and the breadth , and the height of it are equal . Before he told us , that the length was as large as the breadth ; which I then told you , did signifie the nature of her Rule , and the measure of her Obedience : but now he adds , and saith , That both in length and breadth , & in height , she is equal : Wherefore in that he adds at last a squareness of height , to her squareness of length and breadth ; and also in that he adds it not before he had told us of the measure of her Portions , he would have us to understand , that as the Rule in which this City shall walk , shall be compleat ; and as her Obedience to that Rule shall be compleat ; so her enjoyment of God and his Grace at that day shall be proportionable also : She is square in her Rule , square in her Obedience , and square in her Enjoyment of God , and his Goodness ; the length , and the breadth , and the height of it are equal . Indeed the Scripture saith , That in keeping his Commandments there is great Reward : and again , This man shall be blessed in his Deed : This sheweth unto us then , what glorious days these will be , to the House and City of God ; even days in which Saints shall see the Mind of God clearly , have Hearts to do it compleatly , and have continually the answerable Enjoyment of God , and spiritual Happiness : Now will his Paths drop Fatness , with a witness ! and now will he meet him that rejoyceth and worketh Righteousness , those that remember him in his Ways : And the length , and the breadth , and the height of it , are equal . Wherefore the Prophet in the Vision of the measures of the Portions , doth observe that there was a squareness in them , as well as in their Ordinances and Obedience : and hence it is that he tells us that every little Chamber was one Reed broad , and one Reed long : and again , the Oblation , that is , the Portion for the Tribes , shall be five & twenty thousand : By five and twenty thousand ye shall offer the holy Oblation , FOUR SQUARE , with the Portion of the City , Ezek. 40. 7. and 48. 20. Again , In that he saith , The length , and the breadth , and the height of it , are equal ; he sheweth us how fit this City at this day will be , even for the Kingdom of Heaven and Glory : for observe , That as the Rule , Obedience , and Comforts of God , do make this City a square City , both in height , and length , and breadth ; so the Holiest of all , which was a † Type of Heaven , was of the same fashion also ; It was twenty Cubits high , and twenty Cubits long , and twenty Cubits broad ; the length , and the breadth , and the height of it were equal , 1 King. 6. 20. 2 Chron. 3. 8. Ezek. 41. 4. Wherefore as now the Will of God will be done ( according to the Petition ) on Earth as it is in Heaven ; so will this City be at this day fit to enter into the Holiest Place ; even as fit as one four square is to shut into another : Here is a four square City for a four square Heaven ; And the length , and the breadth , and the height of it are equal : Wherefore it is upon this account that this City at her appearing is said to be adorned and prepared , as a Bride is for her Husband ; which we all know is the most perfect and compleatest Attire that is possible to be got : And therefore it is again , that at the coming of the Lord , those that go in with him to the Marriage , are said to be ready beforehand , Rev. 21. 2. Matth. 25. 10. Vers. 17. And he measured the Wall thereof , an hundred and forty and four Cubits . This measure of the Wall that here he maketh mention of , is also distinct from the former measure , where he is said to measure the City , Gates , and Wall ; and it refers to such a Wall , or to such a part of the Wall in such a place : for I find that though the Wall of this City in general is that which shall incompass the New Jerusalem round ; yet this Wall is in some place , and for some reason , of another manner and measure than the Wall is in general , as it compasseth round the City ; which part of the Wall is called the broad Wall , the Wall upon which even half of the People might walk compleat at once , Neh. 3. 8. & 12. 38. But to trace out the business in the Type , and so to come to its answer in the Anti-Type : I find that a little distance from Jerusalem there was a place called Tophet , which place was counted prophane , unholy , or defiled ; I find also that this unclean unholy place , was a figure of Hell it self : Now mark , I find by the Scripture , that against this Tophet , this unholy and prophane place , was the broad Wall of the City for the defence of the Sanctuary , erected , and reared up : He measured , saith the Prophet , by the four sides , and it had a Wall rouud about , five hundred Reeds long , and five hundred Reeds broad , TO MAKE A SEPARATION BETVVEEN THE SANCTUARY AND THE PROPHANE PLACE , Ezek. 42. 20. Which VVall could not be that Wall which compassed the City , because it was but five hundred Reeds long : for take the measure of this Wall in its largest measure , and it is ( if you count a Reed for that which we count a Pole ) but twelve Furlongs , which compass will scarce go round many Market-Towns ; especially , if together with this , you consider the breadth of the Wall , whose breadth is as large as its length ; wherefore now there is not room enough for a City so big as a Cotage to stand in the midst thereof : I speak this , to shew you that the Wall in this place is not the Wall that goeth round about the City , but the Wall that is placed just between the Sanctuary and Tophet , or Hell it self : Now though Ezekiel and John do differ touching their count about the thickness of this Wall , it is not so much to signifie the Walls are not one and the same , as to shew us that the one , to wit , Ezekiel's Wall , was to incompass a worldly Sanctuary , but John's to incompass a spiritual and heavenly ; wherefore Ezekiel's must be of so many Reeds long to go round about the material Sanctuary , as a Type ; but John comes more to the spirit of the matter , and sheweth us what the Sanctuary , Wall , and the like , should mean : for by Sanctuary we are to understand ( even in the Old Testament ) a place of Safety and Security , which was a Type of Christ : Now in that Tophet did stand against the Sanctuary in the letter , it signifies that Hell it self is bent against all those that take shelter in Christ ; but to no purpose , for in the very face of Tophet , even between it and our place of sanctuary , is fixed an invincible and impregnable mighty Wall , to keep in safety those that have fled to Christ for shelter . Now , I say , in that John tells us this Wall is an hundred forty four Cubits , ( and waves the manner of the measure of Ezekiel ) it is to shew us that this Wall is for the safety of the hundred forty four thousand that have taken sanctuary in Christ ; that is , all the holy and truly gracious Souls that are with him on the Mount Zion , having his Fathers Name written in their Foreheads ; both Numbers , I say , being twelve times twelve , implying a sufficient safety for all that are sincerely and truly gratious . And now to bring down the matter to our Jerusalem-state : for though it be true in all Ages , that there is between those that have taken sanctuary in Christ , and the bottomless pit , an invincible and mighty Wall of Grace and heavenly Power , and of the Merits of Christ , to save to the utmost all and every one that are thus fled to him for safety ; yet there is some thing in it more then this , for those that come into the days and state of the New Jerusalem : For , I say , this Wall being it that makes a separation between the Sanctuary and the prophane place in general , and yet being spoken of as a thing extraordinary , and accompanying the state of this new City onely ; it implieth that at this day the Saints shall have that shelter by this Wall from all the force of Hell , and the damned Spirits that now from Tophet afflict them , that they never had before ; and therefore you find at the begining of the thousand Years , which ( as I conceive ) is the time of the building of this City , a mighty Angel is said to come down from Heaven , to lay hold of the Dragon , that old Serpent , called the Devil and Satan , and to bind him a thousand Years ; which done , he casts him into the bottomless pit , and there shuts him up , to the end he should deceive the Nations no more , the effect of which , will be not onely a delivering of the Saints from outward persecution , but also from being any more assailed with either wicked and erronious Doctrine , or fierce and fiery darts from the Prince of Darkness , which now many of them are so much anoyed and afflicted with : now the Church will be free from those hellish suggestions to blaspheme , to despair , and the like , that her Members do yet most dreadfully and sadly meet with : for observe , this old Tempter is said to be tied up , or to be cast into the bottomless Pit , first , as he is a Dragon , under which name he goeth in this Book , in his persecuting the Church , Rev. 12. Secondly , he is said to be shut up , as he goeth under the name of a Serpent , under which name he went when he fomented his devillish and damning seducing Doctrine to our first Parents ; the which the Spirit expresly seems to relate unto , and therefore calls him that OLD Serpent ; that OLD Serpent that deceived us at the first , Gen. 3. 1 , 2 , 3 , 4 , 5. Thirdly , he is said to be shut up also , as he goeth under the name of the Devil and Satan , under which Name he goeth commonly in the New-Testament , when he provoketh and stirreth up our lusts , and when he labours to drive us into all manner of unbelief , distrust , despair , and so consequently into murmurings and blasphemy against God , Mat. 4. 1 , 5 , 8. Luk. 4. 2 , 3 , 5 , 6. Act. 5. 1 , 2 , 3. Ephes. 6. 11. 2 Cor. 2 , 7 , 11. Wherefore , I say , that at the day that this Wall is set up in all its glory , and when it performs every part and piece of its office to the full , then shall Satan be bruised under our Feet indeed , and then shall Jerusalem be called , The joyous City , and her People , A Joy ; for her former Sorrows shall be past and forgot . If thou still objectest , But I have yet an evil heart , and therefore if I be not rid of that at that day ( should I live till then ) why though there should be no Devil to afflict me , I shall feel and meet with sorrow and trouble enough . I answer thee : First , I dare not say that at this day thou shalt be in every sence without thy evil heart , in the midst of all this glory , tempted Soul : Yet I say thus much to thee ; First , Where there is no Devil to tempt , though the Saints will yet be imperfect , and come short of a glorified state ; yet they by his absence will be delivered from many dreadful vexing and burning hellish Darts , that will otherwise confound and afflict the Soul like Arrows , whose heads are poisoned : Christians have a great deal of ease , when God doth ( even at this day ) with-hold the Devil for a season , ( though yet they have their own lusts ) over they have when the Devil and their own Lusts are suffered to meet and work together : yea , the Lord Jesus himself , who had no sin , yet in the Temptation was fearfully handled and afflicted with the Devil ; though all the while , I say , he kept him at staves end , and did not suffer him in the least to anoy his Person ; and therefore 't is said that when he was in the Wilderness in the conflict , the Angels came to minister to him : at the time of his Agony also , in which Agony doubtless Satan had a very great hand to afflict him , you see his complaint , how that he was sore amazed , and exceeding sorrowful , even unto death , being so laden with heaviness and sorrow , that he was scarce able to stand or wag under the burden of it . Satan even from himself , besides the workings of our own Lusts , doth do us wonderful injury , and hits our Souls with many a fiery Dart , that we think comes either from our selves , or from Heaven , and God himself ; but now by this Wall , this broad Wall , this sorrow will be cut off . Secondly , Again , when Satan is thus tied up , we shall , together with this Mercy , receive such a plentiful pouring forth of the Holy Ghost , that though there will remain in us still the remainders of our Corruptions ; yet by the plentiful indwellings of the holy Ghost , and the Joy and Peace and heavenly sweetness thereof , these things shall lie like lean , withered , blasted things : the reason of that power and that strength that our Lusts have to this day in our hearts , it is because we are so lean and thin and weak in the things of God : strong Grace makes Corruptions weak , and strikes them thorow , laying them at the point of death , always gasping for life : thus it was with Moses , he had such Grace in his Soul , and such Communion with God , that though he had yet a Body of Sin within him , it was a rare thing for him to see his wretchedness ; that is , to see it pirt , lively , and powerful in him : indeed God saith , That upon the Land of his People shall come up Bryars and Thorns ; yea , upon all the Houses of Joy in the joyous City , because the Palaces shall be forsaken , the multitude of the City shall be left , the Forts and Towers shall be for Dens for ever , a Joy of wild Asses , a Pasture of Flocks ; until the Spirit be poured on us from on high , and the Wilderness be a fruitful Field , &c. And then the Lord shall defend the Inhabitants of Jerusalem , and he that is feeble among them at that day shall be as David , and the House of David shall be as God , even as the Angel of the Lord before him : The Inhabitants shall not say , I am sick ; the People that dwell therein , shall be forgiven their Iniquity . And he measured the Wall thereof , an hundred and forty and four Cubits , according to the measure of a man , that is , of the Angel. According to the measure of a Man ] The Man Christ Jesus : For the measure of this City , or the Golden Reed with which this City is thus measured , it is His † , his Word and Law of the New-Testament : All Judgment is committed into the hand of the Son ; and God hath given him authority to execute Judgment also , because he is the Son of man. — According to the measure of a Man , that is , of the Angel. This Angel is one of the Seven that had the seven last Plagues to execute upon the Man of Sin , and yet he saith , the measure is according to the measure of a man ; the meaning is , That the City , the New Jerusalem , is to be builded according to the VVord of Christ ; but yet by his VVord as it is in the hand of his Angels , that is , his Messengers and Servants ; of which Servants , the chief will be those that are his Instruments ●o pour forth the seven Vials full of 〈…〉 ven last Plagues upon the Antich 〈…〉 n Harlot : For they , with their Plagues , will both destroy what standeth in impiacable opposition , and will subject the rest , and bring them into a correspondency with the Word and Will of God ( as I have shewed ) Whence note , That they of his Servants that God shall use to pour forth his last and most dreadful Plagues upon the Whore , they are they that God will use to shew us the Pattern of this holy City : Or thus , They that can tell how to plague the Whore , they can tell how to measure this City : The righteous men , they shall judge them ( that is the Antichristian Harlot , with her wicked and adulterous Daughters ) after the manner of Adulteresses , and after the manner of Women that shed blood ; because they are adultrous , and blood is in their hands , Ezek. 23. 45. Thus much touching the frame of this City , its Wall , Gates , and Foundations , with the measure of each : And now it remains that I speak of the Glory of them . Vers. 18. And the building of the Wall of it was of Jasper ; and the City was pure Gold , like unto clear Glass . IN these words you have a discovery of the Glory both of the Wall and City it self ; and that , as you see , under the notion of two choice Metaphors : the Wall is Jasper , the chief of Stones ; and the City is Gold , the chief of Metals : And the building of the Wall of it was of Jasper , and the City was pure Gold. This Jasper is that Stone in the light of which this City is said to descend , as in the light of a Stone most precious : Now as there he saith she descended in the light of this Stone , so here he saith this Stone is the Wall thereof ; And the building of the Wall of it was of Jasper . This therefore confirmeth unto you what I said of the Wall before , to wit , That it was the Salvation of God through Christ : Wherefore learn this by the way , That this City shall not be at this day in her own keeping , but in the keeping of Jesus Christ ; He with his Benefits doth compass her round , and by him alone she lieth down in safety : Wherefore it is from this Consideration that God doth say by the Mouth of the Prophet , I will give them within my House and within my Walls , a place and a name better then that of Sons and of Daughters ; I will give them an everlasting name that shall not be cut off , Isa. 56. 5. And the [ building ] of the Wall , &c. By this word building , we are to understand both the Materials of the Wall , the manner of their placing , and the Instruments that God will use for the setting up thereof : Now to speak properly , this Wall being the Lord Jesus Christ Himself in his precious Merits , Benefits and Offices , the Builder hereof must needs be God Himself ; for he it is that hath made this Christ for us a Safeguard and Defence , by making of him our Wisdom , Righteousness , Sanctification , and Redemption , by which he doth incompass us round on every side , and that at every moment , to deliver us from the Power and Destruction both of Sin , Death , the Devil , and Hell. But again , The building here spoken of , is a building of this Wall after the destruction of Antichrist , and so long after Christ was sent , and made these things in his own Person , to his beloved and blessed Church : Wherefore the building of this Wall that is here spoken of , it must be understood of the recovering again the purity of those Doctrines in which the Lord Jesus with all his Benefits is found and made ours , for our everlasting Defence and Safety : For we find that the King of Babylon , who was a Type of our Antichrist , when he came up against Jerusalem , the Type of our Primitive Church , he brake down their City , destroyed their Walls , rifled their Houses , and killed their Children ; whose steps , I say , our Antichrist follows to a hair , in treading down the Primitive Church , corrupting her Doctrines ( which are her Safeguard and VVall ) also robbing and spoiling the Houses of God , and killing his Children with a thousand Calamities ; turning all the heavenly Frame and Order of Church-Government into an heap of Rubbish , and a confused Dunghil . Wherefore the building again of this Wall is to be understood of the recovering and setling and fastening the Doctrines of Christ , as afore , in which Doctrines he in all his Benefits is wrapped , and held fast forever : I say , a recovering of them , and setting him up again in his primitive and pure Glory , of being our Priest , Prophet and King , in his Church , and a giving unto these Offices their own proper length , breadth , height , and depth ; letting them rule in all their Force , Glory , and Majesty , and Authority , for then will be golden Days , and not till then ; then , I say , when the several Offices of the Lord Jesus do rule in their own nature and largeness of Authority both in the Church and in the VVorld . Alas ! This VVall is yet unbuilt , the Offices of the Lord Jesus do not yet shine in that purity , nor so stand in their proper places , as they shall do at the coming in of New Jerusalem : the VVall lies yet but as an heap of Rubbish ; the Offices of the Lord Christ are to this day by many Preachers confounded , and removed to and fro , even like loose and roulingstones ; these Offices also are by others attributed to Antichrist , and his Children of Iniquity ; but at this day the Nations shall know themseves to be but men , and the Doctrines of Christ shall be set again in their own places : Now shall every going into this City , and every going out thereof , stand where it ought ; and now shall every Tower and Fortress on this VVall be placed as in the days of old ; which Towers and Fortresses are the glorious Names and Attributes of the Father and Christ : for the Name of the Lord is a strong Tower , the Righteous flee into it , and are safe : and again , Thou hast been a shelter to me , and a strong Tower from the Enemy : Wherefore now , I say , shall the Name of God , as Lord of all , and Father of his Church , with the Names of the Son , as Head , Saviour , and King of kings , be as the Bulwarks to this City , to which shall be added all the Promises , Consolations , Encouragements , &c. in the blessed Book of God , out of which this City continually shall suck the Milk and Nourishment of the unsearchable Grace of God to them ; to all which shall be added many new pieces of Timber in the Wall ( for so it was in the Type at the rebuilding of the City ) by which new pieces , I gather , that the special Providence of God , and his Protection , shall be at this day so fastened in this Wall for the compleat delivering of this City both from Hell and Earth , that she shall stand in full force , safety , and peace , even till the Heavens and the Earth shall be no more . Now when this Wall is thus set up , even every Truth and Office of Christ , in is own true natural force , about this City ; and when God in his special and most indeared affections shall engage himself even everlastingly to keep this City safe from all storms and tempests , and trouble and sorrow ; then shall these Citizens , as a sign of their Conquest both of Hell and the World , even set up their Banners on the several Towers of this Wall , and the Standards that belong to the Tribes thereof ; then , I say , We shall rejoyce in thy Salvation , O Lord , and in thy Name will we set up our Banners : And then shall the Inhabitants of the World both wondering and tremblingly say , Who is this that looketh forth as the Morning , fair as the Sun , clear as the Moon , and terrible as an Army with Banners ? O the Names of God , of Christ , of his Offices , and the power of his Grace and Promises ! How will they shine ! In what Glory will they appear ! They will be even as a Wall of fire round about Jerusalem ; and will not be , as now , in the mind and thought of the People , as the White of an Egg in the Mouth , without taste ; but shall be and appear in their own Brightness , Sweetness , and Grace : For how great is his Goodness , and how great is his Beauty ! Corn shall make the young Men chearful , & new Wine the Maids : In that day shalt thou say , O Lord , I will praise thee , though thou wast angry with me , thine anger is turned away , and thou comfortest me : Behold God is my Salvation : I will trust , and not be afraid ; for the Lord JEHOVAH is my Strength , and my Song , he also is become my Salvation . Isa. 12. 1 , 2. For the Workmen , I am sure God is the principal , as I said before ; but yet he will do it by instruments , thorow the guidance of his Spirit . The building of the Wall of old , was of God ; but so , as that he did it by the hand of Nehemiah , and his Companions . I do observe in the compleating of the City Jerusalem of old , that there was first Altar-work , then Temple-work , and after that the building the Wall , and compleating the City . Altar-work , I say , was the first which was reared , and on which there was offered according to the Law , and holy custom , the Sacrifices and Offerings both morning and evening , as every day required ; but the foundation of the Temple was not yet laid , Ezra 3. 1 , 2 , 3 , 4 , 5 , 6. These Altar-men were those also that afterward built the Temple ; but yet by them was first of all repaired the Altar , to signifie that the first work that will be on foot at the beginning of the return of the Christians from out of Antichristian Babylon , it will be to finde out Altar-work , that is , the Priestly Office of Christ , and to offer 〈◊〉 Him , the Prayers and Supplications of the Church continually . Wherefore these Altar-men , or these men in their Altar-work , did figure-out for us our famous and holy Worthies , that before us have risen up in their place , and shook off those Reliques of Antichrist that intrenched upon the Priestly Office of our Lord and Saviour , even worthy Wickliff , Hus , Luther , Melancton , Calvin , and the blessed Martyrs in Q. Maries dayes , &c. with the rest of their companions : these in their day were stout & valiant Champions for God , according to their light , and did upon the Altar of God , which is Christ our Lord , offer up many strong cries , with groans and tears , as every day required , for the compleat recovering of the Church of God ; the benefit of whose Offering we have felt and enjoyed to this day ; but by this the Foundation of the Temple was not yet laid . Now after these , arise another People , not another with respect to Christianity , but with respect to further light . These men , though they keep the continual Offerings upon the Altar , as the other did , yet they are men also that are for Temple-work , wherefore these begin to search out the Foundations of the Temple of God , that they may rear up the House , as well as build up the Altar : These be they that are for having the Church a select company of visible Believers , walking in the Faith and Holiness of the Gospel ; which Believers are for separating from the unconverted and open prophane , and for building up one another an holy Temple in the Lord , through the Spirit . I say , a Temple , or House , or Church , separate and distinct from that confused heap of rubbish and carnal Gospelers , that every where like Locusts and Maggots craul up and down the Nations . These were figured forth by Zerubbabel , Joshua and all the people of the Land that are for working and labouring in this service of Temple-work . Hag. 1. 12. Hag. 2. 1 , 2 , 3 , 4 , 5. Again , As there is thus Altar-work , and Temple-work to be done by the Saints when they are coming out of spiritual Sodom and Egypt : So at the end of these , there will be City-work on foot also . Which City-work will chiefly consist in setting up the Wall and Gates for defence , and of building themselves Houses or Mansions of rest and refreshment , after all their hard usage under the tyranny of the Man of sin , that Son of Perdition ; which City-work wil be then compleated , when the Church of Christ hath obtained a compleat conquest and victory over the world , and hath got her enemies , and them that hate her , to lye at her feet , and to lick the dust of the soals thereof . For , as I have told you already , Temple-work , yea , when that is compleat in the work , yet there may be great havock made of the Church of Christ ; at which time also , City-work may be trampled under the feet of the wicked and uncircumcised Gentiles ; but when the City is builded , then Zion is become a strong hold , and about all her glory shall be a defence . Then she either draweth and allureth her adversaries to entreat her kindly , and to count it their honour to be under her protection ( as did the Gibeonites ) or else she breaks and b●uises , and subjects them to her by her Power and Authority . The daughter of Tyre shall be there with a gift , and the rich among the People shall entreat thy favour , Psal. 45. 12. In the last dayes , saith the Prophet , it shall come to pass , that the Lords House shall be established upon the tops of the Mountains , and shall be exalted above the Hills ; and People shall flow unto it , and many Nations shall come and say , Come , and let us go up unto the Mountain of the Lord , and to the House of the God of Jacob , and and he will teach us of his wayes , and we will walk in his paths . For the Law shall go forth of Zion , and the Word of the Lord from Jerusalem . And ye shall judge among the People , and rebuke strong Nations afar off ; and they shall beat their Swords into ploughshares , and their Spears into pruning hooks ; ( that force and power that they used formerly to destroy the Church of God , now they shall use it to do her service , even to break up the clods of the hearts of sinners , and to prune and dress the House of God and Vinyard of Jesus Christ ) Nation shall not lift up a Sword against Nation , neither shall they learn war any more ; ( for the Word of the Kingdom of Peace shall bear sway ) And thou , O Tower of the Flock , the strong hold of the daughter of Zion , unto thee shall it come , even the first Dominion ; the Kingdom shall come to the Daughter of Jerusalem , Mich. 4. 1 , 2 , 3 , 4 , 5 , 6 , 7 , 8. This is City-work , and as to the Glory , Peace , and Deliverance of the Church , it is the chiefest of all other , because it is not only most excellent for concourse and multitude , but , I say , for preservation and safety ; and that not only to keep the Worshippers , if they keep their order , but to keep the Order and Worshippers both in order and continual safety , that they may be for ever in the purest order . But now , though at the compleating of this Wall , and the building its Towers , when they are finished , there will be great peace ; yet all the time that these things are doing , before they be done , let the work-men look for opposition , taunts , underminers , and a thousand tricks for the hindrance of it ; For the Street of the City shall be built , and the Wall , even in troublous times . And the building of the Wall of it , was of Jasper . Of Jasper only ; For as by building is shewed unto us the manner of the work , so by Jasper is shewed unto us the matter it self , the matter therefore must be ( Jasper ) Christ only , his Word , Offices , and glorious Brightness only ; for indeed , whatever the special Grace , Protection , and Providence of God will at this day be over this City , yet it shall be every whit of it according to Christ ; that is , both of him , for him , and by him , as the Fruits and Effects of his Suffering , Bloodshed , and Merits : Therefore , saith God , I will divide him a Portion with the Great , and he shall divide the Spoyl with the Strong , because he hath poured out his Soul unto death , and was numbred among the Transgressors . O Holiness ! How will it shine both in Kings and Nations , when God doth this ! And the City was pure Gold. Having thus given us a discovery of the glory of the Wall , he now comes to shew us the glory of the City that is within the Wall : The City ( faith he ) is Gold , it is pure Gold : This was figured out by the Golden Candlesticks belonging to the Tabernacle and Temple among the Jews , which Candlesticks did then present unto us the worth and use of the Church of CHRIST ; The seven Candlesticks are the seven Churches , says the Lord Christ himself . Now the City here spoken of , is the Church in her highe● ▪ and greatest glory : Its state was also figured out by the Temple it self , whose Beams , Posts , Walls , Doors , and the like , were most famously covered over with Gold , 2 Chron. 3. 5 , 6 , 7. It was also ( though but leanly ) represented to us by the golden state of old Jerusalem in the days of Solomon the King , in which state Gold was so plentiful in the midst thereof , that Silver was nothing counted of among the Citizens there , in those days , but was as common as the Stones in the Street of the City , 2 Chron. 9. 13 , 14 , 15 , 16 , 17 , 18 , 19 , 20 , 21 , 27. And the City was pure Gold. I find by the search of the Scriptures , that there is divers sorts of Gold in the World ; there is the Gold of the Land of Havillah , the Gold of Parvaim , the Gold of Ophir , the Gold of Sheba , and the Gold of Uphaz , Gen. 2. 11. 2 Chron. 3. 6. Job 22. 24. Psal. 72. 15. Jer. 10. 9. Now seeing he saith the City is Gold , yet not distinguishing what Gold , or which , we may suppose in this place he means Gold of all these sorts : and indeed it is most agreeable to this Text , thus to judge : for the Church at this day shall be made up of the twelve Tribes that are scattered abroad , and of the Gentile Nations both far and near ; who as they now lie , are , for ought I can learn , at as great a distance , and as remote from one another ( not onely in knowledge and affections ) but touching the places of their abode , as are the Golden Mines , out of which the Gold that I spake of before , is digged and fetch'd : Thus shall Gold , the Golden Saints of God , at this day be gathered out of the several Golden Mines of the World , and be brought to King Solomon the Son of David , our Lord Jesus , to Jerusalem , with which he will build him a Golden shining City , the Joy of all the World. And the City was pure Gold. Gold is the choice and chief of all Metals , both for worth , colour , and vertue ; wherefore when he saith , The City is Gold , you may conceive how rich and shining , and vertuous this City will be ; the Riches of the whole World will be here , the Beauty of the whole World will be here , and the Vertue of the whole World will be here ; I mean spiritual Riches , Beauty , and Health ; wherefore the rest of the World at this day will be but as a crushed bunch of Herbs in which is no Vertue ; or like a Furnace full of Dross , out of which the Gold is taken ; or like an old crazy and ruinous House , from which is departed all Health and Happiness ; and indeed much like to this , is that saying of the Prophet , to wit , That at this day the whole circumference of the World that is without the Walls and Priviledges of this City , it shall be but like an old ruinous House , in which dwells nothing but Cormorants , Bitterns , Owls , Ravens , Dragons , Satyrs , the Screech-Owl , the great Owl , the Vulture , and the like most doleful Birds : All their Princes shall be nothing , saith the Prophet , and when they call their Nobles to the Kingdom , none shall be there : In their very Pallaces shall be Thorns , and Nettles , and Brambles ; for all among them that are Princes and Nobles indeed , will have pack'd up , and be gon for Jerusalem : So that the World , I say , will be left empty , void , and stript both of Treasure , Beauty , and Health , at the day of Jerusalems building again : But O how melancholy a forlorn beautiless World will this be at this day ! It will be onely the place of Dogs , Sorcere●s , Whoremongers and Murderers , and whosoever loveth and maketh a lie ; it will now be the very Emblem of Hell , as the Church at this day will be the Emblem of Heaven : wherefore as the Church ( as I shewed you before ) will be most fit for her puting on of Immortality and Incorruption ; so the World will at this day be most fit to be swallowed up of the Lake and bottomless Gulf. All things that are good , and worth any thing , shall at this day be found onely in the City of God : The Gold will be in Jerusalem . Again , In that this City is here called by the name of Gold , it is to shew us how great pains , and travel , and charge the Lord Christ hath been at , to get so great a Treasure together : Gold is fetched from a far Countrey , and that with great pains , charge , and difficulty : The Gold wherewith King Solomon made his drinking Vessels , it cost a three years Journey to obtain it : so the Saints also , those Golden Vessels wherewith is made this Golden City , they cost Christ a three days travel in the heart of the Earth , even sweatingly under the wrath of God , to obtain them , and thus to build this City with them . Further ; In that he saith this City is Gold , he would have us to consider what the state of the Church was , before she came into this happy condition , to wit , an afflicted tempted and tried condition . Gold , as it comes from the Mine , it cometh commixed with its Dust and Ore ; wherefore the Goldsmith hath a burning Furnace , wherein he having put it , doth with the fire purge and take away the Dross and Dust from among the Metal it self ; into which Furnace he puts it once , twice , thrice , and again , to the end it may at length be thorowly cleansed and purified from its Dross : Now all this befalleth the People of God ; they are thrown into the burning fiery Furnace of Affliction and Temptation , and there they are tried , purged , and purified ; as the Lord also saith by the Prophet , I will try them as Gold is tryed , and will refine them as Silver is refined ; yea , I will melt them and try them ; for how shall I do for the Daughter of my People ? Isa. 31. 9. Jer. 9. 7. Zech. 13. 9. Lastly , When he saith this City is Gold , he also thereby insinuates how invincible and unconquerable a Spirit the People of God are possessed with : Gold is a Metal so invincible and unconquerable , that no fire can consume it ; it may burn it indeed , and melt it ; the Dross indeed doth consume , and give way to the power of the fire , but the Gold remains , and holds its ground ; yea , it gets ground even of the Furnace and Fire it self ; for the more it is burned and melted , the more it recovers its colour , and the more it shakes off its Dross and Dishonour : Just thus it is with the People of God , and hath been so even from the beginning ; The more they oppressed them , the more they grew , Exod. 1. 12. the truth of which will be proved with a witness when God comes to set up this City Jerusalem : his Church hath been now for many hundred years in the King of Babylon's Furnace ; all which time she hath most gloriously endured and withstood the heat ; and at last , when the fire hath done its worst against her , Behold , there comes out a City of Gold : A Type of which , was the state of the three Children , who though they were cast into the Fire , bound , and in disgrace ; yet came out in the Liberty and Grace of the Son of God , Dan. 3. 23 , 24 , 25 , 26. Wherefore let her be bold to say , even before she comes out of the Fire , When I am tried , I shall come forth as Gold , Job 23. 10. And the City was [ pure ] Gold. These words , PURE Gold , clear up what I said already : Pure Gold , or Gold upon which the fire hath done its work . The Church in the fire of Persecution is like Esther in the perfuming Chamber , but making fit for the presence of the King ; which fire , when it hath done its work , then she comes into his presence in cloathing all of Gold : The Kings Daughter is all glorious within , her cloathing is of wrought Gold : and again , At thy right hand did stand the Queen in Gold of Ophir , Psal. 45. 9 , 13. Wherefore he means by pure Gold , Gold out of the Fire , Gold on which the fire of Persecution and Temptation hath done its full and compleat work . And the City was pure Gold , like unto clear Glass . By Glass , in this place , we are to understand the Word of God , as both James and Paul do testifie , Jam. 1. 23 , 24 , 25. 2 Cor. 3. 18. & 1 Cor. 13. 12. By clear glass then , we are to understand the Word in its own nature and purity , without the corruptions and traditions of men . Wherefore when he saith , this Golden City was like unto clear Glass : it is as if he had said , she is even with the Word and Law of her Goldsmith , in all her matters . The Word is a Golden Reed , this City a Golden City ; and that , a Golden City , taken out of the furnace of affliction , and therefore like to the Golden Reed . And the City was pure Gold , like unto clear Glass . Vers. 19 , 20. And the Foundations of the Wall were garnished with all manner of precious stones . The first Foundation was a Jasper , the second a Saphir , the third a Chalcedony , the fourth an Emerald , the fifth a Sardonix , the sixth a Sardius , the seventh a Chrysolite , the eighth Beryl , the ninth Topaz , the tenth Chrysoprasus , the eleventh a Jacinct , the twelfth an Amethyst . Thus having shewed us the Glory of the Wall , and of the City , he now comes to shew us the glory of the Foundations . The Foundations you know , I told you before , they are the twelve Apostles in their Doctrine , or the ( primitive ) Doctrine of the twelve Apostles of the Lamb. Now the great business in this place will be to shew you the garnishing of these Foundations , and also the mystery and order of the lying of the Foundations , for their glory lyeth in both . As for the garnishing of these Foundations , it is , and will be at the day of New Jerusalem , twofold ; and the first is with beautiful Gifts and Grace : Thus was the Apostles of old adorned , and thus shall their Doctrine again be garnished . I know that the Doctrine of the twelve hath been alwayes accompanied with goodly Gifts and Grace , from the first Churches quite down , that is , according to the measure of light they appeared in , and according to the dispensations of God in the times of Antichrist . But yet the glory that this Doctrine had in these latter dayes , I mean since the Apostacy , it was nothing in comparison of the glory and splendor that will be in them in the day when this City is builded and compleat ; Wherefore you find , that though all-along in Antichrist's reign , the Gospel of Grace hath shone , and given light to the Saints and People of God in all their travels and afflictions ; yet the shining of it at that day was much opposed and eclipsed by the smoak of the bottomless-pit : as he saith , There arose a smoak out of the pit , as the smoak of a great furnace , and the Sun and the Air was darkened by reason of the smoak of the pit , Rev. 9. 2. In which dayes , I say , abundance of the light , heat , and operation of the Gospel , was diminished and taken off , so that but little of the power or glory of it , hath been either felt , or seen from that time to this very day . This is that God spake of by the Prophet Amos , saying , I will cause the Sun to go down at noon , and will darken the Earth in the clear day ; and I will turn your feasts into mourning , and all your songs into lamentation ; and I will bring up sackcloth upon all loins , and baldness upon every head ; and I will make it as the mourning of an only son , and the end thereof as a bitter day . ( All which he explaineth in the next words , for ) Behold the dayes come , saith the Lord , that I will send a Famine in the Land , not a Famine of Bread , or of thirst for Water , but of hearing the Words of the Lord ; and they shall wander from Sea to Sea , and from the North even to the East ; they shall run to and fro to seek the Word of the Lord , and shall not find it . In those dayes Eli's sons were become Varlots . Indeed there was here and there a little child , like Samuel in his minority , that now and then would speak most goodly things . But the Word of the Lord was precious in those dayes , there was no open Vision . This is that which David in the Spirit of Prophecy complaineth of , saying , They know not , neither will they understand ; they walk on in darkness : all the Foundations of the Earth are out of course . Thus in the days of the eclipsing of the glory of these Foundations : But now , behold , they recover their light , and put on , as of old , their former glory , & are again garnished as in the former dayes . Now will all the Doctrines of the Gospel spangle and sparkle ; out of every Text will the Ministers of God make to issue exceedingly most precious and heavenly Fire ; for these Stones are indeed the Stones of Fire , and in them is contained that which would set the whole World on a flame with love and delight in the things of God and another World , had but men the Spirit of Wisdom , and the Authority of God in their Ministry , as the Apostles and the primitive Christians had . Well , this Doctrine of the Twelve shall be again adorned with Gifts and Grace as in the days of old : by which it shall also be made to shine , and to cast forth its Golden Rayes before the Nations , to their Salvation . Behold , saith God , I will lay thy Stones with fair Colours , that is , thy Apostolical Doctrines shall again be garnished , as at the first ; Truth shall appear in its old and mature colours , and ( as such ) shall be imbraced , and lived and delighted in , both by Jews and Gentiles , as I have shewed . But secondly , The Twelve Foundations that here you read of , they are the † same with those twelve Stones that long before were set in the Brestplate of Judgment , in which were engraven the Names of the twelve Tribes of the children of Israel , the names of which Tribes did comprehend the whole body of the house of their fathers , Exod. 28. 16 , 17 , 18 , 20 , 21 , 29. Exod. 39. 14. Now then , seeing these Twelve are the same with those on the Breastplate of Judgement ; and seeing also , that those on the Breast-plate did comprehend the whole of the twelve Tribes : I conclude that for these Foundations to be garnished with all manner of precious Stones , it is as much as to say , they shall be garnished with abundance of Converts ; Multitudes , and that of all sorts both of Jews and Gentiles , Moors , Tartars , Turks , and those in the utmost parts of the World , shall now be entangled with the Light and Truth , with the Glory and Goodness of the Doctrine of the Twelve . And I the rather take it thus , 1. Because , as the Foundations themselves are said to be precious Stones : so also the Saints in general , they go under the same names too . As Jeremiah saith , The precious Stones of the Sanctuary , are the precious Sons of Zion : As Peter also saith , in alluding to the precious Stones of the Temple : The Saints , are lively , or living precious stones , built up a spiritual house , &c. and the foundations of the Wall were garnished with all manner of precious stones ; That is , the Doctrine of the Twelve was garnished with all manner of precious souls ; that is , converted by it , by which they become a glory and a garnishing to it . 2dly . I take it to be the conversion of the Precious Ones of God ; because , that , thus to understand it , is most like the phrase of the Apostle Paul himself , saying , What is our Hope , or Joy , or Crown of rejoycing ? Are not even ye in the presence of our Lord Jesus Christ at his coming ? Ye are our Glory and Joy. Mark ; in the text he saith , The Foundations were garnished with all manner of precious Stones , and here those precious Stones , Paul accounts to be those that are converted by the Word : for , what is our hope , or joy , or crown ? are not even ye that have been converted by us ? Ye are our Joy , ye are our Crown , ye are our Glory ; It is with you that we shall be crowned , adorned , and garnished in the presence of our Lord Jesus . Mark , John saith , They are garnished , Paul saith , they are crowned . John saith , they are garnished w th precious stones and Paul saith , they are crowned with the conversion of sinners . Thus therfore as God will lay these Stones with fair colours , so also he will lay these Foundations with Saphirs : that is , as he will beautifie the Doctrine of the Twelve with its former Glory , Sweetness and Authority : so he will crown and garnish it with the conversion of many sinners . The Elect are the Jewels of God , and this is the day of his binding them up , even then when the Antichrist falls , and the Gospel breaks out in its primitive glory . And the Foundations of the Wall were garnished with all manner of precious stones . In these words , there is yet two things considerable : First , That all who go to the adorning of these Foundations , they must be precious Stones , not a common stone shall here be owned : And indeed what should Pebbles do among the Pearls and the Diamonds of New-Jerusalem ; or the stones of blackness and emptiness , among the Saints of Light ! I tel you , that those which God doth reckon the adorningstones , they are all , and every one , precious stones ; they must be all lively , glistring , and curious stones , though stones of divers colours . Antichrist counts any thing sufficient enough to garnish her Apostles with , even the empty stones of confusion , the sinners that have no more grace in their souls than there is sap in a post that hath been this twenty years without either sap or water : But God will not count such for the beauty of his Word , nor for the garnishing and beautifying of the Doctrine of the Twelve : they are garnished with PRECIOUS STONES . Secondly , As he saith the Foundations are garnished with precious stones only ; so he saith it is with ALL MANNER of Precious Stones : by which he would have us understand that all Saints have not the same degree either of precious grace , or gifts and vertue in them ; there are some that excel , and differ from the rest , even as one Star differeth from another in glory . Some Saints , as they have both more grace , and also gifts than others ; so too they are more laborious and painful in the work of God than their fellows , and therefore he saith , ALL MANNER of Precious Stones . Vers. 20. The first Foundation was a Jasper , the second a Saphir , the third a Chalcedony , the fourth an Emerald , the fifth Sardonyx , the sixth Sardius , the seventh Chrysolite , &c. Thus having shewed you the garnishing and beautifying of the twelve Foundations , he now comes to discover the Foundations themselves , with reference to their order of placing and lying . Touching which order , he saith the first and bottom Foundation is a Jasper . I have hitherto said that this Jasper in both the two afore-mentioned places , both as to the Light of this City , and also of the Wall , it was Jesus Christ ; Christ illuminating , and Christ defending : But here the Jasper is said to be one of the twelve Foundations , even one of those Foundations in which are writ the Names of the twelve Apostles of the Lamb , which one would think did put this Jasper now into another state , even to be a representation of one of the twelve Apostles , and not of the Lord and Saviour Jesus Christ himself : To which I shall yet say , That the Jasper here in the order of the Foundations , is to be understood of Christ , as well as in the other two places in this Discourse ; I say it is yet to be understood of representing the Lord Jesus , though it also doth bear the name of one of the twelve Apostles of the Lamb : And in this very thing there is an infolding Mystery wrapped up , and inclosed . For first , In that the Name of an Apostle is writ in this Stone , and yet that this Jasper should represent Christ , it sheweth unto us the agreement that is between the Doctrine of the Apostles , and Christ himself , to wit , That they are one and the very same ; and hence it is that the Apostle saith , We preach Christ crucified : Christ in all his Benefits is the very Marrow , Life and Sum of all their Teaching ; Other Foundation can no man lay than that is laid , which is Jesus Christ. Wherefore the Doctrine of the Apostles being Christ it self , no marvel though the Name of an Apostle be writ upon this Jasper ; and again , no marvel though this Jasper go yet under that Name that represents him . Secondly , In that it is said the Names of the Twelve are in these twelve Foundations , and yet that the first of them should be the Jasper , Christ ; It argueth also that whosoever receiveth the Doctrine of the Twelve , they must needs with that receive the Lord Christ himself : Receive the Doctrine of the Gospel , as it is held forth by the Twelve in the Word , and thou canst not miss of the Lord Jesus Christ himself ; he will be found in the bottom of their Doctrine : Ye are builded upon the Foundation of the Apostles and Prophets , Christ Jesus himself being the chief Corner-stone , Ephes. 2. 19 , 20. Thirdly , In that he saith in these twelve Stones are the Names of the twelve Apostles , and yet that the first should be the Jasper , Christ ; It argueth also that where-ever the Doctrine of the Twelve is preached , there is therewith the presence of Christ : the presence of his Spirit to teach and enlighten the ignorant and blind Hearts of the Unconverted ; the presence also of his Power , to overcome them , and to make them fall under the Glory and Truth of his heavenly Word : Lo , saith he , I am with you always , even to the end of the World : And they went forth and preached every where , the Lord working with them , and confirming the Word with signs following , Mat. 28. 19 , 20. Mark 16. 20. Fourthly , In that he saith the Names of the Twelve are in the Foundations , and yet that Christ should be one of the twelve himself ; It sheweth to us the Union that is between Christ and his holy People : Mark , In the twelve Foundations are placed all , even all manner of precious Stones : again , In the Twelve is placed the Jasper , Christ ; by which we may see the nearness that is between Christ and his whole Body : I in them , and thou in me , saith Christ , that they may be made perfect in one , John 17. 23. 1 Cor. 12. 12. Christ and his Saints make but one Temple , one Man ; being but one Flesh , one Nature , &c. Fifthly , In that this Jasper is said to be one of the Foundations , and that too the first and undermost ; He sheweth farther , that Christ is the Foundation of them before God , that are the Foundation of him before men : The Twelve do bear up Christ before the World , as the twelve brazen Oxen did hold up the Molten Sea in the Temple ; and Christ doth bear up the Twelve before his Father , as the high Priests did carry the twelve Stones on their Brest-plate of Judgment , when they went to make an Atonement for the Sins of the People into the Holiest . Sixthly , It sheweth us further , That though the Apostles shall be adorned with the Conversion of those that they shall win to the Lord Christ ; yet they will never be able to stand under that Glory and Honour , unless they are supported and upheld by Christ , as their Foundation . Sirs , As Christ is the Strength of his People in their Work for him in this World , so he must be their Strength by which they must stand under the Reward they shall have for their labour , when this World is ended : And hence it is , that the Prophet saith , They shall hang upon him all the Glory of his Fathers House , the Off-spring and the Issue ; all Vessels of small quantity , from the Vessels of Cups , even to the Vessels of Flagons ; and again , He shall build the Temple of the Lord , and he shall bear the Glory , Isa. 22. 24. Zech. 6. 13. He shall bear the Glory of our Salvation from Sin , Preservation in the midst of all Temptations , and of our going to Glory ; also he shall bear the Glory of our labour in the Gospel , of our Gifts and Abilities , of making our Labour and Work effectual to the saving of Sinners , that in all things he might have the preheminence , Col. 1. 18. Seventhly , In that the Foundations are twelve , and Christ the undermost of them ; It signifieth that all that are converted by the Twelve , as they shall be for the garnishing of the Twelve , so also both the Twelve , with all that they are garnished with , shall be for garnishing of Christ ; we shall stick like Pearls in the Crowns of the twelve Apostles , and they again with all their Glory shall stick in the Crown of Christ. And hence it is that you finde the four and twenty Elders , which four and twenty do ( as I conceive ) hold forth the Twelve both in the first and second Jerusalem ; I say , hence it is that you finde them take their Crowns from off their Heads , and cast them down before the Throne of God , and of the Lamb , crying , Blessing , and Honour , and Glory , and Power be unto Him that sits upon the Throne , and to the Lamb , for ever and ever . Lastly , One thing more of this goodly Jasper , and then to the rest ; which thing is this , That Jasper that here you find to be the first in the twelve Foundations , even that Jasper you find to be last of all among the Stones in the * Brest-Plate of Judgment : from whence you may note , 1. That Christ as he is to be the † Author or first of our Faith , so also he is to be the Finisher or last of our Faith. 2. That as he is to be the * Captain and Leader of his People , so he is to be the Rere-ward and Bringer-up of his People , he is to go before them to lead them the way ; and to come behind them to bring them all up . 3. Again , for asmuch as he is said to be last before he is first ; that is , last in Exodus , and after that , first in the Revelations ; it may be to shew us , that Christ was first to be least , lowest and last , and then to be Greatest , Highest , and First . He first humbled himself to the death , even to the shamefull death of the Cross ; and then was by God his Father exalted and placed above every name : As he also himself doth witness , saying , Ought not Christ to have suffered these things , and to have entered into his Glory ? Luke 24 , 26. The first Foundation was a Jasper , the second a Saphir , the third a Chalcedony , the fourth an Emerald , the fifth Sardonyx , the sixth Sardius , the seventh Crysolite , the eighth Beryl , the ninth Topaz , &c. Touching the Jasper , you see what I have said . Now all I have to say to the rest of them , it is in general these three things . First , In that the Foundations are all and every one of them Precious Stones , it signifieth that all the Doctrines of the New Jerusalem , will be only the precious Doctrine of the twelve Apostles ; not common stuff , not raked out of the dunghils and muck-heaps of this world , and from among the toyes of Antichrist , but spiritual , heavenly and glorious . He that hath his Word shall then speak it faithfully , For what is the chaff to the Wheat , saith the Lord ? Jer. 23. 32. Secondly in that they are called after the names of Precious Stones , it signifieth also , that at that day none shall be used or put into the Ministry but those that have received spiritual and heavenly Gifts from above . 'T is not every babling fellow , not those that look for their abilities from the rudiments of the world , that then shall be of any value or account : He must be a costly Stone , a stone about which the Lord Jesus hath bestowed the cost of his heavenly Abilities , even he whom the Lord Jesus shall appear unto for that very purpose , to make him a Minister : He shall be a Minister , and none else at that day . The other shall be ashamed every one of his vision ; yea , and shall in those dayes be so contemptible , that their Father and their Mother shall reprove them , and count them liars ; yea , and shall be ready to run them through , while they are prophesying in their rough garments to deceive . Thirdly , In that these precious Stones are not all of one and the same nature , but every one of them several , and diverse one from another : It argueth that the Gifts of the Apostles , and so of the Ministers of the New Jerusalem , shall be † differing one from another in Glory and operation ; yet mark , as in these Stones , so in every one of them shall be perfect Glory , according to the nature of God's working by his Spirit ; as the nature of the Jasper is perfect in his kind , and the nature of the Saphir is perfect in his . These Stones , some of them are of greater light and cleerness than others ; and so some of the Apostles are cheifest . Some of these Stones , again , they are of a more fiery & burning colour than others , they being bright also , but of a more mild brightness . Therefore some of the Ministry are called the Sons of Thunder , when others are stiled by the name of the Sons of Consolation . The gifts are differing being diverse , their administrations are differing , and the operations of them also are differing , though all these things are from that one and the self same spirit , working in every one severally as he pleases , 2 Cor. 11. 5. Rom. 12. 6. Mark 3. 17. Act. 4. 36. 1 Cor. 12. 4 , 5 , 6. All these things will spangle in the New Jerusalem , and carry their full breadth and sway as in the dayes of old . To conclude this , In that he here saith , That the Foundations of the Wall are these twelve Stones ; he doth it to shew that now also the former ministration that was in the Apostles days will 〈◊〉 the same , and in full force again : For their gifts of Knowledge , Judgment and Authority , they are such as have to this day lain buried , as it were , with the Apostles themselves ; but now they shall shew themselves again , even these Foundation-stones , Stones that are great Stones , Stones of ten Cubits , and Stones of eight Cubits , 1 Kings 7. 10. Thus much of the glory of the Foundations . Ver. 21. And the twelve Gates are twelve Pearls , every several Gate was of one Pearl ; and the Street of the City was pure Gold , as it were transparent Glass . Having thus shewed us the glory of this City , Wall , and Foundations , he now comes to shew us the glory of the Gates , and of the Street of the City . And the twelve Gates are twelve Pearls . — The Gates , I told you before , they signify Christ , both as he is the way to communion with the God of this City , and with the Inhabitants thereof , that so they may have a share in the Priviledges of the same . I told you also then , that though he tels us exactly of the measure both of City and Wall , yet he tells us nothing of the measure of these twelve Gates , and goings in thereat ; and the reason is , because , Christ as he is the way to Grace , He is beyond all measure , both as to fulness and freeness , Ephes. 3. 8. And now again he puts us to the same plunge with the unsearchable riches of the Lord Christ ; for who can count the worth of a Pearl as big as the Gates of a City ? as indeed , when Christ himself doth speak of the Parable of the Pearl in the Field , he only telleth us that there is such a one , but never valueth the worth thereof , only he saith , a Pearl of great price , and so leaveth it , Mat. 13. 35 , 36. Now when he saith that the Gates are Pearls , he thereby insinuates several things . As First , To shew us how rich a Treasure Christ Jesus our Lord is , and will be to all those that by him shall enter in through the Gates into this City ; Riches and Honour are with me , saith he , even durable Riches and Righteousness . My fruit ( or the fruit of entering in by me ) it is better than Gold , and my revenues th●● choice Silver . I lead in the way of Righteousness , in the midst of the Paths of Judgment ; That I may cause them that love me to inherit substance , and I will fill their treasures , Pro. 8. 18 , 19 , 20 , 21. Ephes. 3. 8. Christ is rich indeed , both in his Blood , Resurrection , Intercession , and all his Offices , together with his Relations , and all his Benefits ; all which he bestoweth upon every one that receiveth him , and maketh them unspeakably wealthy . Secondly , The Pearl , as it is rich , and so worth much , so again it is beautiful and amiable , even to take the eyes of all beholders ; it hath , I say , a very sweet and sparkling Light and Glory in it , enough to take the eye , and affect the heart of all those that look upon it : And thus is Christ to all that come to him , and by him to the Father , &c. My Beloved , saith she , is white and ruddy , the chiefest of ten thousand ; his mouth is most sweet , he is altogether lovely . The Mother of Harlots had some knowledge of the Beauty and Glory of this Stone , and knew that it had a very taking and drawing Glory in it ; and therefore she gets it for some time to adorn her self withal , She was decked with Gold and precious Stones , and Pearls , and was therefore called the well-favoured Harlot , by which means she hath drawn into her lewdness the Kings and Kingdoms of the world ; who have in such sort been entangled with her Beauty , and with her Fornication , that they have been adulterated from God and their own Salvation : For indeed , she used this Pearl but for to get them to drink of her Fornication , that they might drink , and spue , and fall and never rise more . But now when he saith , the Gates are Pearl , it is as if he had said , This Woman is stript of her beauty and delicate ornaments , the † Pearl is taken from her , and is set in his right place , even to be for the Gates of Jerusalem . Wherefore it is to be expected , that many should be taken with the way of entrance into this beloved City , in the day that she shall be set up , and appear in her heavenly beauty . The glory of that City must needs be great , whose Wall is Jasper , and Gates are Pearl . And the twelve Gates are twelve Pearls . Not Pearls and other Precious stones commixed , but Pearl , only : To signifie that Christ only can let in souls into this City , that they may partake of the goodness and priviledges thereof . 'T is not he and Saints together , neither is it all the Saints and Angels in Heaven without him , He alone hath the Key of David ; and that openeth , and no man shutteth ; and that shutteth , and no man openeth . Rev. 22. 22. & 3. 7. Secondly , As he saith , The several Gates are each of them Pearls : So he saith , that every several Gate was of One Pearl ; of one entire Pear . By which he would have us understand also , that as none can enter in but by Christ , so none can enter in but by whole Christ. Christ must be helpful to thee every way , or he will be helpful to thee no way ; thou must enter in by every whit of Christ , or thou shalt enter in by never a whit of him . Wherefore look not to have him thy Saviour , if thou take him not for King and Prophet ; nay thou shalt not have him in any one , if thou dost not take him in every one of these . Wherefore the Prophet saith , He shall build the Temple of the Lord ( that is , by his Prophetical Office ) and he shall sit and rule upon his Throne , and he shall be a Priest upon his Throne , and the counsel of peace shall be between them both , Zech. 6. 12 , 13. And the Street of the City was pure Gold , as it were transparent Glass . In these words there are four things to be enquired into . First , What this Street is ? Secondly , Why he saith not [ Streets ] but [ Street ] as of one ? Thirdly , Why this Street is called by the term of pure Gold ? Fourthly , And why it should look like transparent Glass ? For the First , A Street ordinarily is the place of common concourse , and the place of continual open salutation , and taking acquaintance one of another ; and as touching this Street , we are also to understand it of the open and common place , or way of Gods Worship in which Saints salute each other , and acquaint themselves together ; also here the World are converted , Saints built up and edified , &c. Wisdom cryeth without , she uttereth her voice in the Streets , saith Solomon , she cryeth in the chief places of concourse , in the opening of the Gates : in the City she uttereth her words ; that is , in the publick and righteous Ordinances of the Lord Jesus , which he hath ordained in his Church , for men to travel and trade in , for the good and wholsome merchandize of Heaven , as the men of this world do for the things thereof , in the Streets and Open places of their Cities and places of priviledge . Thus it was in the figure when the City Jerusalem was builded after the Captivity ( as ours shall be at , and after the overthrow and downfal of Antichrist ) for then it is said that the People , to hear the Law were gathered together in the Street , even in the Water-Street ; there they heard the sence given , and there they were convinced of their wickedness : also there they received the knowledge of God's goodness to them , and there they received power to eate the fat and drink the sweet , to eat and drink and be merry , and to cast away sadness and fear , Nehem. chap. 8. This by way of allegory is called the way for the wayfaring men , even the way of holiness , over which the unclean shall not in any wise pass : The way in which they learn to know God and themselves , and the way of newness of life , in which every one walks that entereth in by the Gates of New Jerusalem . And it is most sutable to the matter that went before , To understand the Street to be the way of God , the way of Holiness and Newness of life : because as it is natural for the Stranger , so soon as ever he is entered the Gates of a City , to have his feet in the Streets of the City ; so it is natural for the sinner , so soon as ever he is entered into the Church by Christ , to have his feet treading in the way and paths of Holiness . Wherefore it is usual in the holy Scripture to call the transformatian of the sinner from Satan to God , a holy way , and also to admonish him that is so transformed to walk in that way , saying , Walk in the Faith , Love , Spirit , and newness of Life , and walk in the Truth , Wayes , Statutes and Judgments of God. He that entereth not by these Gates into the City , he cannot walk in newness of life ; but he that hath entered in by them , he cannot but walk in newness of life . The next thing then that a man passeth into , when he is entered in to the New Jerusalem , is to walk in the STREET thereof , the way of Holiness , even the way in which men learn to fear God , and to believe in , and love the Lord Jesus , &c. Secondly , Now this Street or way of Holiness , it is on purpose called , not many , but one , to shew us the perfection of Light , Grace , Faith and spiritual Comfort that the Inhabitants of this City shall then enjoy . Daniel also calleth it ONE Street , to signifie the same thing : Wherefore from hence I gather that then all Saints shall walk ( as before I have made appear ) even in one Street , in one Way , and in one Light. It is Antichrist that hath brought in all those Crossings , By-Laws , and odd Nooks that to this day many an honest heart doth greatly lose it self in ; but at this day they shall be otherwise minded , that is , made all to savour one thing , and to walk one way , not biting and devouring each other as now . And indeed , there is all reason it should be thus , for the Street it self is but one : There is but ONE God , ONE Lord Jesus , ONE Spirit , ONE Faith , ONE Baptism , even as we are also called in ONE hope of our Calling : Now therfore when Saints have the rubbish of Antichristian darkness and trumpery removed ; then they shall have , as they also had of old , but one Heart , one Soul , one Judgment , one Mind , and shall with one heart and mouth glorifie God. The which also shall be prayed for of all the Saints , even of all that have received the pure language , before these things come to pass . They shall call upon the Name of the Lord with ONE Lip , to serve him with ONE Consent , Zeph. 3. 9. Oh! the heavenly , spiritual harmony that will be in the City of God in those days , † when the Trumpeters and Singers shall be as One , to make One Sound , then the House shall be filled with a Cloud . Thirdly , When he saith , that the Street of the City was pure Gold ; he alludes to the Floor in Solomoms Temple , which was overlaid with Gold ; he alludes to Solomons Chariot also , whose bottom was paved with Love , and overlaid with Gold. By the Floor of the Temple we are to understand the way of Holiness ; and by the Chariot of Solomon , the tryumphant Glory of that way . Again , in that he saith this Street is Gold , he would have us to understand the worth and treasure that is laid up in the ways of God , and of a truly gracious heart . First , for the worth and treasure that is laid up in the ways of God , They beget Light , they change the heart , they lead from Death , the Devil and Hell , to Life , God and the Kingdom of Heaven ; in them God walks , and those that walk there also are sure to meet with him . O this way , It is the way which no Fowl knoweth , and which the Vultures eye hath not seen ; it cannot be gotten for Gold , neither shall Silver be weighed for it ; the Gold and the Crystal cannot equal it , and the exchange of it shall not be for Jewels of fine Gold. No mention shall be made of Coral , or of Pearls , for the price of Wisdom is above Rubies , Job . 28. 7 , 15 , 16 , 17 , 18 , 28. All the ways of God they are pleasantness , and all his paths are Peace , and ought to be preferred before our necessary food . Again , As the Ways of God are thus rich , and so far above the Gold and Rubies of the world ; so also is that sanctified and gracious heart , without which no man can walk in this Golden Street . It is not every Clown with his clumping dirty shoes that is admitted into Kings Privy-Chambers , and private Palaces : Neither doth , or will God at the day of New Jerusalem suffer any to trace about this Golden Street , but such as have Golden feet , and that beautified with goodly shoes . For , as for this Street , all that walk in it , they must be [ golden men ] with [ golden hearts ] and with Graces that are much more precious than Gold that perisheth . Further ; In that he saith , this Street is Gold , pure Gold ; he giveth us to understand also , what great delight and pleasure the Lord's People will take in his Ways and Ordinances in that day : There will not then be that backwardness to do good , and to receive God , as there is in these more dry & empty days of the Gospel . As Gold is pleasing to the covetous man and worldling , so shall the Ways of God be to the Saints and Godly at that day . Now we have strong Corruptions and weak Grace , but then we shall have strong Grace and weak , withered Corruptions . You that are spiritual , you know what an high and goodly lifting up of heart one small gale of the good Spirit of God will make in your souls , how it will make your lusts to languish , and your souls to love , and take pleasure in the Lord that saves you . You know , I say , what a flame of love , and bowels , and compassion , and self-denial , and endeared affection to God and all Saints , it will beget in the soul. O! it is good to be here , saith the gracious heart : Well , and so thou shalt be alwayes , if thou live to see New Jerusalem setled in her own place . Isa. 65. 17 , 18 , 19 , 20 , 21 , 22 , 23 , 24. And the Street of the City was pure Gold , as it were transparant Glass . Mark , a Street of Gold like Glass , a Street of Gold , as it were transparant Glass . By Glass here , as also in the eighteenth verse , we are to understand the word , Jam. 1. 23 , 24 , 25. Wherefore when he saith , the Street , the Golden Street was like unto Glass ; he means , that the walking and carriage of the Saints at this day shall be like unto , or according to the Word , the Life of the Saints answering the Life of the Word , and Rule of the Lord Christ. Again , in that he doth add to Glass , the word Transparent , he would have us to understand thereby these two things . First , That the walking and ways of Holiness of the Saints shall be more in the Power and Spirit of the Word than all along in the reign of Antichrist they have been . For transparent Glass , it is the most cleer and excellent Glass , and goeth as far beyond other sorts of Glass , as he that walks in the Spirit and Power of the Commandment , goes beyond him that only walks in the Letter and outward Word thereof . Alas , the Churches of Christ at their first assembling , will be like the coming together of Ezekiels bones , cloathed much with flesh and sinews , but greatly void of spirit and life , Ezek. 37. 7 , 8. Wherefore the Spirit , Power , Holiness and Majesty that now will appear in the Church , it will greatly transcend and go beyond the Spirit , Power and Holiness that hath accompanied her in former days : Then shall the Sun be ashamed , and the Moon confounded , when the Lord shall reign in Mount Zion , &c. Then shall the Sun be ashamed , that is , then shall that little light and understanding of the Word that hath been in the Church in the days when a third part of the glory of the Gospel was hid by the smoak of the Pit , be as it were laid aside , and be useless ; every Saint shall be under the light of a Sun that shines seven-fold brighter , even as the light of seven days . We see it is so in some measure at this day ; What Light , and with what clearness do the Saints in this day see the things pertaining to the Kingdom of God , beyond what the holy and goodly Martyrs and Saints did in the days that were before us , Hus , Bilny , Ridly , Hooper , Cranmer , with their Brethren , if they were now in the world , would cry out & say , Our light and knowledge of the Word of the Testament of Christ , was much inferior to the Light that at this day is broken forth , and that will yet daily , in despite of Men and Devils , display its Rayes and Beams amongst the sons of men ! When the Children of Israel were to depart the Land of Egypt , the Lord made known himself to them , otherwise than ever he made known himself † either to Abraham , Isaac , or Jacob their fathers . The Book also , at the recovering the Church from under Antichrist is to be unlocked and unsealed gradually , first one Seal , and afterwards another , and last of all the seventh , before which time the Book will never quite be opened , according to that of the Angel , Go thy way , Daniel , for the words are closed up , and sealed until the time of the end ; in which time ( which is the time of New Jerusalem ) they shall be opened , and men shall consider it perfectly : Wherefore , Secondly , It must needs be that the Church return to her old and primitive love : for what is the cause of the want of love to Christ , and one another now , but our want of light in the Things , Mysteries and Priviledges of the glorious Gospel of the Son of God ? Wherefore this being come , then Love will reign , and have her perfect work among the Godly . Love is the very quintescence of all the Graces of the Gospel , and is as transparent to them ; the greatest of these is Charity ; it is the fulfilling of the Law , the Bond of Perfectness , and the most excellent Way : Wherefore the holy Ghost doth mean by this word TRANSPARENT Glass , that the height of Light , and the height of Love will be found in this City ; all their things shall be done without confused smoak and darkness , and also without spiritual pri●● and desire of vain glory : then shall they indeed do all their things in Charity , and in the feeling Bowels and Fellowship of the Gospel : Then shall the Offerings of Judah and Jerusalem be pleasant to the Lord , as in the days of old , and as in former times , Mal. 3. 4. Alas ! Though now , through Grace , the Saints of God have attained to more Light and Knowledge in the Mysteries of the Kingdom of God , than heretofore they had ; yet their Light is far inferior to that which will be , when this City is builded : Our spiritual Union and Fellowship in the very Bowels of the Grace and Gospel of the Lord Jesus Christ also is yet greatly defective . It is said that no man was able to enter into the Temple of God , until the seven plagues of the seven Angels were fulfilled : but when the seven last Plagues are spent , and when all the Adversaries of the Church , which caused terror in the Land of the Living , shall be laid with the uncircumcised in the Pit , then look for Golden days , and not till then ; then shall this Golden Street be finished ; that is , then shall the Light , Faith , Love , and Holiness of the Gospel be walked in and embraced , in a transparent and transcending way : He shall cause them that come of Jacob to take Root , Israel shall blossom and bud , and fill the face of the World with Fruit. Isa. 27. 6. Vers. 22. And I saw no Temple therein : for the Lord God Almighty , and the Lamb , are the Temple of it . These words do , in my present Light , point at the end of the days of this Jerusalem here in this World ; and in so doing , they signifie to us , that when she is builded , she shall stand and continue in ●his her glorious state afore-mentioned , ●ven until that Glory be swallowed up of ●hat which doth excel . That they do point at the end of her ●ay in this world , I do gather from these particulars : First , Because they are the last words ●f the description of her Glory , ( that is , ●ese and the words ensuing , which is ●t one and the same continued speech ) ●d it is easie to conclude that John in ●is description of this City , doth from ●st to last , even from the first appearing of her as she cometh out of Babylon , till she be perfect in Glory , give us the relation of it : first , I say , shewing us her descending , then her building , and afterward the Glory of that building ; at the end of which also he sheweth to us with what Glory he will crown this Glory , even by swallowing of her up with a far more exceeding and eternal weight of Glory . Secondly , Because in these words he doth absolutely cut off all and every whi 〈…〉 of her outward and external Glory ; tha● is , as to outward Ordinances , and Temple-Worship , which yet was to be most famous for a long time in this new and goodly City ; which he verifies in the eleventh Chapter of this Prophecie● ( which Chapter is a summary collectin● of the Church in her Fall and Rise under Antichrist , which Church there in he● Rise , is this City here in her Glory in th 〈…〉 World ) he tells us there , I say , that whe● the Kingdoms of this World were become th● Kingdoms of the Lord , and of his Chris 〈…〉 that THEN THE TEMPLE OF GOD WAS OPENED IN HEAVEN ; tha● is , Temple-Worship under the Gosp 〈…〉 recovered into its former and Primitiv● state and Purity , in which it was before the coming in of the Man of Sin , Rev. 11. 15 , 16 , 17 , 18 , 19. compared with Rev. 15. 8. which Temple he here utterly shutteth out , saying , I saw no Temple therein ; in the room of which he setteth the presence of the Lord Jesus , and God his Father , making them to stand and be in the room of Temple and Gospel-Worship , in that manner as it is used while we here live in the Flesh : For the Lord God Almighty , and the Lamb , are the Temple of it . 'T is true , the Lord God Almighty , and the Lamb , are the Temple of this Church in her lowest condition , therefore much more when she is brought into the condition that she is in at her rebuilding ; but yet , neither in her low estate , nor yet in her highest , is it proper to say , that so long as she is in this World , God will be a Temple to her , in opposition to her Temple and Gospel-Worship , in outward and New-Testament-Administrations : Wherefore when he saith , He saw no Temple therein , and that from this reason , Because the Lord God Almighty , and the Lamb , are the Temple of it ; he must needs aim at a state to which the Church cannot attain until her Lord comes : For then will that which is perfect be come , and that which is in part be done away . Now that the [ Temple ] in this place excluded , can signifie nothing else but the outward orderly way of Gods Worship , which the Saints ought with Conscience , in Faith , to be found in till their Lord comes : Consider , First , That our New Testament doth use the word Temple , three general ways : 1. For the outward Order and Worship or Discipline of the Gospel . 2. For the Body of Christ , which is his Church , &c. 3. And lastly , For the Lord God Almighty , and the Lamb , which here are said to be the Temple of this City . Now then , when he saith , He saw NO Temple therein , he cannot exclude the Lord God Almighty , and the Lamb , for they are here said to be the Temple of it : Neither can he shut out the Church , which is the Body of Christ , for that is the City it self ; yea , and the Church shall be Gods Temple , and God and Christ the Temple of the Church for ever and ever : He must therefore by this word [ no Temple ] exclude onely the outward Way of Gospel-Worship , in which the Saints in the times of the New Testament , both meet and edifie each other ; and also meet their God , and are blessed and refreshed by him . Again , That this outward Gospel-Worship should be laid aside while the Church is in this World , before her Lord doth come to be enjoyed by her , as touching his Personal Presence ; it looks too like Ranting Opinions , and contradiction to Scripture , for me to believe : 1 Cor. 11. 26. for when He comes , but not till then , shall these things be laid aside . Besides , That which yet confirms me more fully in this Opinion , is , Because herein this New Jerusalem doth most exactly answer the City and Temple , which was builded after the Captivity ; which City and Temple being once built , it stood till Christ our Lord did visit them in his own Personal coming the first time ; as the Prophets also said it should : The Lord whom ye seek , saith one , shall suddenly come to his Temple ; even the Messenger of the Covenant , whom ye delight in , behold , he shall come , saith the Lord of Hosts : And again , I will shake all Nations , and the Desire of all Nations shall come ; and I will fill this House with glory , saith the Lord of Host : Wherefore the glory of this latter House shall be greater than that of the former , saith the Lord of Hosts : And I will give Peace in this place , saith the Lord of Hosts , Mal. 3. 1. Hag. 2. 6 , 7 , 8 , 9. Now observe , That from the time of the building of the second Temple , to the coming of Christ , the Worship of the Temple-Order was to be by all most devoutly and continually observed : but when the Lord Jesus was come , and had established his own more honourable and New-Testament-Dispensation , then all the former Temple-Worship fell to the ground , and became ( with all the Instruments of Worship that thereunto belonged ) null and void ; yea , and it was a derogation to his Gospel to offer to uphold that former way of Worship , after he had by his own Personal Presence and Spirit , brought in that other Dispensation . All which , I say , will be answered by our second and New-Testament New Jerusalem : For as the old Jerusalem was builded after the Jews were come out of literal Babylon , so is our New Jerusalem builded after our coming out of the Antichristian Oppression of spiritual Babylon : again , As that City did after she was builded , continue , and retain her Temple-Worship , until the Personal appearing of Christ the first time ; so New Jerusalem shall retain and hold her outward New-Testament-Worship till He comes in Person the second time : After all which , as the second Temple was swallowed up of a more heavenly and spiritual Dispensation , by the Personal Presence of Christ ; so shall also the New Jerusalem Temple-Worship be swallowed up by the glory of the appearing of the Person of Christ the second time ; as Paul saith , for he speaks in the Person of Christ , Till I come , give attendance to reading , to exhortation , to Doctrine , &c. 1 Tim. 4. 13. Thus then , when this holy City doth once again appear upon the stage , and in her own situation , and when she hath bin shewed in the Attire of a Queen before the face of all Nations , and their Kings ; and when she hath by the Glory of the Light of her New-Testament-Temple , gathered , as with a Net , the number of Gods Elect ; then she is taken into her Husbands Privy-Chamber , where she and he alone shall be in that blessed Fellowship and Communion that shall not again be once eclipsed , or in the least interrupted to Eternity . Thus have I shewed you my present Light into this portion of the holy Scripture ; if any can give me further , I hope I shall not refuse it : but as yet , methinks this should be the genuine sence of this place , and is the very track of John himself : For after he had seen the Wall for present Safety , the Foundations for Continuation , the Gates for Entrance , and the like ; then he comes to tell us of the Glory of all , and of the Street it self at last ; which indeed is the last and end of all the Order of God , and to continue till an end be put to it by Mortality's being swallowed up of Life : As is yet more fully shewed you in the next Verse of this description . Vers. 23. And the City had no need of the Sun , nor of the Moon to shine in it : for the Glory of God did lighten it , and the Lamb is the Light thereof . And the City had no need of the Sun ▪ That is , after Temple-Worship is over : this Verse is added therefore for further clearing up and illustrating of that which he said before : there he tells us this City had no Temple , and here he tells us she needed neither the light of the Sun or Moon : there he said , The Lord God Almighty , and the Lamb , is the Temple of it ; and here he saith , They are the Light thereof : The substance of which , in the language of the Holy Ghost , is this , The reason why Temple-Worship is now gon and over , it is because there is now no need in this City of the Light of the Sun and the Moon ; and the reason why she hath now no need of them , is , because the Lord God Almighty , and the Lamb , are to it instead of both Temple and Light : For the Lord God Almighty , and the Lamb , are the Temple of it : For the Glory of God did lighten it , and the Lamb is the Light thereof : Whereby we may note , That though the Light in which she descended ( being the purity of Temple-Worship ) was glorious , yet this City shall , when she is once builded , so advance from Glory to Glory , that at the last she shall be more happy without the help of that Light , without which she had been for ever unbuilded , then she was by it in the midst of the Fulness of it . And the City had no need of the Sun , &c. The word Sun is in Scripture taken divers ways ; sometimes for the true and natural Sun in the Firmament ; sometimes again for Persecution , and the rage of the Enemy , &c. but I take Sun here not to be any of these , but for the good and pure Word of the Gospel of Christ , unfolded , opened , and explained by the Servants of Christ ; which Sun is the same that before you find to be darkened by the Antichristian Fog and Mist , which was darkened , I say , even to a third part of it . This Sun , or Word of the Gospel , Paul saith it is shadowed forth even by that which shineth in the Firmament of Heaven , because as that by its light and shining , giveth to those that have Eyes , to see the Glory and Excellency of this World ; so by the shining and light of the Gospel , is given the light of the knowledge of the Glory of God in the face of Jesus Christ , and a view of the Excellency of the things of the World to come . Now , I say , though while the Church is in this World , and on this side the state of Glory , she cannot live and flourish without the shining of this Sun ( but would be lifeless and lightless , and without all heat and comfort ( For it is the entrance of the Law that giveth light here , and that lightneth the Eyes , making wise the simple ) yet at the day of the coming of her Lord in Person , she shall see far more clearly without the thus shining of this Sun , than ever she did or could see with and by it . And the City had no need of the Sun : For when by the light of it , the whole Body of the Elect have found out the way to this City , and when they have also by this light accomplished and fulfilled all their Work ; yea , when the Lord himself is come , and doth immediately communicate far more glorious light to this City without it , than ever he did by it ; What need is there then of the light of this Sun ? for that is to be of use but for the time present , even until the whole of the Body of the Lord Jesus is come to the perfect measure , even to the measure of the stature of the fulness of Christ : So then , when the Body of Christ is in every sence compleated in this life by the light of the Sunshine of his holy Gospel , what need of this Sun ? And hence it is that the Word of the Gospel is called , The Word of Reconciliation , the Word of Faith , and the Words of this Life . Wherefore , I say , it ceaseth when there is no more to be reconciled , and when Faith in all is perfected , and when this Life is put an end unto by the coming in of another : For when that which is perfect is come , then that which is in part shall be done away , 1 Cor. 13. 8 , 9 , 10. The Ministers of the Gospel are of use so long as there is either Elect to be converted , or any converted Soul to be perfected by that measure of Perfection that God hath appointed on this side Glory ; but when this Work is done , their Ministry ceaseth : Wherefore , though like the Widows Sons , they are busie to borrow Vessels for the Oyl so long as it is running , and emptying it self out of the great and principal Barrel ; yet when it ceaseth , as it will do when there is no more Vessels to be found , then let them sit down as they , and receive of the Fruits of their labour ; for the Reward of their Work is then onely to be enjoyed by them . And the City had no need of the Sun , neither of the Moon to shine in it . This word Moon also , as well as that of the Sun , is to be taken divers ways in the Scriptures of Truth ; sometimes for the natural one , sometimes for the World and Persecutors , &c. but Moon here , is to be taken for the Church of God , with reference to her Life , Conversation , Duties , and exemplary Behaviour , in which she is conversant on this side Glory ; according to that of the Song , Who is this that looketh forth as the Morning , fair as the Sun , clear as the Moon , and terrible as an Army with Banners ? When he saith then , that at this day there shall be here no need of the shining light of the Moon , he means that this City at this day in the state she is in when she hath the Person of the Lamb in her , then she shall have no need of the growth of Christianity , for they shall be all perfect ; nor no need of Mortification , for there shall be no Sin : they shall not need now , as in time past , to exhort and encourage one another to stick fast to the Promise , for they shall be swallowed up of Life and open Vision : Here shall be no need either of Prayer , of Repentance , of Faith , or of good Works , as afore : And the City had no need of the Sun , neither of the Moon to shine in it . Now , I say , the holy Ghost is pleased to bring in here the shining Vertues of the Church , under the notion of a shining Moon ; because as the Church her self is compared to the Moon , so her Vertues are as naturally compared to a shining Light ; as Christ saith , Let your light so shine ; and again , Let your loins be girded , and your lights burning : for indeed , while we are here that Church and Congregation of the Lord doth most shine , and most send forth the golden Rayes and pleasant Beams of Christianity ; that is , most in the exercise of the afore-mentioned Vertues : take away the Moon , and the night is doubtful ; or though the Moon be in the Firmament , if she hath lost her light , the night is not thereby made more comfortable : And thus , I say , it is first , with the World , where here there is no Church to shine , or where there is a Church that doth not so shine that others may see and be lighted : for while the day of time doth last , even the World it self hath need of the shining of the Church ; but at this day , this time will be no longer , because the Day of Eternity will break , and by that means cause the World that now is , even the World of the Ungodly , to cease to have a being here any longer . Therefore now no need of the Moon , or of the light thereof , to shine before that which is not . Secondly , Again , as the Church is in her light before men , as the Moon is in her light in the night to the world ; so as I said before , this City which is called , also , Heaven , she , even she , shall have no need of these things ; for she shall be taken up in open Vision , and shall be compleatly delivered from all imperfection ; she shall not need now the light of her Children to provoke her , and to stir her up to this or the other act of holiness , all shall be done , all shall be compleat , the Lord himself is come . Indeed while Christ is absent , as touching his Person , and while the work of God is not yet compleatly done in the Church , there will be need both of the light of Sun and Moon , but when the work is done , and he come , then these things will be out of use . Thus The 〈…〉 of the Just is as the shining light , which shineth more and more unto perfect day . For the Glory of God did lighten it , and the Lamb is the light thereof . This is rendered as the reason , why at this day both the light of Sun and Moon are needless ; it is , because the Glory of God did lighten it , and because the Lamb is the light thereof . Now the Glory of God must be understood in this place , not of that Glory that doth attend the Church in this world , for that Glory doth attend the Church upon the account of her Purity of Worship , of Temple-Worship , and doth either abide on her , or withdraw it self , according to her exact observing the Rule , or declining from it , as I have shewed you in the * beginning of this discourse . But the Glory that here you read of , it is a Glory that supplieth this City without those Ordinances , yea , therefore , those Ordinances ( as the Temple and the light of the Sun and Moon ) do cease because of the Glory of this Glory that now is come into this City : The City had no need of the Sun , neither of the Moon to shine in it ( mark ) for the Glory of God did lighten it , and the Lamb is the Light thereof . Wherefore , I say , this Glory that now he speaks of , it is the Glory that shall possess this City at the end of her Glory in this world ; wherefore , as saith the holy Ghost by Isaiah the Prophet , from this day forward , The Sun shall be no more thy light by day , neither for brightness shall the Moon give light unto thee ; but the Lord shall be unto thee an everlasting Light , and thy God thy Glory , Isa. 60. 19. For the Glory of God did lighten it , &c. Thus it was at the finishing of the Tabernacle in the Wilderness , and of the Temple at Jerusalem ; both which were figures in their finishing , of the finishing of the state of the Church in this world : and it is said of them , that in the day when they in all things were accomplished , according to the fashion that was revealed before concerning their Order and accomplishment , that then the Glory of God [ so ] appeared upon them , that neither Moses nor Aaron was able to enter in , or to stand therein , because of the Cloud , and of the Glory of the Lord that at that time filled the House . Thus you see this City descends in one measure of Glory , and is consumate in another measure of Glory . The Glory of the Lord was upon the Mount Sinai while the pattern of the Tabernacle was giving : but it rested on the Tabernacle when the work thereof was finished ; to signify , I say , that the Glory of God will rest in his Ordinances and in his Church by them , so long as Ordinances are in use : but when they are needless , then it will rest in the Church without them , and that more gloriously than ever it therein did rest by them . For the Glory of God did lighten it , and the Lamb is the light thereof . Mark ; Though now there shall be no need of Temple , Sun or Moon : yet Christ the Lamb , or the Man who was offered in sacrifice for our Redemption , shall be of use and benefit ; for , the Glory of God did lighten it , and the Lamb is the light thereof . Wherefore , all , that we ( who are the saved ) shall enjoy of Glory and Sweetness in another world , though we shall not enjoy it from God through Christ , by and in the Ordinances , yet we shall enjoy it through Christ the Lamb , without them ; for the Lamb is the light of it . By this word [ Lamb ] he would have us understand , that when we are in Glory , the blood , death and bloody conquest that the man Christ did get over our infernal enemies , will be of eternal use to us ; because that benefit of Christ shall not only for ever be the Foundation of our eternal felicity , but the burden of our Song of Glory , in all our raptures among the Angels . It will be the Blood , the Blood , the redeeming Blood of the Lamb. Blessing , glory , honour and power be to him that sits upon the Throne , and to the LAMB for ever and ever . 'T is he in whom will be found the seven Eyes , the seven Spirits of God , in whose light we shall see the heights and depths of those Springs and everlasting Fountains and Depths of Glory for ever ; and indeed the conceit of the contrary is foolish . Is not Christ the Head , and we the Members ? and do not the Members receive their whole light , guidance and wisdom from it ? Is not he also the price , the ground and bottom of our Happiness , both in this world and that which is to come ? And is it possible it should be forgotten , or that , by it , our Joy , Light and Heaven should not be made the sweeter to all eternity . Our soul is now bound up in him , as in a bundle of life ; and when we come thither , he is still the Christ , our life ; and it is by our being where he is that we shall behold his Glory , and our Glory , because he is glorified ; For the Glory of God did lighten it , and the Lamb is the light thereof . As he said , John 16. 22. Ye now therefore have sorrow : but I will see you again , and your heart shall rejoyce , and your Joy no man taketh from you . Thus much of this City , her descending , her fashion , her glory , and of her wading thorow glory , from glory to glory . Vers. 24. And the Nations of them that are saved shall walk in the light of it ; and the Kings of the Earth do bring their glory and honour to it . After this long and pleasant Description of this Holy and New Jerusalem , the Holy Ghost now falleth upon a Relation of the People that shall be the Inhabitants of this City , and of their numerousness and quality . And the Nations , &c. The Nations of the world , both of the Jews and Gentiles . Every one knoweth what the Nations are , wherefore I need not stay upon the explication of that , for , it doth in general include the multitude of the sinners of the world : Therefore when he saith , the Nations shall walk in the light of this City , it is as if he had said , that at this day , when she is here in her tranquility , the sinners and disobedient among the sons of men , shall by multitudes , and whole Kingdoms , come in and close with the Church and House of God. These Spiders shall take hold with their hands , and be in Kings Palaces , Prov. 30. 28. And the Nations , &c. For this word , the Nations , is a great word , and it comprehendeth much ; mark , it doth not say a Nation , or some Nations , neither doth it say , few or small Nations , but indefinitely , the Nations , Many Nations , Strong Nations , All Nations , the Nations in general : only he ties them up with this limit , the Nations of them that are [ saved : ] which yet is not so much spoken to clip off the multitude that we suppose may then be converted , as to shew us their qualifications and happiness : as he saith by the Prophet in another place , Thy Children shall be all holy , or righteous , and great shall be the peace of thy Children . And the Nations of them that are saved shall walk in the light of it . Surely the holy Ghost would never have spoken at such a rate as this , if he had not intended to shew us that at the day of the setting up of this Jerusalem , a great harvest of sinners shall be gathered by the Grace of the Gospel . But the truth is , the Scriptures go with open arms towards the latter end of the world , even as if they would grasp and compass about , almost all People then upon the face of the whole Earth , with the Grace and Mercy of God. The Earth , saith God , shall be filled with the knowledge of the Glory of the Lord , as the waters cover the Sea. As he saith , also , for the comfort of the Church in another place ; Behold , I have graven thee upon the palms of my hands ; thy Walls are contiaually before me . Thy Children shall make haste ; thy Destroyers and those that made thee waste shall go forth of thee . Lift up thine eyes round about , behold all these gather themselves together to come unto thee : as I live , saith the Lord , thou shalt surely cloath thee with them all as with an Ornament , and bind them on thee as a Bride doth . For thy waste and desolate places , and the land of thy destruction , shall even now be too narrow by reason of the Inhabitants , and they that swallowed thee up shall be far away . The Children which thou shalt have , after thou hast lost the other , shall say again in thine ears , The place is too strait for me , give place that I may dwell . Then shalt thou say in thy heart , Who hath begotten me these , seeing I have lost my Children , and am desolate , a captive and removing to and fro ? Who hath brought up these ? Behold , I was left alone , these ! where have they been ? Thus the multitudes of the Nations shall at this day be converted to the Lord , and be made the Inhabitants of this Jerusalem ; as he saith again , The Kingdoms of this world are become the Kingdoms of the Lord and of his Christ. And again , The Kingdom and Dominion , and the greatness of the Kingdom under the whole Heaven shall be given to the People of the Saints of the Most High , whose Kingdom is an everlasting Kingdom , and all Dominions shall serve and obey him , Rev. 11. 15. Dan. 7. 26 , 27. And observe it , these Promises are to be fulfilled in the last days , at the time of the pouring forth of the last Vial , which is the time of the sounding of the last of the seven Trumpets ; for then this City shall be builded , and Lucifer fallen from Heaven ; then the Prisoners shall be set at liberty , and the People be gathered together , and the Kingdoms , to serve the Lord. Rejoyce , O ye Nations with his People , for he will avenge the blood of his Servants , and will render vengeance to his adversaries , and will be merciful to his Land , and to his People . Alas it is now towards the end of the world , and therefore now all is going , if the Lord steps not in with the riches of his Grace . Wherefore now at last before all be turned into fire and ashes , behold the Lord casts the net among the multitude of Fish , and the aboundance of the Sea shall , without fail , be converted to Jerusalem . Though Satan and Antichrist have had their day in the world , & by their outrage have made fearful havock of the souls of sinners from time to time , yet now at length God will strike in for a share with them , and his Son shall divide the spoyl with the Strong . Wherefore he now sets up this City , puts the Glory of Heaven upon her , provides a New Heaven and a New Earth for her situation ; drives prophaness into the holes and dens of the Earth : giveth Righteousness authority to reign in the world ; and takes off the vail from all faces , that none may hereafter be for ever beguiled by blindness and ignorance . Now shall they make merry with the things of God ; now shall all eat the fat and drink the sweet : For in this Mountain shall the Lord make a feast of fat things to all People , a feast of Wine on the lees , of fat things full of marrow , of Wine on the lees well refined ; Isa. 25. 6. And the Nations of them that are saved shall walk in the light of it . They shall walk in the light of it ] That is , in the Light that is in it while it is in its purity in this world , and in the Glory of it when it is in its perfection and immortality in another . Whence note by the way , that in the midst of all this Glory , or while the glorious light of the Gospel shall thus shine in the world , yet even then there will be some also that will not see and rejoyce in the Glory hereof : But as for those , whoever they are , they are excluded from a share in the blessed and goodly Priviledges of this City : The Nations of them that are [ SAVED ] shall walk in the light of it . And the Kings of the Earth do bring their Glory and Honour to it . By these words are great things held forth . He told us before that the Nations of them that are saved shall walk in the light of it ; and here he tells us , that even their Kings also , the Kings of the Earth do bring their Honour and Glory to it . The people of the Nations they are but like to single-pence and half-pence , but their Kings like Gold Angels and Twenty-shilling-pieces . Wherefore when he saith , that the Kings of the Earth do bring their Glory and Honour unto it ; It argueth , that the Gospel and the Grace of God , when it is displayed in its own nature , and seen in its own complexion , even then they that have most of the Honour and Glory of the World will yet stoop their Top-gallant unto it : Because of thy Temple which is at Jerusalem , shall Kings bring Presents to thee . The Kings of Tarshish , & of the Isles , shall bring Presents to thee : The Kings of Sheba and Seba shall offer gifts , yea , all Kings shal fall down before him , and all Nations shall serve him . The Kings shall see and arise , and Princes shall worship because of the Lord , &c. The Kings shall come to thy light , and Princes to the brightness of thy rising . The Kings shall see thy righteousness , and all Kings thy Glory . Yea , that which hath not been told them shall they see , and that which they have not heard shall they consider . All the Kings of the Earth shall praise thee , O Lord , when they hear the words of thy mouth ; Yea , they shall sing in the ways of the Lord ; for great is the Glory of the Lord. Thus we see , that though in the first day of the Gospel , the poor , the halt , the lame and the blind are chief in the embracing of the tenders of Grace , yet in the latter day thereof , God will take hold of Kings . And the Kings of the Earth do bring their glory and honour to it . To it ] That is , to Jerusalem . Wherefore this City must be built before they all of them will fall in love with her . Indeed , I do conceive , that some of them will lay their hand to help forward the work of this City , as did Hiram with Solomon , and Darius , Cyrus & Artaxerxes with Ezra and Nehemiah , at the buliding and repairing the City , in the letter , in the days of old ; But yet , I say , the great conquest of the Kings will be by the beauty and glory of this City , when she is builded . Thou shalt arise , O Lord , and have mercy upon Zion , for the time to favour her , yea , the set time is come : for thy Servants take pleasure in her stones , and favour the dust thereof : So the Heathen shall fear the Name of the Lord , and all Kings thy Glory . And indeed , before this City is set up , and established in her own place , most of the Kings and great ones of the Earth wil be found imployed and taken up in another work , than to fall in love with Mount Zion , and with the Hill thereof . They will be found in love with Mistris Babylon , the Mother of Harlots , the Mistris of Witchcrafts , and Abominations of the Earth . They will , I say , be committing Fornication with her , and will be as the horns upon the heads of the Beast , to defend the riding Lady from the Gunshot that the Saints continually will be making at her by the force of the Word and Spirit of God. They will be shaking the sharp end of their weapons against the Son of God , continually labouring to keep him out of his Throne , and from having that rule in the Church , and in the World as becomes him who is the head of the body , and over all principality and power . These shall make war with the Lamb : but I say , it shall so come about , at the last , by the illuminating Grace of God , and by the faithful and patient enduring of the Saints , together with the glory that every-where shall now be abiding on the Church and Congregation of Jesus , that they shal begin to receive a mans heart , and shall consider things that have not been told them : wherefore at last they shall withdraw themselves from the love of this Mistris , and shall leave her to scrape for her self in the world , and shall come with repentance and rejoycing to Zion ; nay , not onely so , but to avenge the Quarrel of God , and the Vengeance of his Temple ; and to recompence her also for the delusion and inchantments wherewith she hath entangled them : They shall hate her , they shall make her desolate , and naked ; they shall eat her flesh , and burn her with fire , Rev. 17. 16. Now , Madam , what sayest thou ! the Kings must come to Jerusalem . Jezebel , thy Chamber-companions will shortly , notwithstanding thy paintedface , cast thee down headlong out at the windows . Yea , they shall tread thee in pieces by the feet of their prancing-Horses , and with the wheels of their jumping Chariots . They shall shut up all bowels of compassion towards thee , and shall roar upon thee like the Sea , and upon thy fat ones like the waves thereof . Yea , when they begin , they will also make an end , and will leave thee so harborless and comfortless , that now there will be found for thee no gladness at all , no not so much as one Piper to play thee one Fig. The delicates that thy soul lusted after , thou shalt find them no more at all . Babylon the glory of Kingdoms , and the beauty of the Caldees excellency , shall be as when God overthew Sodom and Gomorrah . It shall never be inhabited , neither shall it be dwelt in from generation to generation ; neither shall the Arabian pitch Tent there , nor Shepherds make their folds there , but wild Beasts of the Desart shall lie there , and their houses shall be full of doleful Creatures . And the † Satyrs shall dance there , and the wild Beasts of the Islands shall cry in their desolate places , and Dragons in their pleasant Palaces ; and her time is near to come , and her dayes shall not be prolonged , Isa. 13. 19 , 20 , 21 , 22 , 23. Thus wilt thou come down wonderfully . For in thee have they set light by father and mother ; in the midst of thee have they dealt by oppression with the stranger : in thee have they vexed the fatherless and widdow : in thee men carry tales to shed blood : in thee they eat upon the Mountains , and in thee they commit lewdness . God hath smitten his hands at thy dishonest gain , and all the blood which hath been in the midst of thee ; God will be avenged of thee , but will not meet thee as a man. You have cast lots for my People , saith God ; you have given a Boy for a Harlot , and a Girl for Wine , that you may drink : You have made havock of my young Converts to satisfy your lusts ; therefore , What have you to do with me , O Tyre and Sidon , and all the Coasts of Palestina ? will ye render me a recompence ? and if ye recompence me swiftly and speedily , I will return your recompence upon your own head : I will throw it as dirt in your face again . And never talk of what thou wast once , for though thou wast full of wisdom and perfect in beauty , though thou hast been in Eden the Garden of God ; yea , though every Precious Stone for some time was thy covering , and thou the very anointed Cherub that covereth , walking upon the Mountain of God , and in the midst of the Stones of fire ; yet because ( by reason of the multitude of thy Merchandize ) thou hast sinned and art filled with violence , Therefore God will cast thee , as prophane , out of the Mountain of God , and wil destroy thee , O covering Cherub , from the midst of the Stones of fire ; yea he will cast thee to the ground , and lay thee before Kings that they may behold thee : And all they that know thee among the People , shall be astonished at thee : thou shalt be ● terrour , and never shalt thou be any more , Ezek. 28. 12 , 13 , 14 , 15 , 16 , 17 , 18 , 19. And when thou art spoiled , what wilt thou do ? Though thou cloathest thy self with crimson , though thou deckest thee with ornaments of Gold , though thou paintest thy face with painting ; in vain shalt thou make thy self fair , thy lovers will despise thee , they will seek thy life , Jer. 4. 30. And the Kings of the Earth do bring their glory and their honour to it . Mark , They do not only forsake the crimson Harlot , neither do they content themselves with eating her flesh , and burning her with fire , but they come over , they come over to Jerusalem ; they are conquered by the Grace of Christ , and Wisdom of the Son of God. They shall make war with the Lamb , but the Lamb shall overcome them ; for he is King of kings , and Lord of lords ; and those that are with him , are Called , and Chosen , and Faithful . Now they shall all give † way to the Government of the King of kings , the Governor of the Jews , and shall with gladness delight to see him rule his Spouse with his own Law , Rules and Testament ; they shall play the pranks of Jeroboam no longer , in making Calves to keep the People from going up to Jerusalem to worship . Now they shall count him also King of Nations , aswel as King of Saints ; and he shall wear the Crowns , and they shall seek to him ; Rev. 19. 12. and 15. 5. Jer , 10. 7. Isa. 52. 15. 2 Chron. 9. 23. Vers. 25. And the Gates of it shall not be shut at all by day , for there shall be no night there . This is the effect of what you read before ; namely , of the coming in of the Kings and Great ones of the Earth to this Jerusalem : For when the Whore is made desolate , and naked , and burned with fire , and when the Kings also that loved her , and that maintained her , are come in , and have closed with the Glory and Beauty of this City , then what need is there to shut the Gates ? Alas , all the injuries that the Kings and Great Ones of the Earth have done to the Church and Spouse of Christ in these days of the New Testament , it hath been through the Instigation and Witchcraft of this Mistris of Iniquity . The Horseman hath lift up both the bright Sword , and the glittering Spear , against the Saints of God , by reason of the multitudes of the Whordoms of the wel-favoured Harlot , the Mistris of Witchcrafts , who selleth Nations thorow her Whordoms , and families thorow her Witchcrafts . Wherefore , I say , this Gentlewoman being laid in her grave , and all her fat ones gone down to the sides of the pit ; these Kings will change their mind , and fall in love with the true and chast Matron , and with Christ her Lord : Now when this is thus , this City must needs be safely inhabited as towns without walls , and as a place , neer to which there is neither Thief nor ravenous Beast . Persecutors , while they remain in their spirit of outrage against the Church and People of God , they are frequently in the Scripture compared to the venemous Dragons , fierce Lions , and ravenous Wolves ; all which at this day , shall be driven out of the World : that is , so out , as never to molest the Church again , or to cause a Gate of this City to be shut , through fear against them ; as he saith by the Prophet , In the habitation of Dragons where each lay , shall be grass , with ●eeds and rushes . In the habitation of Dragons , that is , even in the places of Persecutors , where each lay , shall be food for the Flock of Christ. The Dragon is a venemous beast , and poisoneth all where he lieth ; he beats the Earth bare , and venoms it , that it will bear no grass : as do the Persecutors where they inhabit and lie . But behold , the dayes do come in which these Dragons shall be removed , and the ground where they lay , be made fruitful and flourish , so that even there shall be places for the flocks to lie down in ; In the habitation of Dragons where each lay , shall be grass , with reeds and rushes . No Lion shall be there , nor any ravenous Beast shall be found thereon ; but the Redeemed of the Lord shall walk there , and the ransomed of the Lord shall return and come to Zion with Songs , and everlasting Joy shall be upon their heads ; they shall obtain Joy and Gladness , and Sorrow and Sighing shall flee away : according to that of Moses , The Lord will give peace in his Land , and his People shall lie down , and none shall make them afraid : For he will rid the evil Beasts out of the Land , and the Sword shall not go through it more . And my People shall dwell in a peaceable habitation , and in sure dwellings , and in quiet resting places . And the Gates shall not be shut at all by day , for there shall be no night there . This word day , we may understand two ways ; either for the day of bringing in to fill this City , or for the day of her perfection and fulness . Now if you take it with reference to the day in which her Converts are coming in ( as indeed it ought ) why then , the Gates shall not be shut at all . Thy Gates shall be open continually , they shall not be shut day nor night , that men may bring unto thee the forces of the Gentiles , and that their Kings may be brought . But again , This day of Grace , and of conversion of sinners , it must be looked upon , either as the Church is in captivity and persecution , or as she is out : now as she is in Captivity , so her longest day is usually accompanied with a black and doubtful night of Temptation and Affliction ; Wherefore this Day here being spoken of , it is the Day of Grace that she shall have even when she is absolutely delivered from the rage of the Beast , False Prophet and Whore. Wherefore he is not content to say , the Gates shall not be shut at all by day , but adds withal , for there shall be no night there ; as who should say , I know that commonly in the day of the Churches affliction , she is accompanied with nights aswel as days , but it shall not be so here , Thy Sun shall go no more down , neither shall thy Moon withdraw it self ; for the Lord shall be thine everlasting light , and the days of thy mourning shall be ended . Wherefore , John considering this , doth quite exclude the night , saying , There shall be no night there . Indeed , after this New Jerusalem hath had her Golden day in this world , I say , just towards the ending thereof , she will yet once again be beset with raging Gog and Magog , which enemies will after the long safety and tranquility of this City , through the instigation of the Devil , come upon the breadth of the Earth , and encamp about this holy City . But behold , in the midst of of this intention to swallow her up , The Lord rains fire and brimstone from Heaven , and destroys them all : So that Gog , I say , though he may bring one only evening upon this Holy City , after her long peace and rest among the sons of men , yet he shall not bring one night upon her , nor cause a Gate thereof to be shut for ever . The Sun shall now stand still in the midst of Heaven , and this night shall be thus prevented by this marvellous Judgment of God ; as another Prophet saith , At evening-time it shall be light : that is , though her enemies will at last still make , thorow their enmity , one only attempt to swallow up all in everlasting oblivion : yet they themselves shall fall down dead upon the Mountains of Israel , and be a prey to this Jerusalem . Thus there will be only day accompanying the Inhabitants of this City : For there shall be no night there . Vers. 26. And they shall bring the glory and honour of the Nations to it . This , as I said before , is to shew us how heartily and how unfeignedly , both the Nations and their Kings shall now come over to New-Jerusalem . They come hand in hand , not the People without their Prince , nor the Prince without his People ; though it will and must be so in the times of Persecution : But now , together THEY shall bring the glory and honour of the Nations to it . Again , I told you before , that the Jews shall at this day be converted to the Christian Faith , and shal have a great Name , & much of Heaven upon them in this City . For indeed they are the first-born , the natural branches , and the like . Now when he saith , They shall bring the glory and honour of the Nations to it : I cannot think that by this should be understood only , or yet principally , the outward pomp and treasure of the world , but that rather by honour and glory we are here to understand the Heavenly Treasure and Glory that the Saints shall continually pour forth into one anothers bosoms in this City : in this City , I say , for at this day , as I have formerly shewed you , there will be found no Treasure any where but at Jerusalem ; every Saint shall be here , every Grace shall be here , the precious Stones of the Sanctuar ; ythe precious Sons of Sion shall not then , as now , lie scattered , some in the World , and some in Mistris Babylons lap ; neither shall any thing , pertaining to the Churches priviledges , be found in her at all for ever . There shall be heard no more at all in her any Harpers , Trumpeters , Pipers , or any other heavenly Musick in her ; neither shall there be any more the sound of a Milstone to grind us bread , nor the light of a Candle to guide us in the house , nor yet the Voice of the Bridegroom [ Christ ] nor of the Bride his Wife , to tempt or allure any that are seeking the Way of Life , to stay with her : all these things shall be brought to Jerusalem . Christians , you must understand , that there is a time when all the Treasures of the Church are to be found in Babylon , as in the dayes of old ; but at this day , when this City is built , not any of them shall be found there , but all shall be brought and delivered up to Jerusalem again , as was also foreshewn in the Type ; and all places shall be void of the Treasure of Heaven , but Jerusalem . Wherefore by the Glory and Honour of the Nations in this place , I understand , That all the Treasures of the Church , and all the Graces that at this day lie scattered here and there , some in one place and some in another ; they shall be found no where at that day but in this City , in the Church that walks according to rule . Now the Reasons why I take this honour and glory to be meant of these things , are , First , Because thus it was in the time of the building of Jerusalem after the Captivity ; the Treasure of the Jews , which was become the Treasures of the Provinces of Babylon , was again restored and brought to Jerusalem , as you may see by the Scriptures now cited . Secondly , Because I find indeed , that the milk and honey 〈…〉 the Land of Canaan ( which is in our Gospel-language the Gifts , Graces , and Treasures of the Church ) it is called , The Glory of all Lands . Now , I say , seeing the milk and honey , which is the Comforts of the Church and her Treasure , is called , the Glory of all Lands : I take Glory and Honour in this place to signify the same thing also . Thirdly , Because also I find , by comparing the Prophets , that the Christians Glory and Honour , lieth mostly , even principally in Heavenly and Spiritual things ; as in Faith , Love , Experience of God , of Grace , of Christ , and Spiritual Life . I reade , that at the building of of this City , the Jews and Gentiles shall meet together , and that at that day they shal mutually be partakers of each others glory . The Gentiles shall milk out , and be delighted in the abundance of the Glory of the Jews : and the Glory of the Gentiles shall be again extended unto the Jews , like a mighty flowing stream : But I say , that this Glory and Honour should consist in outward things , or that the Glory that is meerly carnal , should be principally here intended , I confess it grates too near the ground for me to believe or rejoyce in . Alas , I find that those souls that have not now the tenth part of the Spirit and Life of heavenly things , that shall then be poured forth ; I say , I find that these are trampling on the World , and disdain the thoughts of being taken with its Glory : Wherefore much less will it be esteemed in that day , when the Glory and Goodness of God shall in that manner break forth . Again , Can it be imagined that the cheif of the Glory that the Gentiles should bring to the Jews after a sixteen hundred years warming in the bosome of Christ ? I say is it imaginable that the great Crop of all they have reaped , should consist in a little outward trumpery ? or if it should , would it be a suitable medicine in the least to present to the eyes of a broken and wounded People , as the Jews will be at that day ? or if the Glory that the Gentiles at that day shall suck from the Jews were such as this , would it at all be as life from the dead to them in a Gospel sence ? The Church of the Gentiles shall be a wall to the Jews at their return , but such a wall as will cheifly consist in spiritual and heavenly safeguard , & in outward because of that : I am a Wall , saith she , and my breasts are Towers , on which the Jews will build upon her a Palace of Silver . But must this Wall , I say , consist cheifly in outward Glory , in the Glory of earthly things ? or must this Silver-Palace be of that nature either ? no verily , but when God hath builded the City Jerusalem , and put his Church into such a state , that upon all her Glory shall be a defence of Heaven , then shall the Jews , by their coming into this City , build by their experience a Palace for spiritual and heavenly pleasure , to solace and comfort their brethren withal . In a word then , by Glory and Honour in this place , we are cheifly to understand the spiritual and heavenly things of this City , which in the times of the reign of Antichrist have lain , some among the potsheards of the Earth , some again under the stayrs , some under this abuse and some under that ; all which , shall be brought , by the souls that shal be converted , forthwith to this City the Church , where will be the Treasury of God , into which every one at that day shall throw in of their abundance ; but as for the glory of the world , the Saints shall be above it ; it shall be with them , as Silver and Wood was in the days of Solomon , even as little worth as the stones in the street in their account . Vers. 27. And there shall in no wise enter into it any thing that defileth , neither whatsoever worketh abomination , or maketh a lie , but they which are written in the Lambs Book of Life . I am not yet convinced that the highest Church-state that ever was , or ever will be in this World , could possibly be so all of them the Elect of God , but that there would get in among them some that had not saving Grace ; the same also I believe touching the state of this Jerusalem : But yet this I do believe again , that the right and Gospel-Pattern is , That none be admitted into Church-Communion , but such who are visible Saints by Calling ; the substance of which these words import , There shall not enter into it any thing that [ defileth ] or that [ worketh ] abomination , or that [ maketh a lye ; ] which words do principally strike at a People that appear to be loose , wicked , or ungodly ; of which sort indeed , not one shall here at any time , no not in any wise , be admitted Entrance : for now shall all the Forms , and all the Ordinances , and all the forms of the Goings out of the Church of God , and the Comings in to it , be so exactly opened to these People , and they so punctual and distinct in the observation of them , that it will not be possible that a Canaanite should be here for ever again found any more : This is the Law of the House , upon the top of the Mountains , the whole limit thereof shall be holy ; behold , this is the Law of the House . And as there shall at this day be none admitted here , but such as are in truth visible Saints ; so none must here continue but they that continue such : If any of those stones that are put in for building into the House of God , shall afterwards have the Plague found on them ; then the Priest shall command that such stones be taken away , and cast into the unclean place that is without the City . And observe it , that Congregation on Earth that admits onely of such Persons as are visible Saints by calling and Profession , ( though possibly some of them , as in the case of Judas and Demas , may be known to God to be non-elect , yet ) that Church is holy round about the limits thereof : Provided also , that if at any time after that the Plague appears , they orderly proceed to deal with them , ( as here things will be done to a tittle , and a hairs breadth . ) Now the reason why the Church may be said to have some within her that are none Elect , and yet be counted holy still , it is , because the Church is to judge of Persons by their Words and Lives ; they know not the Heart absolutely : and therefore if in Word and Life a man be as he ought , he is to be accounted a visible Saint , and orderly ought to be received of the Church as such : So that I say , as I said before , these words of bar●ing out Sinners out of the Church , they are not to be understood as if they intended that those should be debarred visible Communion , that in Word and Life appeared visible Saints , that are so judged by the Rules of Christs Testament ; but that such should be from it shut out , that appeared visible Sinners : Those that are Defilers , Workers of abomination , and Makers of Lies , none of these shall enter . But those that are written in the Lambs Book of Life . These words explain the matter : Those , and those onely , shall enter here , that are found written in the Lambs Book of Life . Now by Book of Life , we are to understand two things in the Scriptures of Truth : First , Either the Book of Gods eternal Grace and Mercy thorow Christ , in which all the Elect are recorded for ever : Or , Secondly , That Book of Life in which the Lord Jesus hath all recorded that are visible Saints by calling ; for , for both these there is a Book of Life . For the first of these , I judge these Scriptures do suit , Luk. 10. 20. 2 Tim. 2. 19. Phil. 4. 3. and for the second , these , with that in the Text , Exod. 32. 32 , 33. Rev. 22. 19. Now the Book of Life in this place must not be so strictly taken as if it included those onely that were elect of God to eternal Life , but must be understood of that Book wherein is recorded the Rules and Bounds of visible Church-Communion ; and so all those that thorow the Gifts and Operations of special or common Grace , do fall within the compass of those Rules and Bounds . Thus it was in the Type , at the return out of Captivity , none were to be admitted entrance into the Church , but those that could shew their Priviledges by Genealogy , and the Records of the Church ; and to others it was said , That they had neither Portion , nor Lot , nor Memorial in Jerusalem . Now that by Book of Life in this place we are to understand that Book that hath in it the Bounds and Liberties of this City , and so every one that falleth within the compass of these Bounds and Priviledges visibly , Consider , First , They that are visible matter for visible Church-Communion , they shall be found within this City , and yet there shall not enter any , but those that are written in the Lambs Book of Life . Secondly , Now visible Church-Communion doth not absolutely call for onely invisible Saints , neither can it : for if the Church was to joyn with none but those whom they knew to be the very Elect of God ( as all invisible Saints are ) then she must joyn with none at all ; for it is not possible that any Church should be so infallible to judge in that manner of the Elect , as to discern them always , and altogether from the non-Elect , which cannot be an invisible Saint . Thirdly , By Book of Life therefore , in this place , we are to understand , I say , that Book that hath written in it every visible Saint , whether they be Elect , or not ; and so such a Book that is capable of receiving in a man at one time , and of blotting of him out again , as occasion doth require , at another : which thing is onely applicable to that Book that binds and looses on the account of a mans being a visible Saint , or a visible Apostate : which thing is onely applicable to the visible Rules of receiving or shutting out of visible Church-Communion ; which Rules being the Rules of Christs New-Testament , it is proper to call it the Book of Life ; and is about the matter of going in or going out of this very City , so called : If any man shall take away from the words of the Book of this Prophecy , God shall take away his part out of the Book of Life , and out of the Holy City , and from the things that are written in this Book . O how happy is he who is not onely a visible , but also an invisible Saint ! He , he shall not be blotted out of the Book of Gods eternal Grace and Mercy ; when others are liable to lose a share not onely in Heaven , but to be for ever blotted out of the Book that approveth of visible Believers also . Fourthly . But again , to explain the matter yet more : In the visible Church there is not onely Sons but Servants , that is , not onely those that are truly Elect , but such as have received a Gift for the perfecting the Church under * Christ , in his Service here in this World : Now , I say , the Servant for the time present hath his place in the Church as well as the Son , though not the place of a Son , but of a Servant , even a place of Service , as of Preaching , Prophesying , administring the Ordinances that are given to the Church , and the like ; all which , a man that hath not Grace may do , and that by the appointment of Christ ; thus was Judas , Demas , Hymeneus , Phyletus , and others ; who sometimes were the Servants of Christ in the Church , and did minister for him to them ; yet themselves , notwithstanding , such as were all that time strangers and aliens to the life , and power and saving operations of the justifying and preserving Grace of the Gospel : as he saith also by the Prophet Isaiah , Strangers shall stand and feed your flocks , and the sons of aliens shall be your Plough men , and your Vine-dressers . For verily Christ will give to those that have not his saving-grace , yet great knowledge and understanding in the Mysteries of the Kingdom of God , and will also make them for profit and advantage in his Church , to feed their flocks , to plow up the fallow ground of their hearts , and to dress their tender Vines : Yet , I say , they themselves shall not be everlastingly saved , for they want his saving-grace . As Christ saith , The servant abideth not in the house for ever , but the Son abideth for ever . As he saith again in another Prophet , If the Prince give a gift to any of his sons , the inheritance thereof shall be his sons ; it shall be their possession by inheritance : but if he give a gift of inheritance to one of his servants , then it shall be his to the year of Liberty ; after it shall return to the Prince : but his inheritance shall be his sons for them . Some indeed have grace aswel as gifts ; now they that are such , the profit of their gifts shall be rewarded by vertue of their grace , but as for them that have only a gift , when the work of a gift is done , then they cease to be any longer of use in the Church , and therefore are forthwith shut out of the same , but the Son abideth for ever . Thus you see that as visible Church-communion doth not absolutely call for the Elect only , but admits , and that by the Book of Rules , all that are visible and open Saints by calling : so also the Lord Jesus himself doth and will use some in his Church as his Officers and Servants , that yet in a a strict sence are neither his Sons nor Members ; Who yet are within the bounds of that Book of Life that here he speaks of , as is evident , because with Christ's allowance they are admitted into commnnion with his Church , and by him also furnished with Gifts and Abilities to profit and edifie withal . Now observe , such a one is admitted , though but a Servant , yet not by the Church , because but such a one . The Church receiveth no man upon the account of gifts alone , but upon the account of the appearance of Grace ; as of Gospel-Repentance , of the Confession of Faith , and of a Conversation suitable to the same : All which a man that is not elect may have the notion of , yea , the † power though not the saving Power . 5. Further , this which I have said about the visible Church-Communion , and so consequently about the Book of Life , it must needs be a Gospel-Truth ; yea , a thing for Truth in this New-Jerusalem : because , besides what hath been said , there will be found in this City , even at the coming of the Lord Jesus , ( which coming of his will not be for some time after the building and setting of it up ) I say , there will be then sound among them foolish Virgins , and such who have not the saving-grace of God in their souls : But yet , 1. these very souls shall be counted by the Church , yea , by Christ himself , for Virgins ; that is , such as had not defiled their Profession . 2. And will be such Virgins as have , and hold every one her Lamp , even as the Wise themselves . 3. Such Virgins as were , every one of them , gone forth from the pollutions of this evil-world . 4. And so such as continued visible Saints , even till the Bridegroom came , for then 't is said in the margent , they cryed , Our Lamps are going out . These , I say , be those gifted people that will have place in the Church , and so place in the Book of Life here mentioned , which yet will ( though they continue hid from the Church ) be discovered in the day of the Lord to be such , as had only a gift , but not grace ; and shall for their secret sins be cut off , and cast away , notwithstanding they were visible Saints all their dayes . To conclude then ; If the Scripture saith , that none that defileth , or that worketh abomination , or maketh a lie , shall enter into this holy City , which yet is but the Church on Earth ; with what face can Defilers think and say , they shall possess a part among the Church which is in Heaven . Again , If many that have received gifts from God , and that may be serviceable in his House , shall yet be put out of doors at the coming of the Lord , What will they do that have been , and yet continue both giftless and graceless , as visibly as the light that shineth ? and that instead of being the Ploughmen and Vine-dressers of the Church , prove Thieves , Robbers , Persecutors , and the like ! yea , if many that are within the bounds of that Book of Life that hath the Records and Rules of a rightly constituted visible Church , may yet perish , what will become of them that never were so much as written therein ! must they not perish rather ! And whosoever were not found written in the Book of Life , was cast into the Lake of Fire . Chap. 22. ver . 1. And he shewed me a pure River of Water of Life , clear as Crystal , proceeding out of the Throne of God , and of the Lamb. HAving thus shewed us this City , her Fashion , Glory , Inhabitants , and the like : he now comes to shew us her Provision and Maintenance , wherewith she is kept in safety , life , peace and comfort , &c. And he shewed me a pure River of Water of Life . This Water of Life , is nothing else but the manifold Grace of God in Christ , let forth to the Inhabitants of this Jerusalem , wherewith she is watered and replenished , as the Earth with rain from Heaven , for the good of those that drink thereof . For both the word Water , and that of Life , they are but metaphorical sayings , under which is held forth some better and more excellent thing . And indeed it is frequent with God in Scripture to speak of his Grace and Mercy under the notion of Waters , of a Fountain , a Sea , and the like ; Zech. 13. 1 , 2. Mica 7. 18 , 19. Now it is called Water , First , Because no soul can be cleansed or effectually washed from its guilt and filth , but by the Grace of God. I washed thee with water , yea I throughly washed away thy blood from thee , and thou becamest mine , Ezek. 16. 8 , 9. Secondly , It is called Water , because it also quencheth the spiritual thrist of them that by Faith do drink thereof : I will give , saith Christ , to him that is athirst of the Fountain of the Water of Life freely . And again , He that drinketh of the Water that I shall give him , shall never thirst , Rev. 2. 16. John 4. 14. Further , As it is called Water , so it is called the Water OF LIFE , and that upon a diverse account . First , Because it is that which recovereth the soul that drinketh thereof , from the Death of Sin and the Curse of God , to a principle of Life and heavenly Blessing . And it shall come to pass that everyone that liveth , that moveth whithersoever the waters shall come , shall live . Ezek. 47. 9. Secondly , It is called the Water of Life ; because , that from it comes all those heavenly and spiritual quicknings and revivings , that ( like Aqua-vitae ) do fetch again , and chear up the soul that was sinking , and giving up the Ghost in this world . There is a River , the streams whereof make glad the City of God , Psal. 46. 4. Thirdly , It is called the Water of Life , because , it healeth the soul of all its spiritual infirmities and diseases , wherewith by the reason of the remainders of sin , the creature is most sadly anoyed and infected . And there shall be a great multitude of Fish ( of men he means , Mat. 4. 19. ) because the waters shall come thither ; for they ( the Fish ) shall be healed , and every thing shall live whither the Waters come , Ezek. 47. 9. Fourthly and lastly ; It is called the Water of Life , because that whosoever doth effectually drink thereof , shall die no more , but the Water that Christ shall give him shal be in him a Well of water , springing up in him to eternal life ; wherefore he calleth it in another place the Living Water , because the quality and nature of it is to beget , to encrease , to maintain , and preserve life , John 4. 10 , 14. And he shewed me a pure River of Water of Life , clear as Crystal &c. Mark , It is Water , Water of Life , pure Water of Life , and clear as Crystal . These words , pure and clear and that as Crystal , they are aded upon a double account . First , To shew you that it is Grace alone that saveth the sinner . And secondly , To shew you , 〈…〉 this day the Doctrine of this Grace will be by it self alone without the commixture of that dirt and trash that for a long time , even to this day , hath been thrown into it . First , It sheweth us , that it is Grace alone that saveth the sinner , pure Grace , Grace that admits of nothing of ours to be in the least a helper in the matter of our happiness ; we are justified freely by his Grace through the redemption that is in Jesus Christ. As he saith by the Prophet , I will pour [ CLEAN ] water upon you , and you shall be clean , and from all your Idols will [ I ] cleanse you . Not for your sakes do I this , saith the Lord. Be ye ashamed , and confounded for all your own evil ways , O House of Israel . Ezek. 36. 25 , 26 , 27 , 32 , 33. It is clean water indeed , it is clear in the nature of it , clear in the gift of it , and clear in the working of it : It washeth freely , throughly and perfectly : from all your Idols will I cleanse you , Rev. 21. 6. Ezek. 16. 9. Ezek. 36. 25 , 26. Secondly , This word pure , and clear as Crystal : It also sheweth us that at the day of New Jerusalem the Doctrine of Grace shall be cleansed from all those dirty and muddy inventions , that Sin , Satan and the Wisdom of this world hath thrown into this River , and into its goodly Crystal Streams ; I say , at this day they shall not come near it , neither shall the rubish they have already cast into it any more be there for ever . I will destroy all the Beasts thereof ( the beastly men he means ) from beside the great waters , neither shall the foot of man trouble them any more , nor the hoofs of Beasts trouble them . Then will I make their Waters deep , and cause their Rivers to run like Oyl , saith the Lord God , Ezek. 32. 13 , 14. And he [ shewed ] me a pure River of Water of Life , clear as Crystal , &c. In that he saith , he saw this River , he giveth us in a Mystery also to understand how openly and plainly this River shall in all its Crystal Streams and Cur-rents be apprehended and seen by the Children of this City ; for in this Vision he doth as it were represent in his Person the Children of New Jerusalem ; as God said to Ezekiel in another case , Thou shalt be their sign , and they shall do as thou hast done . ▪ So here , I SAW , saith John , a pure River of Water of Life . I am in this a signe to the House of the Israel of God , and to the Inhabitants of this City ; they shall do as I have done , and shall also see as I have seen . As saith the Church and People of this City , As we have heard , so have we SEEN , in the City of the Lord of Hosts . And hence it is called an OPEN Fountain , because , it shall be no more shut up or kept close for ever . And he shewed me a pure River of Water of Life , clear as Crystal [ proceeding ] out of the Throne of God. This word , proceeding , hath also in it two things . First , An implicit declaration , whither it goes . And , Secondly , A discovery of its gradual extention to those to whom it goes . First , Touching to whom or whither it goes ; it is let out both to the Jews and Gentiles indifferently ; and so it never yet was , since the Foundations of the Jewish Church ; for in the time of the old Testament it did run to the Jews in special , and in the times of the New-Testament hitherto , unto us the Gentiles in special ▪ ● but now it shall in this manner be extended to sinners no longer ; not now to the Jews without the Gentiles , nor again , to them without the Jews , but equally , and alike to both , and on them both it shall work alike effectually : It shall be at that day , saith the Prophet , that Living Waters shall go out from Jersusalem ; half of them towards the former Sea , and half of them towards the hinder Sea. By Living Waters here , you are to understand the same with this in the Text ; by the former Sea , the People of the Jews , for they were Gods former People ; and by hinder Sea , the People of the Gentiles , for they are the younger Son : And because the whole World consisteth of these two People , therefore Ezekiel in his Vision ●uts them both together , calling them ●he Fish of one great Sea , to which this Water of Life shall run , and upon whose Fish it shall have alike operation , even ●o heal them , and make them live without respect either to this or that party . It shall come to pass that the Fishers ( that ●s the Gospel Ministers ) shall stand upon ●he River from En-gedi , even to Eneglaim , they shall be a place to spread Nets , their Fish shall be according to their kinds , as the Fish of the great Sea , Exceeding many ; as another Prophet saith , The abundance of the Sea shall be converted to thee . Thus much touching whither this Water goes . And now to come to the manner of the extention of it in the way of its proceeding . A thing that proceeds , it doth what it doth gradually , that is , by degrees . First , it comes or goes so far , and then further , and afterwards further than that ; till at last it ascends to the height and uppermost degree that is alotted for its perfection : All which the Holy Ghost would have us gather out of this word , it proceedeth , or that John saw this Holy-Water proceeding : The which , the Prophet Ezekiel in a mystery unfoldeth to us , saying , the first time he passed over this Water , it was up but to his ancles ; the second time he passed through , it proceeded to his knees ; the third time to his loyns , and last of all , became a River to swim in ▪ First , It is but up to the ancles , that is , but shallow , and signifies that , first , the soul is but a little child in Gods things , such as the Apostle calls Babes Children , little Children . Secondly , Then from the ancles it proceeds to the knees , that is , somewhat higher then the ancles , and signifieth that the Christian groweth from a Child to a Young and Strong-man , one that is now gotten deeper into the things of God , and that is able to tug with , and overcome the wicked ones . Thirdly , After this , it proceeds higher , even up to the loins ; this signifies , that as Grace makes men Children of God , and his Young-men , so also it maketh them Fathers , and Ancients in his Church ; it makes them grave , knowing , solid Guides , and Unfolders of the Mysteries of the Kingdom ; these are such as are instructed into the Kingdom of God , and that can bring out of their treasury things new and old . Fourthly , It yet proceeds higher , even to be above the head , a River to swim in , and that such a River as can by no means be passed over . This signifieth our launching into Eternity ; our being beyond all heights , depths , lengths and breadths , in the open Visions and Enjoyments of Grace . For there the Glorious Lord shall be unto us a place of BROAD Rivers , and Streams , wherein shall go no Gallie with Oars , neither shall gallant Ships passe thereby , Isa. 33. 21. Thus we begin Children , and wade up to the ancles in the things of God , and being once in , it riseth and proceeds to come up to our knees , then to our loins , and last of all to be a River to swim in ; a River so wide , so deep , and every way so large , that can in no wise be passed over . And he shewed me a pure River of Water of Life , clear as Crystal , proceeding out of the Throne of God , and of the Lamb. Having thus spoken to the Water , what it is , as also to whom it extends it self , and how it proceeds : He now comes to shew us from whence and from whom it doth come . It proceeds , saith he , from the Throne of God and of the Lamb , Out of the Throne of God ; this Throne of God , it is in another place called the Mercy-Seat , and Throne of Grace , from which , as always , so now in a special manner he will issue forth of himself in the glory of the Gospel of the Grace of the Lord and Saviour Jesus Christ , to the Inhabitants of this City . When he saith therefore , that it doth proceed out of the Throne of God , it is as if he had said , I saw , that from the yearning bowels of the great God did flow continually the Living Streams of the everlasting Fountains of Grace , and that not only to , but in the midst of this City , wherewith her Inhabitants are continually watered and their Pastures kept always green and flourishing . Ho every one that thirsteth , Come ye to the Waters . Proceeding out of the Throne of God and of the Lamb. In that this Water of Life is said to proceed not only out of the Throne of God , but also of the Lamb. It signifieth and holdeth forth unto us two speciall things . First , That the Throne of God is also made the Throne of the Lord Jesus Christ , upon which he ( as a reward of his Sufferings and Victory over Sin , Satan and all Evils ) is set down , and upon which he sits and rules as Lord and Chief of all Worlds . He is set down on the right hand of Power , on the right hand of the Majesty on high ; as he saith , To him that overcometh will I grant to sit down with me on my Throne , even as I overcame , and am set down with my Father upon his Throne . This being thus , it signifieth that this City shall have her enjoyments of Life , Peace and Joy in the holy Ghost , by vertue of the Kingship of the Lord Jesus Christ , aswel as by the vertue of his Priestly and Prophetical Office. The Church doth in our dayes know a little what Joy , Peace and Life is to be enjoyed from Christ , even through that dark and glimmering sight that she hath of the Offices of Christ in a mist ; but she feels not yet what Joy she shall have , and what Peace she shall enjoy when her Lord in all his Offices is manifest before her , and when he in the glory of them doth reign in the midst of this Jerusalem . There are none of the Offices of the Lord Jesus yet upon the Throne in his Church on Earth , though they be all upon the Throne in Heaven : O! but the day is coming that they shall be all upon the Throne in the Church on Earth , when they shal each of them in its full length , breadth , heighth and depth bear sway among his People , and before all men ▪ Then shall the Moon be confounded , and the Sun ashamed , when the Lord of Hosts shal● reign in Mount-Zion , and in Jerusalem ▪ and before his Antients gloriously , Isa. 24 ▪ 23. O that thou wouldest rend the Heavens , that thou wouldest come down , that the Mountains might flow down at thy presence ! O that the day were come that the smoak should go forth of the Temple of God , that men might enter into it , and there meet with God upon the Throne , and with Jesus in him upon the Throne in all his Offices . It will be thus , thou Zion , shortly , and great shall be the Peace of thy Children . The second thing observable , is , That as all Grace comes from out of the Throne of God , so it also proceeds , or comes out of the Throne of the Lamb : that is , No Grace comes to any , but thorow the Victory and Conquest of the Lord Christ : We are justified freely by his Grace , through the Redemption that is in Christ Jesus : and again , We have Redemption thorow his Blood , even the forgiveness of our Sins , according to the riches of his Grace . By which we may gather , that when these things come to be in their own Purity among us ; that is , when Grace runs clear without the dirt and mud of the Traditions of men commixed therewith , then will all that hold up false and erronious Opinions , be washed away : for this River will not onely wash away the sins and filthiness of those that are truly gracious , but it will also destroy the Heretick and erronious Person ; it will be to them at that day as the red Sea was to the Egyptians of old ; which Sea , though it was a Wall on this hand , and on that , to the Children of Israel , yet it destroyed the Egyptians that assayed to go thorow it , as Israel did . The reason also why we are at this day in such confusion in matters of Religion , it is for want of the clear and pure streams of this River of Water of Life ; all which will be mended when there is but one River to water this City , and that too the pure River of the Water of Life , in all its streams as clear as Crystal ; then shall all drink-in all things into one Spirit , and be watered with the same Dews of Heaven . Thus much of the Water of Life that belongeth to this Jerusalem . Vers. 2. And in the midst of the Street of it , and on either side of the River was there the Tree of Life , which bare twelve manner of Fruits , and yeilded her Fruit every month ; and the Leaves of the Tree were for the healing of the Nations . This Tree of Life is the Lord Jesus Christ ; and that he is here called a Tree , rather then by other of his Names , it is to shew us how fruitful and exceeding advantagious he in all his Benefits will be to the Inhabitants of this City : this is that Tree under whose Branches the Fowls of Heaven shall now most safely lodge , and finde relief from the hot and fainting Beams of the persecuting Sun of this world , as the Word doth there inform us . Now before I come to speak to this Tree touching the manner of its Fruit , and it s often bearing , with the efficatiousness of its Leaves , which here he saith doth heal the Nations ; I will take notice of one or two general things that lie before me , from the standing of the Tree in the midst of the street of this City . First then , In that he saith this City hath a Tree of Life in it ; He alludes to the Garden of Eden , the pleasant Paradise that God began the World withal ; whereby he signifieth , that as the World began with a Paradise , so also it shall end with a Paradise , when Sin and Satan have done their worst : This New Jerusalem shall be the wind-up of the world , and in it shall stand the Tree of Life , as well as there stood one in the goodly Garden which was the beginning thereof . In which Paradise there shall be no Tree of Knowledge , or the Law of Works to bear sway , and to cause that the Sons of God shall be thrust out thence for their eating of its forbidden Fruits ; no , the Tree of Life alone shall here bear sway , and rule ; whose Fruit is only healthful , and the Leaves thereof for Medicine . Now this Tree of Life being in the midst of this City , it signifieth that the Inhabitants of it shall be sweetly shadowed , refreshed and defended with its coolness , and also sweetly nourished and comforted with its dainties : And hence it is that the Scriptures do hold him forth in his benefits to his Church , under these very notions : As the Apple-tree is among the Trees of the Wood , so is my Beloved among the Sons . I sate down under his shadow with great delight , and his fruit was sweet to my taste . Indeed the shadow of this Tree of Life , as always it is refreshing to the tempted and weary , so now it will be far more : They that dwell under his shadow , shall return ; they shall revive as the Corn , and grow as the Vine , and the scent thereof shall be as the Wine of Lebanon . Mark , 1. His shadow will make us return , that is , to our first Love ; to the dayes of our youth , to our young , fresh , tender , and flourishing Faith , Love and Self-denial , that we received in the dayes of our Espousals . 2. As it will make us return to these , so it will make us revive in these ; they shall return , and revive ; they shall revive as the Corn ; as the Corn doth when in the heat of Summer after long scorching , it it covered with cool Clouds , and watered with the bottles of Heaven . 3. As is shall make them return and revive , so it shall make them grow ; they shall grow as the Vine , that is , speedily , fruitfully , and spreadingly . 4. This is not all , but the smell of Saints in those dayes shall be excellent , They shall revive as the Corn , they shall grow as the Vine , and shall send forth their scent as the Wine of Lebanon . This Tree is a Perfuming-Tree , and makes them also that abide under the shadow thereof , to smell as sweet-smelling Myrrh ; it makes them smell as the Wine of thy Grace , O Lord , and as the fragrant Oyntments of Heaven . When the Spouse did but touch where her Lord had touched afore her , it made her hands drop with Myrrh , and her fingers with sweet-smelling Myrrh . O they will be green , savoury , reviving , flourishing , growing Christians , that shall walk the street of New-Jerusalem ! I am , saith he , a green Fir-Tree , from me is thy Fruit found . But again ; As he shall be thus profitable to his People for shadow and reviving ; so he will be in the midst of the Street of it for food , for refreshing , and replenishing that way . I sate down under his shadow with great delight , said she , and his fruit was sweet to my taste . Ezekiel tels us , that this Tree is all Trees ; And on the bank of the River , on this side , and on that , were [ all Trees ] for meat . Indeed Christ is all Trees ; yea , there is more to be found in him for the food of the Soul , than there can be on all Trees for the food of the Body . He is a Fir-tree for tallness , greenness and strength ; He is an Olive for fatness , a Vine for sweetness and goodness ; for therewith is refreshed the heart both of God and man. What shal I say ? he is the Almond-tree , the Fig-tree , the Apple-tree , all Trees ; The Tree of Life also in the midst of the Paradise of God. To conclude . Seeing Christ is said to be in the midst of the Street of this City , it sheweth unto us with what , at all occasions , the actions of the Saints of this City shall be seasoned . The Street , you know I told you , is the Way of Holiness in this City ; the place of Spiritual recreation and solace . Now in the very midst of this Street there stands this Tree , which being thus , it sheweth us how wonderfully Christ , as a Tree of Life , will be in all the words and deeds of the Inhabitants of this Jerusalem ; they will walk in Christ , they will talk in Christ , they will do all they do in Christ ; or rather Christ will be found in all their wayes , even as the Tree of Life is found in the midst of the Street of this City : they shall walk up and down in my Name , saith the Lord. Again , In that this Tree is said to stand in the midst of the Street , it sheweth unto us how common and free his benefits will now be also . The Plumbs , and Figs , and Grapes and Apples of this Tree , will be open to every Passenger ; not a Boy nor a Girl that now shall play in thy Street , O Jerusalem , but shall eat of the Fruits of the Tree that stands in he midst of thee , as of common * things . And in the midst of the Street of it , and and [ on either side ] of the River was there the Tree of Life . As this Tree doth stand in the midst of the Street of this City , so it also standeth one each side of the River of the Water of Life , of which you have heard before . Now when he saith , the Tree is on either side of the River ; whence by the way note yet again , That both the Water of Life , and also the Tree of Life , they are both to be enjoyed by the Inhabitants of this City in the way of Holiness ; the Tree is in the midst of the Street , and the River runs thorow or between the very tables of the heart of this Tree of Life ; on either side of the iver was there the Tree of Life . Again , In that it is said that this Tree of Life is on either side of the River ; it argueth that they who come at any time at this River for water to quench their thirst , and to make them live , they must come to it by the Tree of Life , which is Christ. In more easie terms , read it thus ; There is none can partake of the Grace of God but by the man Christ Jesus , which is this Tree of Life ; for this Tree , this Christ , doth stand on either side of the River , to signifie that all Grace to us comes thorow his bloody Wounds , Death and Victory . I am the Way , saith Christ , the Truth and the Life , no man cometh to the Father but by me . And on either side of the River was there the Tree of Life . Mark , But one Tree , and yet such a Tree whose body reached as far as the River reached ; indeed Ezekiel saith this Tree is all Trees for meat , yet not to shew that there is more Trees of Life than one , but to shew that all that can be thought of that is good for soul-nourishment is to be found in this one , that is in Christ Jesus : and it is further evident , that though he saith all Trees , as if he meant many , yet he spake but metaphorically , to shew thereby the fulness of Christ ; because , John doth understand him so , calling it one Tree , to wit , the Tree of Life . But mark again ; so far as the River goes , so far the Tree goes , so that where you cannot find the Tree of Life , be sure there is none of the Water of Life . No Christ , no Grace ; He that hath the Son hath life , but he that hath not the Son shall not see life , but the wrath of God abides upon him : For on either side of the River was [ there ] the Tree of Life . Which bare twelve manner of [ Fruits . ] This word , Fruits , it may be taken two ways , either as it relates to God , or as it relates to man ( for as I said before , the Fruits of this Tree refresheth the heart both of God and man. ) Now if it be taken with reference to God , then it signifieth the compleat satisfaction that by the worthiness of the Fruits of the Passion of Christ is given to God for the salvation of the Church ; this City of God. He suffered to finish transgression , to make an end of sin , and to bring in everlasting Righteousness ; by this , I say , is the heart of God refreshed , and in this doth it rest . 2. If Fruit here be taken with reference to men , then it signifieth the Happiness and Glory that those for whom he dyed and rose again , should receive by this means . His Fruit I have shewed you is sweet to the taste of his Church , which Fruit is the effect of his undertaking for Sinners , and the comfortable savour of it in the soul. Which bare [ twelve ] manner of Fruits . In that he saith , the Fruits are twelve , he herein alludeth to the twelve Tribes of the Israel of God ; for which twelve Tribes here will be found a suitable measure of Food , healing Food : I will multiply the Fruit of the Tree , saith God , and also the encrease of the Field , that you may receive no more reproach of Famine among the Heathen . Again , These that John calleth twelve manner of Fruits , the Prophet Ezekiel calleth , all manner of Fruit for meat : For indeed , as I shewed before , there is that to be found in Christ , both for fulness and variety , that is not to be found in Heaven and Earth beside . Here is Fruit for Body , Fruit for Soul , Fruit for Babes , Fruit for Strong-men , Fruit for Fathers , yea , for glorified Saints and Angels : Fruits , variety of Fruits , even twelve manner of Fruits . 2. By twelve manner of Fruits , he doth also allude to the Apostles , who are called , twelve , and are those who have made provision for the House of God according to the twelvefold manner of the Dispensation of God unto them , and of the twelve fold manner of Operation of that holy Spirit , which wrought in every one of them severally as he pleased : which twelve were before figured out unto us by the twelve Officers of King Solomon ( the Type of Christ ) which twelve were to make provision for the House of the King according to the season of the year , and each man his month in the year . Which very thing the holy Ghost also doth here cast his eye upon , & that makes him bring in the words of every month , saying , it yeeld● its Fruit every month : For indeed , what ever you reade of , concerning this City in this description of John , you find something or other in the Writings of the Prophets that giveth ground for such expressions . Wherefore seeing the Officers of Solomon were twelve , and the Apostles of Christ twelve also ; and seeing the Officers of Solomon made provision for his house , each man his month in a year , and the Fruits of this Tree of Life is called twelve manner of Fruits : I do take the twelve manner of Fruits here to be signified by the provision of Solomon's Officers according to the twelve seasons of the year , and they a Type of the twelvefold Doctrine of the twelve Apostles of the Lord Christ , for it is their Doctrine that is the bread of the Church , yea , the milk for the Babe , and the strong meat for men . And yeelded her Fruit every month . As this confirmeth what I have said before ; so it further sheweth us these three things . First , That the effectual Fruits of Christ for the saving of the world , they are to be had especially , at certain seasons : It yeelded her Fruit every Month. Secondly , It sheweth also that at the building of this Jerusalem , these Seasons will be very thick and quick ; she yeelded her Fruit every month . Thirdly , It sheweth us , also , the abundance of provision that this holy City shall then enjoy from the Tree of Life , even all manner of Fruit , every Month. 1. For the first , That the Gospel hath and will be especially effectual at certain Seasons for the saving of the sons of men : it is shewed us by the descending of the Angel into the Pool of Bethesda to trouble the water , which as it was at certain seasons , so he that in those seasons first stepped in , he only was made whole o● whatsoever disease he had . It is shewed us also in that Parable of the Lord 's hiring men to work in his Vineyard ; which time of hiring , though it lasteth in general from the first hour to the eleventh yet so , as that there were vacant seasons between hiring-times , and hiring-times quit thorow the whole day ; he went out at the first , third , sixth , ninth , and eleventh hour , and not at every hour to hir● Labourers . For as God hath appointed out before hand the number of his Elect so also he hath determined in his good pleasure the day of their bringing in , and will then have them as certainly as the wild Ass is found in her month . Of which times and seasons , because men are ignorant , therefore they should with all faithfulness wait upon God in all the seasons of his Grace for their souls , even as he did for his body ; who because he would be there at all seasons , brought thither his bed and couch to rest there . Secondly , As by the Fruit of this Tree being yeelded at certain seasons , We may gather that there are certain seasons in which the Word in an especial manner shall be blessed and made successful to the salvation of many souls : So again , in that he saith , This Fruit is yeelded every month , it signifieth that in the days of the building of the City , the New-Jerusalem , these Seasons will be very thick and quick . Lift up thine eyes , saith God to this City , all these gather themselves together , to come unto thee ; thy sons shall come from far , and thy daughters from the ends of the Earth . All the Flocks of Kedar shall be gathered together unto thee ( so that thou wandering by , shalt say ) Who are these that flie as a cloud , and as Doves to the windows . For I will make thy Mountain a way , and my high ways shall be exalted . Behold these shall come from far , and lo these from the North and the West , and those from the Land of Sinim . Thirdly , In that she is said to yeeld not only Fruit , but all manner of Fruit ; and that not only one manner of Fruit now , and another then , but all manner of Fruit , and that , every month : it argueth also , that at this day Jerusalem shal have abundance of heavenly and spiritual provision , and of variety of dainties for her solace and refreshment ; alwayes new , I say , and immediately from the Tree . The Fruits of the Vine shall at that day be upon the Mountains of Samaria , and shall be eaten as common things , saith the Prophet . Fear not , O Land , be glad and rejoyce ; for the Lord will do great things . Be not afraid , ye Beasts of the field , for the Pastures of the Wilderness do spring : for the Tree beareth her Fruit ; the Fig-Tree and the Vine do yeeld their Strength . Be glad ye Children of Zion , and rejoyce in the Lord your God ; for he hath given you the former and the latter rain moderatly , and he will cause it to come down to you , the rain , the former and the latter rain in the first month ; and the Floors shall be full of Wheat , and the Fat 's shall overflow with Wine and Oyl . And I will restore unto you that which the Canker-worm , the Catterpillar , and the Palmer-worm hath eaten , and you shall eat in plenty , and be satisfied , and shall praise the Name of the Lord. And then shall every one , not only , sit under his own Vine and under his own Fig-tree , but from thence they shall call each to other , to give to each other their dainties , and none shall make them afraid . And the Leaves of the Tree were for the healing of the Nations . By Leaves here , we may understand the blessed and precious Promises , Consolations and Encouragments that by vertue of Christ's undertaking for us , we have every where growing upon the new Covenant ; which Promises and Encouragments they are , and will be , most freely handed to the wounded conscience that will be tossed upon the restless waves of doubt and unbelief , as was the Olive-leaf by the Dove brought home to Noah , when he was tossed upon the waves of that outragious Flood that then did drown the world . But again , by this word , the Leaves , You may conceive , that still he hath his eye to the Paradise in which at first God placed Adam and his Companion , for 't was to Leaves they fled for covering , after they had transgressed against their Maker . Now then , in his saying the Leaves are for healing , it is as if he had said , the Paradise that will be towards the latter end of the world , will far outstrip the Paradise that first was planted in the begining thereof ; for as the Tree of Life , which is the Christ and Saviour , shall stand where did the Tree of the knowledge of Good and Evil , which is the Old Covenant , and Law of Works : So the Leaves of this Tree shall be for healing , and for covering the nakedness of poor transgressors ; though the Leaves that Adam found in the first Paradise , do what he could , did leave him naked . Christs Leaves are better than Adams Aprons . Ezekiel saith , that these Leaves are for medicine , that is , they are for healing , saith John ; the which may most fitly be applied to the blessed promise of Grace , for as a Leaf for Medicine , when applied to a sore in the body doth supple , molify , and heal the wound ; so the word of Promise when rightly applyed to the soul , it doth supple , molify and heal the wounded conscience ; He sent his word and healed them , and delivered them from their distractions . O that men would praise the Lord for his goodness , and for his wonderous works to the Children of men ! Psal. 107. 20 , 21. And the Leaves , &c. There is yet another Mystery lieth in these words . He doth not say , And the Fruits thereof are for the healing of the Nations , but the Leaves ; by which he would have us to understand , that all the benefits , and priviledges that we do here receive from Christ , they are as inferior to the Glory we shall have from him when we come to Heaven , as inferior , I say , as the Leaves are to the Fruit. Again , The comfort and sweetness that at any time we receive from the Lord , it is not before , but after a Promise is suitably applied , even as the Fruit of the Tree with which the body is comforted , is not before , but after the Leavs have put forth themselves . Wherefore Christ might well say to Nathaniel ( and that after he had received some refreshment from a Leaf ) Thou shalt see greater things than these ; and Paul , That yet a far more exceeding and eternal weight of Glory is laid up for all Believers : for indeed , indeed , the Glory that God hath prepared for us against the day of God , it doth , and will more outstrip the most high Enjoyment of the highest Saint in New-Jerusalem ( notwithstanding their Enjoyment will be so eminent ) than doth the sweetest Fruit outstrip the Leaf that hangeth on that Tree : And the Leaves of the Tree were for the healing of the Nations . If the Leaves be so good , O Lord , let us enjoy the Fruit ; and not a little , or earnest , but the whole Harvest thereof in thy Kingdom . Thus much touching this Water and Tree of Life . Vers. 3. And there shall be no more Curse , but the the Throne of God shall be in it , and his Servants shall serve him . This is the conclusion of the whole Discourse ; and it sheweth unto us the blessed effect of the blessed recovering of this City to her first and primitive state . These words therefore , they are only applicable to this state of the Church . For there hath no state of the Church been yet in the world , but that state hath been liable to a Curse ; but this state , to wit , the state she will be in at her building again , wil be a state without parallel , a state properly her own . And there shall be no more Curse . By Curse in this place we are cheifly to understand , not the taking away of the Curse , the eternal Curse which separates between God and the soul for ever ; for so the Curse in this sence hath always been taken away , by vertue of the terms , the general terms of the New-Covenant , and that in common for every Saint in all ages : But by Curse here , we are to understand that , or those Curses , that do , and have frequently befallen the Church for her Sin and Apostacy ; as namely , the giving up his People to their own darkness and ignorance ; his suffering them to swerve from his true Worship and Ordinances ; his giving them up into the hand of those that hate them , to become among them a hissing , a taunt , a reproach , and a by-word , as it is at this day : his taking away from them the means , to wit , the outward Word of the Gospel , and suffering them to be even at the point to famish for the want thereof . These and other things are the Curses that he here saith shall be no more among his People ; for indeed they shall not , because the Gospel-Pattern shall never be removed more ; nor their Light to see , nor their Love to practise , never be diminished more ; Their defence , also , shall be the munition of Rocks ; bread shall be given them , and their waters shall be sure : As here , you find the Tree & River of the Water of Life are fixed now in the midst of this City . Wherefore now the Church ( as I have all-along shewed you ) shall have her Sun at the height ; her Light as the light of seven dayes , and shall go no more down for ever : Also she shall never be pulled down ; She shall be a Tabernacle that shall never be pulled down , neither shall one of the cords thereof be loosed , or one of her stakes again removed . There shall be no more Curse . But the Throne of God shall be in it . Indeed , here lieth the reason of all blessedness to any People , even the Presence of God. Now the Presence of God is with his People , either at times and seasons , or all together : He will not be to this City a God of times and seasons , even like a wayfaring man that tarries but for a night , as He used to be to his People of old , but here he will abide , rest , and dwell , I will dwell in the midst of Jerusalem , and my House shall be built in it , saith the Lord ; and again , I will dwell in the midst of Jerusalem for ever : wherefore John considering this , he saith , there shall be here no more any Cnrse , but the Throne of God. God will now when he returneth to Jerusalem , bring his Seat with him , to signify his sitting down in the midst his People , to be their company-keeper for ever . But the Throne of God shall be in it . By this word Throne , we are to understand , yet further , these particular things . First , How blessed a state this City will be in at all times , for the answer of of prayer ; the Throne of God will be in the midst of them ; the Throne of Grace , the Mercy-Seat , they will be open now to all the Inhabitants of this City ; yea , the fame thereof shall so spread , that it shall be rumored among all Nations , that in Jerusalem God will be found speedily ; that in Jerusalem the God of Heaven and eternal Mercy is found at all times by them that seek his face . My House , saith he , shall be called , a House of Prayer for all Nations . Yea , many People , and strong Nations shall at that day come to seek the Lord at Jerusalem , and to pray before the Lord. And at that day , the very Fasts of the House of God , shall be to the House of Judah , Joy and gladness , and cheerful Feasts ; therefore Love , Truth and Peace . Secondly , The Throne of God being now established in this City , what a government , what rule , what a life of holiness & godliness , what dread and majesty will now be in the hearts of all the Sons o● this City ! How to an hairs breadth wil he command and guide them with his eye at all times , when they should either turn to to the right hand or to the left : What Wisdom ( I say ) what Holiness , what Grace and Life will be found in all their words and actions ? The Throne of God is among them , from which there will come continual influence , light and splendor into all their hearts . Hear the Word of the Lord , O ye Nations , and declare it in the Isles afar off . He that scattered Jacob , will gather him , and keep him , as a Shepherd doth his Sheep : for the Lord hath redeemed Jacob , and ransomed him from the hand of him that is stronger than he . Therefore they shall come , and sing in the height of Zion , and shall flow together to the goodness of the Lord , for Wheat , and for Wine , and for Oyl , and for the young of the Flock and of the Herd ; and their soul shall be as a watered Garden , and they shall not sorrow any more at all . Thirdly , The Throne of God being in this City , there is also thereby discovered what sway and commanding an Authority this City will have at this day , ( as I have already shewed you ) over all the Earth : The Lord shall roar out of Zion , and shall utter his voice from Jerusalem , and the Heavens and the Earth shall shake ; but the Lord shall be the Hope of his People , and the Strength of the Children of Israel . This was figured forth by the Throne of Solomon , in the days when that City was in its prosperity ; which Throne , to shew the majesty and commanding awe that then that City had over all , both far and near ; it had for the bearers of the steps twelve Lions , six on this side , and six on that side of the Throne . This City shall then be the Head and Chief , but the Tail and Reproach no more : Glorious things are spoken of thee , O City of God. And his Servants shall serve him . That is , him only : Indeed his Servants serve him always , but yet withal they do too too often serve with the wills and lusts of men even in their Service and worshipping God ; that is , they serve him in much Affliction , Temptation , Fear and Persecution , but then they shall serve him without any of these : Yea , they shall take them Captives whose Captives they were , and they shall rule over their Oppressors . And it shall come to pass in that day ( O City ) that the Lord shall give thee [ REST ] from thy Sorrow , and from the hard Bondage wherein thou wast made to serve , and thou shalt serve the Lord thy God without fear in Holiness and Righteousness before him all the days of thy life . And they shall see his face . This also argueth a very great dispensation of Grace and Mercy to this Jerusalem . When God did deliver up his People into the hand of the King of Babylon , he said , it should be done in fury and in anger , and that for their wickedness he would hide his face from his City . Wherefore by the sight of his face here , we are to understand that glorious visible appearance of God that then will be for this City and People in the face of all the world : For by the Face of God , we are to understand the discovery of his Severity , Providences and wonderful Out-goings among the sons of men ; as also the glorions breaking forth of Grace , Mercy and Forgiveness thorow Christ Jesus ; all which , the People of God shall then most marvellously see and behold . First , They shall see his Severity and Judgments upon the Whore. Secondly , They shall see how God by his strange Judgments and works of Wonder hath brought this about : Who shall not fear thee , O Lord , and glorify thy Name ? for thou only art holy ; for all Nations shall come and worship before thee● for thy Judgments are made manifest . † They that are delivered from the noise of Archers in the places of drawing water ; there shall they rehearse the righteous Acts of the Lord even the righteous Acts towards the Inhabitants of his Villages in Israel . Thirdly , And as for his Mercy , they shall see that their Horn is exalted , and that they are neer to him . Praise ye the Lord. And his Name shall be in their foreheads . And his Name ] That is , his Fear and Image , it shall appear in all their doings . Sometimes he saith he will write his Fear and Law in their hearts and minds . Which Fear and Law is all one with that which in this place he calleth his Name in their foreheads . The forehead of a man is the place , above all parts of the body , that is most naked and plain to be beheld of all that pas● by ; wherefore when he saith their Fathers Name shall be in their foreheads ; it is , as if he had said , The Profession of my People shall now be open , and the beauty of it apparent to all beholders ; I will make them , saith God , a Name and a Praise among all the People of the Earth , when I turn back your Captivity before your eyes . Every Face shall then shine with Oyl , as well as every heart be replenished with Milk and Wine . This was held forth by the Memorial that the Israelites were to wear at God's command , between their eyes : Which Memorial , was the Doctrine of Unleavened-Bread , and of the Paschal-Lamb , the Doctrine of Faith and Holiness . Wherefore by Name here , he means the Faith and Holiness of the Gospel , which in those days shall walk openly with Honour , with Reverence and Esteem before all men . At this day the World will , as I have said , be so far off from opposing and persecuting , that they shall wonder and tremble and fear before this People ; yea , be taken , affected , and pleased with the welfare of this Beloved . The Mountains and the Hills shall break forth before her into singing , and all the Trees of the Field shall clap their hands : All Nations shall call them blessed ; for they shall be a delight some Land , saith the Lord of Hosts , Malac. 3. 12. The Waters of Noah shall now be no more , the tumultuous Multitudes shall now be gone , and there will be no more Sea : Now therefore the Doves may be gathering their Olive-branches , and also find rest for the soals of their feet , while the Ark shall rest upon the Mountains of Ararat . The Wolf shall ( now ) dwell with the Lamb , and the Leopard shall lie down with the Kid ; the Calf and the young Lion , and the Fatling together ; and a little Child shall lead them . The Lion shall eat straw like an Oxe . And the little Childe shall play at the hole of the Asp , and the weaned Childe shall put his hand into the Cockatrices den . They shall not hurt nor destroy in all my Holy Mountain , saith the Lord. Blessed is he whose lot it will be to see this holy City descending and lighting upon the place that shall be prepared for her situation and rest ! Then will be a Golden World ; Wickedness shall then be ashamed , especially that which persecutes the Church : Holiness , Goodness , and Truth , shall then with great boldness , countenance , and reverence , walk upon the face of all the Earth . From the rising of the Sun , even to the going down of the same , my Name shall be great among the Gentiles ; and in every place Incense shall be offered to my Name , and a pure Offering : for my Name shall be Great among the Heathen , saith the Lord of Hosts . 'T will be then alwayes Summer , alwayes Sunshine , alwayes pleasant , green , fruitfull , and beautiful to the Sons of God. And it shall come to pass in that day that the Mountains shall drop down new Wine , and the Hills shall flow with Milk , and all the Rivers of Judah shall flow with Water ; and a Fountain shall come forth of the House of the Lord , and shall water the valley of Shittem ; and Judah shall dwell for ever , even from Generation to Generation . And the name of the City shall be from that day , THE LORD IS THERE . [ Oh Blessedness ! ] And he said unto me , These sayings are faithful and true . And the Lord God of the holy Prophets sent his Angel to shew unto his Servants , things that MUST SHORTLY be done . I conclude therefore with that earnest Groan of Moses the Man of God : O satisfie us early with thy mercy , that we may rejoyce , and be glad all our dayes ! Make us glad according to the dayes wherein thou hast afflicted us , and the years wherein we have seen evil . Let thy Work appear unto thy Servants , and thy Glory to their Children ; and let the Beauty of the Lord our God be upon us , and establish thou the work of our hands ; yea , the work of our hands , establish thou it . Amen . THE END . Notes, typically marginal, from the original text Notes for div A30152-e150 1 Cor. 1. 27 , 28. Mat. 11. 25. & 21 15 , 16. Mal. 1. 12 13. Ezek. 8. 17. Mat. 11. 19 Isa. 37. 22. Ezek. 22. 7 , 8 , 9 , 10 11 , &c. Isa. 66. 10 11. Notes for div A30152-e2010 John qualified for this Vision . When God calls to Work , he fits for Work. Mark 4. 34. † Luk. 2. 25 , 26 , 27 , 28 , 29 , 30 , 31 , 32 , 33 34 , 35 , 36 37 , 38. Exod. 19. 3. Deut. 32. 49. 2 Cor. 10. ● , 6. Jerusalem considered in general . † Eph. 3. 15. Jerusalem is to be considered more particularly . † Ephes. 3. 19. Rev. 13. Why the Church at this day is called by the name of a City , rather than a Woman , Temple , House , or the like . Ezek. 27 Rev. 18. 2 , 3. * Psa. 50. 2. Deut. 9. 1 , 2. Num. 13. 28. Isa. 60. 12 Ezr. 3. 1. Neh. 12. 1 Mat. 20. 17 , 18. Luk. 19. 28. & 10. 30. Hebr. 7. 6 , 13 , 14. Isa. 45. Neh. 3. 5. Isa. 58. 8. to 14. Rev. 11. Joh. 14. 18. Dan. 3. 25. Isa. 27. 7 , 8 , 9. Rev. 2. 10 Zech. 4. 2 Zech. 8. 3 Judg. 7. Mich. 2. 12 , 13. Isa. 42. 13 14. Isa. 31. 4 , 5. Zech. 12. 8. Zeph. 3. 8 Joel 3. 16 Zech. 4. 6 Josh. 2. 8 , 9 , 10 , 11 , 12 , 13. Josh. 9. 22 , 23 , 24 , 25. Rev. 20. 3. Ezek. 1. 4 Ver. 13 , 14 Vers. 22. Vers. 26. † Ezek. 40. 3. * Ezek. 47. 1. Ver. 12. The light of the Church shall be according to the purity of the Word . Isa. 52. 8. & 30. 26 Isa. 32. 3 , 4. Isa. 33. 5 , 6. The Way out of Babylon a pleasant Way * See Verse 2. Eccles. 7. 11. Welcome will be that Light that doth shew us the Way out of Babylon . Dan. 12. 4. Isa. 32. 15 Isa. 29. 24. Ezek 37. 19 , 20 , 21 Isa. 11. 9. 13. Zeph. 3. 8. 2 Thess. 2. Rev. 18. 1 , 2 , 3 , 4. Num. 20. 18 , 19. Num. 21. 22. Ezra 4. 7 * See more of this hereafter . Isa. 60. 3. Zeph. 3. 17. Num. 21 , 22 , 23 , 24 &c. Isa. 27. 4. Rev. 14. 4 Exod. 40. 36 , 37 , 38 Cant. 6. 9 , 10. & 3. 6. & 8. 5. Jer. 29. 10. Jer. 31. 12 Isa. 58. 11 Of her Defence . Gen. 3. Ezek. 37. 1 , 2. Jer. 39. ● & 52. 7. Isa. 26. 1. Act. 4. 12. Zech. 2. 5 2 King. 6. 17. The Reason of two Walls . Isa. 22. 10 11 , 12. Amos. 9. 9 Two Walls made one . The reason why they both are made one . Rev. 20. 1 ▪ 2 , 3. The Wall is great and high ▪ Deut. 1. 28. Heb. 7. 26 ▪ Job 11. 8 ▪ The height of the Wall. The Gates of the City . Jer. 17. 19 , 20. What the Gates sig nifie . Twelve Gates . Neh. 3. 13 ▪ 28 , 29 , 31. & 12. 37 ▪ 39. Why Twelve Gates . Exod. 12. 48. Gal. 3. 7. Rom. 4. 16 The twelve Gates do answer the twelve Tribes . Hos. 9. 17 Isa. 57. 14 The Angels , and what they are . Why the Angels are said to be Twelve . Ezek. 34. 17 , 18. Exod. 15. 27. Isa. 12. 3. Hos. 6. 11 Psal. 80. 2. Why the twelve Angels stand at the twelve Gates . Mat. 18. 18. Joh. 20. 23. Mark 13. 34. 2 Chron. 23. 19. Psal. 100. 4 , 5. Isa. 27. 13 Ezek. 48. 31. Zech. 13. 6. Gal. 3. 7. Rom. 2. 28. 1 Pet. 2. 9 , 10. Why the Gates look every Way . Ezek. 10. 11. Mat. 28. 19. Joh. 11. 12. Luk. 10. 1 1 Kin. 7. 23 , 24 , 25 Why there is three Gates looking every Way . 1 Joh. 2. 12 , 13 , 14. The foundations of the Wall. Mat. 7. 24 , 25. It is the Doctrine of the twelve Apostles that holds up the Wall of New Jerusalem . The Doctrine of the XII , the purest of all other . 2 Cor. 3. 13 , 14 , 15. Num. 12. 6 , 7. Mat. 11. 11. Luk. 24. 39 , 40. The XII went beyond all others in their Experience . 1 Thess. 3. 8. Gal. 1. 8. The foundation may not be altered . The Names of the XII , as the Broad Seal of Heaven . 2 Thess. 3. 17. Gal. 6. 11. 1 Cor. 9. 1 Gal. 5. 2. 2 Cor. 11. 5. Gal. 6. 11. Ephes. 2. Isa. 49. 16 How you are to understand the word Twelve . Rom. 11. Jam. 1. 1. 1 Pet. 1. 1. Act. 13. 16 , 26. Rom. 1. 16 Rom. 2. 10 No Preacher now allowed , but he that can preach the Doctrine of the XII . A Golden Reed . This Golden Reed is the Word of God. Ezek. 40. 3. Why the measuring-Line of New Jerusalem in special , is called a Golden Reed . The City measured Hos. 6. 5. Rev. 11. 1. Isa. 28. 17 , 18. Amos 7 : 7 , 8 , 9. † This is that which a little before is called the new Heaven and a new Earth . The Gates measured Mat. 23. 14. 2 Chron. 29. 7. 2 Kings 18. 16 The Wall measured Exod. 27. 1. & 38. 1 1 King. 7. Ezek 40. 42. Psal. 119 96. By breadth is to be understood the perfection of the Word , and by length the compleatness of the Saints obedience Luk. 1. 6. & 2. 37. 1 Cor. 1. 30 Rom. 7. 16 Rom. 13. 10. Zech. 2. 2 A second measure . A portion measured out for the City . Rom. 12. 3. Eph. 4. 7. 2 Cor. 4. 17 † See Josh. 15. to Chap. 19. * Joh. 14. 1 , 2 , 3. Ezek. 45 , 46 , 47. Luk. 24. 13. Joh. 11. 18 Joh. 20. 15 , 16. Amos 4. 3 Jer. 31. 18. Song 2. 5. Ezek. 34. 14. Zech. 10. 1 Isa 30. 24. Mic. 4. 4. Ezek. 47. 8 , 9 , &c. Ezek. 48. 18 , 19. Psal. 19. 11 Jam. 1. 25. Psal. 65. 11. Isa. 64. 5. † Heb. 9. 24. Mat. 6. 10 A third measure . 2 Kin. 23. 10. Isa. 30. 33. A broad Wall against Tophet , to keep the Sanctuary . Ezek. 11. 16. Heb. 6. 18 Why this Wall is said to be 144 Cubits . Rev 14. 1 , 2 , 3. Rev. 7. Heb. 7. 25 26. The profit of the broad Wall. Satan bound as Deceiver Persecutor , and a Temptor to blasphe my and unbelief . Rev. 20. 1 , 2 , 3. Rom. 16. 20. Rev. 21. 4 Object . Answ. The benefit of having Satan thus bound & tied up . Mark 1. 12 , 13. Col. 2. 14 , 15. Luk. 23. 44. Mark 14. 33 , 34. Corruptions shall now also be greatly weakened Numb . 11 14 , 15. Isa. 32. 13 14 , 15. Zec. 12. 8. Isa. 33. 24 † Joh. 12. 48. Joh. 5. 27 Rev. 21. 9 The Glory of the Wall. 1 Cor. 1. 30 Heb. 11. 10 Heb. 3. 4. The building of the Wall. Psal. 74 : 4 , 5 , 6 , 7. Zec. 14. 9 ▪ Rev. 11. 15. Zech. 9. 7 , 8. Ezek. 28. 2 , 3. 2 Thes. 2. 4. The Names and Attributes of the Father and Son , the Towers of this Wall. Song 1. 10 1 Pet. 2. ● 1 , 2. Neh. 2. 8. The Saints shall set up their Banners on these Towers . Psal. 20. 5. Song . 6. 10 Altar-work , Temple-work , and City-work . What Altar-work is . Ezra 3. 1 , 2 , 3 , 4 , 5 , 6. What is Temple-work . Act. 19. 9 Rom. 1. 7 2 Cor. 6. 14 , 15 , 16. 1 Cor. 12 13. Act. 2. 40 Eph. 2. ▪ 21 , 22. 1 Cor. 5 11 , 12 , 13 Isa. 65. 19 20 , 21. Isa. 60. 14 Rev. 11. 1 , 2 , 3. Isa. 4. 5. Josh. 9. Neh. 4. 1 , 2 , 7 , 8 , 9 , 10 , 11. & 6. v. 1 to 13. Dan. 9. ●5 . Isa. 53. 12 The Glory of the City . Exod. 25. 31. to 36 Rev. 1. 2● Isa. 34. 10 to 17. Rev. 22. 15. Zech. 14. 14. Rev. 18. 2 Chron. 9 12. Luk. 22. 44. Mat. 12. 40. Esth. 2. 12 The glory of the Foundations . The Glory of the Foundations twofold . The Gospel darkned by the smoak of Antichrist . Amos 9. 10 , 11 , 12. 1 Sam. 2. 12 , 13 , 14 , 15. & 3. 1. Psal. 82. 5. Ezek. 28. 14 , 16. Isa 54. ● 11. † If you compare the stones you will find them ( some of them ) to differ in name , but know it is usual for one stone to go under 2 names ; and besides , the Greek doth give many things other names than doth the Hebrew text . Converts the garnishing of the foundations . Lam. 4. 1 , 2 , 3. 1 Pet. 2. 5. 1 Chron. 29. 2. 1 Thess. 2. 19 , 20. Isa. 54. 11. Malac. 3. 14 , 15 , 16 , 17. Job 28. 3 1 Pet. 21 5. 1 Chron. 29. 2. Isa. 34. 11. 1 Cor. 14. 12. Prov. 31. 29. 1 Cor. 15 10. 41. The Jasper does represent the Lord Christ up on several accounts . The first account . 1 Cor. 1. 23 , 24. 1 Cor. 3. 11. The 2d . account . The third account . The 4th account . The fifth account . 1 Kin. 7. 25. Exod. 28. 29. The sixth account . The 7th account . Rev. 4. 9 , 10 , 11. Rev. 5. 11 12 , 13 , 14. The 8th account . * Exod. 28. 20. † Heb. 12. 12. * Heb. 2. 10. Isa. 52. 12 & 58. 8. Exod. 14. 19. Phil. 2. 6 , 7 , 8 , 9 , 10 , 11. Touching the rest of the Foundations . Zech. 13. 3 , 4 , 5. † The differing nature and operations of these stones , do hold forth the differences of administrations and operations that was and will ever be among the true and holy Ministers of the Lord Jesus . The glory of the Gates . Christ a rich Christ to all that enter here Christ is beautifull to al that here do enter . Cant. 5. 10. 16. Rev. 18. 4 Ezek. 16 17. Nah. 3. 4. † Rev. 18. 12 , 22 , 23 Pro. 8. 35 & 3. 35. 1 Cor. 2. 8 Joh. 17. 24. Christ only can let in souls to the priviledges of his Church . As none can enter in but by Christ , so none can enter-in but by WHOLE CHRIST . Of the Glory of the street Prov. 1. 20 , 21. What is meant by street . Pro. 8. 1 , 23. and 9. 1 , 2 , 3. ● Neh. 8. The Gate . Psal. 86. 11. & 143. 8. Ezra 11. 20. Ezek. 37 24. Gal. 5. 25. Rom. 4. 12. Ephes. 5. 1 , 2. 2 Joh. 4. Rom. 6. 4. Why this street is called not many , but one . Dan. 9. 25. Eph. 4. 5 , 6. Act. 2. 24 & 32. 33. Philip. 1. 27. Rom. 15. 6. † 2 Chro. 5. 13. 1 King. 6. 30. Cant. 3. 10. Why the Street is called Gold. Psal. 119. 130. & 119. 9. Prov. 2. Isa. 64. 5. Prov. 3. 17. Cant. 7. 1 1 Pet. 1. 7. Rev. 3. 18 What is meant by Glass . The first Reason why transparant Glass . Isa. 24. 23. Rev. 8. 12. & 9. 2. † Exod. 6. 3. Rev. 5th and 6th chapters . Dan. 12 9 Jer. 30. 24. Jer. 23. 20. The second reason why Transparent Glass 1 Cor. 13. 13. 1 Cor. 12. 31. Rom. 13. 10. 1 Cor. 16. 14. Col. 3. 14 Rev. 15. 8 Ezek. 32. 18 , &c. The time when this City shal have no Temple . Zech. 11. 16. 1 Cor. 13. 10. What this excluded Temple signifies . Rev. 11. 1 2 , 3. Josh. 10. 12. Mat. 13. 10. Rev. 8. 12 Rev. 9. 2. 2 Cor. 4. 3 , 4. Psal. 19. 7 8. & 119. 130 Ephes. 4. 10 , 11 , 12. 2 Cor. 5. 19. Rom. 10 8 Act. 5. 20 2 Kin 4. 1 , 2 , 3 , 4 , 5 , 6. Josh. 10. 1 Rev. 12. 1. Psal. 121. 6. Song 6. 10 2 Cor. 5. 4 Mat. 5. 16 Luk. 12. 35. Phil. 1. 15 The Life of the Church compared to the Light of the Moon upon a double account . Prov. 4. 18. * See the Exposition of the 11 vers . Exod. 4. 33 , 34. 1 King. 8. 9 , 10 , 11. Rev. 9. 5. & 5. 13. Zec. 3 9. Rev. 5. 6. 1 Sam. 25 29. Col. 3. 3 , 4. Joh. 17. 24. Joh. 16. 22. Eph. 2. 1 , 2 , 3. 1 Cor. 6. 9 , 10. Tit. 3. 3. How the Nations shall flock to New-Jerusalē . Isa. 52. 15 & 60. 22. & 2. 2. Isa. 60. 21 Isa. 11. 9. Hab. 2. 14 Isa. 49. 14 15 , &c. Isa. 2. 1 , 2. & 14. 4 , 5 , 6 , &c. Psal. 102. 20 , 21 , 22 Rev. 11. 15. & 16. 17 , &c. Deut. 32 43. Isa. 60. 5. Isa. 53. 12 Isa. 66. 22 2 Pet. 3. 13. Isa. 25. 7. 1 King. 4. 20. Neh. 8. 10 , 12. How the Kings of the Earth shal flock into New Jerusalem . Psal. 68. 29. Isa. 49. 22 , 23. Psal. 72. 10 , 11 , 12 Isa. 47. 6 , 7. & 60. 1 , 2 , 3 , 4 , 5. & 62. 2. Isa. 52. 15. Psal. 138. 4 , 5. 2 Chron. 2. 11 , 12 , 13 , 14 , 15. Ezra . 1. 1 , 2 , 3 , 4. & 6. 1 , 2 , 3 & 7. 21. Psal. 102 13 , 14 , 15 Rev. 17. ● , 12 , 13 , 14. and 18. 3 , 9. Rev. 17. 14. 2 King. 9. 30 , 31 , 32 , 33. Jer. 50. 41 , 42. Rev. 18. 12 , 14 , 22. † That is , the Hobgoblins , or Devils Ezek. 22 6 , 7 , 8 , 9 , 10 , &c. Isa. 47. 1 , 2 , 3. ●●el 3. 1 , 2 , 3 , 4. † Ezra . 6. 7. Nah. 3. 3 , 4. Isa. 2. 4. Jer. 33. 16. Zec. 2. 4. & 14. 11. Jer. 51. 34 , 37. Isa. 35. 7. Isa. 35. 9 , 10. Lev. 26. 6. Isa. 32. 18 Isa. 60. 11 Isa. 60. 20. Ezek. 28 & 29. Jos. 10. Zech. 14. 7. Rev. 18. 22 , 23. 2. Chron. 36. 7. Ezr. 6. 1 , 2 , 3 , 4 , 5. and 7. 13 , 14 , 15 , 16. Ezek. 20 6 , 25. Cant. 4. 11. Isa. 66. 10 11 , 12 , 13. Rom. 11. 13 , 14 , 15. Cant. 8. 8 , 9 , 10. Psal. 61. 13. Cant. 2. 14. Isa. 27. 13 1 Kin. 10. 21. 1 Cor. 1. 1 2 Cor. 1. 1 , Eph. 1. 12. Phil. 1. 1. Ezek. 43. 10 , 11. Joel 3. 17 Zech. 14. 21. Ezek. 43. 12. Ezek. 44. 6 , 7 , 8. Lev. 14. 40. Num. 19. 22. Ephes. 5. 11. Heb. 12 15 2 Thes. 3. 6 , 14. 1 Cor. 5. 6 11 , 12 , 13 Ezra 2. 62 , 63. Nehem. 7. 64 , 65. & 2. 20. Rev. 22. 18 , 19. Rev. 3. 5. * Ezek. 46. 16 , 17. 1 Cor. 12. 7 Eph. 4. 9 , 10 , 11 , 12 1 Cor. 13 1 , 2 , 3 , 4. Mat. 25. 14 , 15 , 16 , 17 , 18. Isa. 61. 5. Joh. 8. 35. Ezek. 46. 16 , 17. † Heb. 6 4 , 5. Matth. 25. 1 , 2 , 3 , 4 , 5 , 6 , 7 , 8 , 9. Rev. 20 16. Eph. 1. 7. Isa. 41. 18 Ezek. 24 22 , 27. Psal. 48. 8 Zec. 13. 1 , 2. Zec. 14. 8 Ezek. 47 10. Isa. 60. 5. Ezek. 47 3 , 4 , 5. 1 Joh. 2. 12. 1 John 2. 13. Exod. 25. 22. Heb. 4. 16. Isa. 55. 1. Heb. 1. 2. & 10. 12. & 12. 2. Rev. 3 21 Isa. 64. 1. Rom. 3. 24. Eph. 1. 7. Heb. 11. 29 Mat. 13. 31 , 32. Cant. 2. 3. Hos. 14. 5 , 6 , 7. Hos. 14. 8 Ezek. 47 12. Hos. 14. 8. Rom. 11. 12 ▪ John 15. 1 , 2. Cant. 2. 13. Zech. 10. 12. * Jer. 31. 4 , 5. Col. 2. 3 , 9. John 1. 16. John 14. 6. John 3. 36. 1 John 5. 12. Judg. 9. 9 , 13. Dan. 9. 24 , 26. Matth. 3. 17. Ezek. 3● 30. ● King. 4. 7. 1 Thess. 2. 7. 1 Cor. 3. 2. Heb. 5. 11 , 12 , 13 , 14. Joh. 5. 4. Mat. 20. 1 , 2 , 3 , 4 , 5 , 6. Gal. 1. 15 , 16. Hos. 6. 11 Jer. 2. 24 Joh. 5. 8. Isa. 49. 11 , 12. Isa. 60. 7 , 8. Jer. 31. 5. Joel 2. 21 22 , 23 , 24 25. Zech 3. 10. Gen. 11. ●●n . 3. 7. Ezek. 47 12. John 1. 50. 2 Cor. 4. 17. Gal. 3. 13 Zeph. 1. 12 , 13 , 14 , 15 , 16 , 17. Isa. 43. 28 Jer. 29. 18. and 44. 8 , 12. Amos 8. 9 , 10 , 11 , 12 , 13. Isa. 33. 16. Zeph. 3. 17. Jer. 14. 8 , 9. Zech. 2. 10 , 11. Ezek. 43. 9. Isa. 56. 7. Zech. 8. 19 , 20 , 21 , 22. Isa. 48. 17 Jer. 31. 1● 11 , 12 , 13. Isa. 2. 9 , 10. Joel 3. 16 1 Kings 10. 18 , 19 20. Psal. 87. 3 Isa. 14. 23 Luke 1. 74 , 75. Deut. 31 17. Jer. 33. 5 1 Pet. 3. 12. Job 6. 8 , 9 , 10 , 11 , 12 , 13. Heb. 1. 1 , 2 , 3. 2 Cor. 4. 6. Rev. 15. 4. † Judg. 5 ▪ 11. Psal. 148. 14. Zeph. 3. 20. Exod. 13 6 , 7 , 8 , 9. 1 Cor. 5. 8. Isa. 55. 12 Isa. 54. 9. Psal. 65. 7. & 89. 9. Rev. 21. 1 , 2. Gen. 8. 4 , 5 , &c. Isa. 11. 6 , 7 , 8 , 9. & 56. 25. Mal. 1. 11. Joel 3. 18 20. Rev. 22. 6 Psal. 90. 14 , 15 , 16 , 17. 
A30211	----	A treatise of the fear of God shewing what it is, and how distinguished from that what is not so : also whence it comes, who has it, what are the effects, and what the priviledges of those that have it in their hearts / by John Bunyan. Bunyan, John, 1628-1688. 1679 Approx. 321 KB of XML-encoded text transcribed from 124 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A30211 Wing B5603 ESTC R32009 12294111 ocm 12294111 58976 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A30211) Transcribed from: (Early English Books Online ; image set 58976) Images scanned from microfilm: (Early English books, 1641-1700 ; 1501:11) A treatise of the fear of God shewing what it is, and how distinguished from that what is not so : also whence it comes, who has it, what are the effects, and what the priviledges of those that have it in their hearts / by John Bunyan. Bunyan, John, 1628-1688. [2], 236 p. Printed for N. Ponder ..., London : 1679. Running title: Of the fear of God. Errata: p. 236. Reproduction of original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Fear of God. 2005-02 TCP Assigned for keying and markup 2005-05 SPi Global Keyed and coded from ProQuest page images 2005-06 Judith Siefring Sampled and proofread 2005-06 Judith Siefring Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion A TREATISE OF THE Fear of God : SHEWING What it is , and how distinguished from that which is not so . ALSO Whence it comes . Who has it . What are the Effects . And What the Priviledges of those that have it in their hearts . By John Bunyan . Psal. 128. Blessed is every one that feareth the Lord. LONDON , Printed for N. Ponder at the Peacock in the Poultry , over against the Stocks-Market . 1679. Rev. 14.7 . Fear God. THIS Exhortation is not only found here in the Text , but is in several other places of the Scripture pressed , and that with much vehemency , upon the children of men ( as in Eccles. 12.13 . 1 Pet. 1.17 , &c. ) I shall not trouble you with long preambles , or fore-speech to the matter , nor shall I here so much as meddle with the context , but shall immediately fall upon the words themselves , and briefly treat of the Fear of God. The Text ; you see , presenteth us with matter of greatest moment , to wit , with GOD , and with the FEAR of him . First , They present us with God , the true and living God , Maker of the worlds , and upholder of all things by the word of his power ; that incomprehensible Majesty , in comparison of whom , all Nations are less than the drop of a bucket , and than the small dust of the ballance . This is he that fills Heaven and Earth , and is every where present with the children of men , beholding the evil and the good ; for he hath set his eyes upon all their waies . So that considering , that by the Text we have presented to our souls the Lord God and Maker of us all , who also will be either our Saviour or Judge , we are in reason and duty bound to give the more earnest heed to the things that shall be spoken , and be the more careful to receive them , and put them in practice ; for , as I said , as they present us with , the mighty God ; so they exhort us to the highest duty towards him ; to wit , to fear him ; I call it the highest duty , because it is as I may call it , not only a duty in it self , but , as it were , the SALT that seasoneth every duty . For there is no duty performed by us , that can by any means be accepted of God , if it be not seasoned with godly fear . Wherefore the Apostle saith , Let us have grace whereby we may serve God acceptably with reverence and godly fear . Of this fear , I say , I would discourse at this time ; but because this word fear is variously taken in the Scripture , and because it may be profitable to us to see it in its variety ; I shall therefore chuse this method for the managing of my discourse , even to shew you the nature of the word in its several , especially of the chiefest acceptations . 1. Then , by this word FEAR , we are to understand , even God himself , who is the object of our FEAR . 2. By this word FEAR , we are to understand the WORD of God , the Rule and Director of our FEAR . Now to speak to this word [ fear ] as it is thus taken . 1. Of this word [ FEAR ] as it respecteth God himself , who is the object of our fear . By this word [ Fear ] as I said , we are to understand God himself , who is the object of our fear : For the Divine Majesty goeth often under this very name himself . This name Jacob called him by , when he and Laban chod together on Mount Gilead , after that Jacob had made his escape to his Fathers house ; Except , said he , the God of Abraham , and the FEAR of Isaac had been with me , surely now thou hadst sent me away empty . So again , a little after , when Jacob and Laban agree to make a Covenant of Peace each with other ; though Laban after the jumbling way of the Heathen by his oath , puts the true God and the false together , yet Jacob sware by the fear of his Father Isaac , Gen. 31.42 , 53. By the FEAR , that is , by the GOD of his Father Isaac . And indeed , God may well be called the FEAR of his people , not only because they have by his grace made him the object of their FEAR , but because of the dread and terrible Majesty that is in him . He is a mighty God , and terrible , and with God is terrible Majesty . See Dan. 7.21 . chap. 10.17 . Neh. 1.5 . chap. 4.14 . ch . 9.32 . Job 37.22 . Who knows the power of his anger ? The mountains quake at him , the Hills melt , and the Earth is burnt at his presence . Yea the world , and all that dwell therein . Who can stand before his indignation ? who can abide the fierceness of his anger ? his fury is poured out like fire , and the Rocks are thrown down by him , Neh. 1.5 , 6. His people know him , and have his dread upon them , by vertue whereof there is begot and maintained in them that godly awe and reverence of his Majesty which is agreeable to their profession of him . Let him be your FEAR , and let him be your Dread . Set his Majesty before the eyes of your souls , and let his excellency make you afraid with godly fear , Isa. 8.12 , 13. There are these things that make God to be the Fear of his People . First , His presence is dreadful , and that not only his presence in common , but his special , yea his most comfortable and joyous presence . When God comes to bring a soul news of mercy and salvation , even that visit , that presence of God is fearful . When Jacob went from Beer-sheba towards Haron , he met with God in the way by a dream , in the which he apprehended a Ladder set upon the Earth , whose top reached to Heaven ; now in this dream , from the top of this Ladder , he saw the Lord , and heard him speak unto him , not threatningly , not as having his fury come up into his face ; but in the most sweet and gracious manner , saluting him with promise of goodness , after promise of goodness , to the number of eight or nine ; as will appear if you read the place ( Gen. 28.10 , 11 , 12 , 13 , 14 , 15 , 16 , 17. ) Yet I say , when he awoke , all the grace that discovered it self in this heavenly vision to him , could not keep him from dread and fear of God's Majesty . And Jacob awoke out of his sleep , and said , Surely the Lord was in this place and I knew it not ; and he was afraid , and said , How dreadful is this place ? this is none other but the House of God , and this is the Gate of Heaven . At another time to wit , when Jacob had that memorable visit from God , in which he gave him power as a Prince to prevail with him ; yea and gave him a name , that by his remembring it he might call God's favour the better to his mind ; yet even then ; and there such dread of the Majesty of God was upon him , that he went away wondering that his life was preserved , Gen. 32.30 . Man crumbles to dust at the presence of God ; yea though he shews himself to us in his robes of salvation . We have read how dreadful and how terrible even the presence of Angels have been unto men , and that when they have brought them good tidings from Heaven , Judg. 13. v. 22. Mat. 28.5 . Mark 16.5 , 6. Now if Angels which are but creatures , are , through the glory that God has put upon them , so fearful and terrible in their appearance to men ; how much more dreadful and terrible must God himself be to us , who are but dust and ashes ? When Daniel had the vision of his salvation sent him from Heaven ( for so it was ) O Daniel , said the messenger , a man greatly beloved ; yet behold the dread and terrour of the person speaking fell with that weight upon this good mans soul , that he could not stand , nor bear up under it . He stood trembling , and cries out , O my Lord , by the vision my sorrows are turned upon me , and I have retained no strength . And how can the servant of this my Lord talk with this my Lord ? for as for me straightway there remaineth no strength in me , Dan. 10.10 , 11 , 12 , 17. See you here if the presence of God is , not a dreadful and a fearful thing ; yea his most gracious and merciful appearances ; how much more then when he sheweth , himself to us as one that disliketh our waies , as one that is offended with us for our sins ? And there are three things that in an eminent manner make his presence dreadful to us . 1. The first is God's own greatness and Majesty , the discovery of this , or of himself thus , even as no poor mortals are able to conceive of him , is altogether unsupportable . The man dies to whom he thus discovers himself . And when I saw him , saies John , I fell at his feet as dead , Rev. 1. v. 17. 'T was this therefore that Job would have avoided in the day that he would have approached unto him . Let not thy dread , saies he , make me afraid . Then call thou and I will answer ; or let me speak , and answer thou me , Job 13.21 , 22. But why doth Job after this manner , thus speak to God ? why ? it was from a sense that he had of the dreadful Majesty of God , even the great and dreadful God that keepeth covenant with his people . The presence of a King is dreadful to the Subject , yea though he carries it never so condescendingly ; if then their be so much glory and dread in the presence of the King , what fear and dread must there be , think you , in the presence of the Eternal God ? 2. When God giveth his presence to his people , that his presence causeth them to appear to themselves more , what they are , than at other times , by all other light , they can see . O my Lord , said he , by the vision my sorrows are turned upon me ; and why was that , but because by the glory of that vision , he saw his own vileness more than at other times . So again . I alone , saies he , saw this great vision ; and what follows ? why ? and my comeliness was turned in me into corruption , and I retained no strength , Dan. 10.8 . By the presence of God , when we have it indeed , even our best things are our comliness , our Sanctity and righteousness , and all do immediately turn to corruption , and polluted rags . The brightness of his glory dimns them as the clear light of the shining Sun , puts out the glory of the fire or candle , and covers them with the shadow of death . See also the truth of this in that vision of the Prophet Isaiah . Wo is me , said he , for I am undone , for I am a man of polluted lips , and I dwell among a people of unclean lips . Why ? what 's the matter ? how came the Prophet by this sight ? why ? saies he , mine eyes have seen the King , the Lord of Hosts . Isa. 6. But do you think that this outcry was caused by unbelief ? no , nor yet begotten by slavish fear , this was to him the vision of his Saviour with whom also he had communion before , Chap. 1.2 , 3 , 4 , 5. It was the glory of that God with whom he had now to do , that turned , as was noted before of Daniel , his comliness in him into Corruption , and that gave him , yet greater sense of the disproportion that was betwixt his God and him , and so a greater sight of his defiled and polluted nature . 3. Add to this the revelation of Gods goodness , and it must needs make his presence dreadful to us ; for when a poor defiled creature shall see , that this great God , hath , notwithstanding his greatness , goodness in his heart , and mercy to bestow upon him ; this makes his presence yet the more dreadful . They shall fear the Lord and his goodness , Hos. 3.5 . The goodness as well as the greatness of God , doth beget in the heart of his elect , an awful reverence of his Majesty . Fear ye not me , saith the Lord , will ye not tremble at my presence ? and then to ingage us in our soul to the duty , he adds one of his wonderful mercies to the world , for a motive , Fear ye not me ? why ? who art thou ? He answers ( even I ) which have set , or placed the Sand for the bound of Sea by a perpetual decree that it cannot pass ; and though the waves thereof toss themselves yet can they not prevail , though they roar , yet can they not pass over it , Isa. 5.22 . Also when Job had God present with him , making manifest the goodness of his great heart to him , what doth he say ? how doth he behave himself in his presence ? I have heard of thee , saies he , by the hearing of the ear , but now mine eyes see thee ; wherefore I abhor my self , and repent in dust and ashes , Job 42.5 , 6. And what means the tremblings , the tears , those breakings and shakings of heart that attend the people of God , when in an eminent manner they receive the pronunciation of the forgiveness of sins at his mouth , but that the dread of the Majesty of God is in their sight mixed therewith . God must appear like himself , speak to the soul like himself , nor can the sinner when under these glorious discoveries of its Lord and Saviour , keep out the beams of his Majesty from the eyes of its understanding . I will cleanse them , saith he , from all their iniquities , whereby they have sinned against me , I will pardon all their iniquities whereby they have sinned against me , and whereby they have transgressed against me . And what then ? And they shall fear and tremble for all the goodness , and for all the prosperity that I procure unto it , Jer. 33.8 , 9. Alas ! there is a company of poor , light , frothy professors in the world , that carry it under that which they call the presence of God , more like to Anticks , than sober sensible Christians ; yea more like to a fool of a Play , than those that have the presence of God. They would not carry it so in the presence of a King , nor yet of the Lord of their Land , were they but receivers of mercy at his hand : They carry it even in their most eminent seasons , as if the sense and sight of God , and his blessed grace to their souls in Christ , had a tendancy in it to make men wanton : But indeed it is the most humbling and heart-breaking sight in the world ; it is fearful . Object . But would you not have us rejoyce at the sight and sense of the forgiveness of our sins ? Answer . Yes , But yet I would have you , and indeed you shall , when God shall tell you that your sins are pardoned indeed , Rejoyce with trembling , Psal. 2.8 . For then you have sollid and Godly joy , a joyful heart , and wet eyes , in this will stand very well together , and it will be so more or less . For if God shall come to you indeed , and visit you with the forgiveness of sins , that visit removeth the guilt , but increaseth the sense of thy filth , and the sense of this that God hath forgiven a filthy sinner , will make thee both rejoyce and tremble . O! the blessed confusion that will then cover thy face whiles thou , even thou so vile a wretch shalt stand before God to receive at his hand thy pardon , and so the first fruits of thy eternal salvation . That thou maiest remember , and be comforted , and never open thy mouth any more , because of thy shame ( thy filth ) when I am pacified towards thee , for all that thou hast done , saith the Lord God , Ezek. 16.63 . 2. But Secondly , As the presence , so the name of God , is dreadful and fearful : wherefore his name doth rightly go under the same tittle , That thou maiest fear that glorious and fearful name , the Lord thy God , Deut. 28.58 . The name of God , what is that , but that by which he is distinguished and known from all others ? Names are to distinguish by ; so man is distinguished from beasts , and Angels from men ; so Heaven from Earth , and Darkness from Light ; especially when by the name , the nature of the thing is signified and expressed ; and so it was in their original , for then names exprest the nature of the thing so named . And therefore it is that the name of God is the object of our fear , because by his name , his nature is exprest . Holy and reverend is his name , Psal. 111.9 . And again , he proclaimed the name of the Lord , the Lord , the Lord , God gracious and mercifull , long-suffering , and abundant in goodness and truth ; keeping mercy for thousands , pardoning iniquity , transgression and sins , and that will by no means clear the guilty , Exod. 3.6 , 7. Also his name , I AM JAH JEHOVAH , with several others , what is by them intended , but his nature , as his Power , Wisdom , Eternity , Goodness and Omnipotency , &c. might be expressed and declared . The name of God is therefore the object of a Christians fear . David prayed to God that he would unite his heart to fear his name , Psal. 86.11 . Indeed the name of God is a fearful name , and should alwaies be reverenced by his people : Yea his name is to be feared for ever and ever , and that not only in his Church , and among his Saints , but even in the world , and among the Heathen . So the Heathen shall fear the name of the Lord , and all Kings thy glory , Psal. 102.15 . God tells us that his name is dreadful , and that he is pleased to see men be afraid before his name . Yea one reason why he executeth so many judgments upon men as he doth , is that others might see , and fear his name . So shall they fear the name of the Lord from the West , and his glory from the rising of the Sun. See Mal. 4.2 . Rev. 11.18 . Mal. 1.4 . chap. 2.5 . Isa. 59.18 , 19. The name of a King , is a name of fear : And I am a great King , saith the Lord of Hosts . The name of Master is a name of fear : And if I be a Master , where is my fear , saith the Lord ? Yea rightly to fear the Lord , is a sign of a gracious heart . And again , To them that fear my name , saith he , shall the Son of righteousness arise with healing in his wings ; yea when Christ comes to Judge the world . He will give reward to his Servants the Prophets , and to his Saints , and to them that fear his name , small and great . Now I say , Since the name of God , is that by which his nature is expressed , and since he naturally is so glorious and incomprehensible , his name must needs be the object of our fear , and we ought alwaies to have a reverent awe of God upon our hearts at what time soever we think of , or hear his name ; but most of all , when we our selves do take his holy and fearful name into our mouths , especially in a religious manner , that is , in preaching , praying , or holy conference . I do not by thus saying intend , as if it was lawful to make mention of his name in light and vain discourses ; for we ought alwaies to speak of it with reverence and godly fear , but I speak it to put Christians in mind that they should not in religious duties , shew lightness of mind , or be vain in their words when yet they are making mention of the name of the Lord , And let every one that nameth the name of our Lord Jesus Christ depart from iniquity , 2 Tim. 2.19 . Make mention then of the name of the Lord at all times with great dread of his Majesty upon your hearts , and in great soberness and truth . To do otherwise is to profane the name of the Lord , and to take his name in vain ; And the Lord will not hold him guiltless that taketh his name in vain . Yea , God saith , that he will cut off the man that doth it ; so jealous is he of the honour due unto his name , Exod. 20.7 . Levit. 20.3 . This therefore sheweth you the dreadful state of those that lightly , vainly , lyingly , and profanely make use of the name , this fearful name of God ; either by their blasphemous cursing and oaths , or by their fraudulent dealing with their neighbour ; ( for some men have no way to prevail with their nighbour to bow under a cheat , but by calling falsly upon the name of the Lord to be witness that the wickedness is good and honest : ) but how these men will escape ( when they shall be judged ) devouring fire , and everlasting burnings , for their profaning and blaspheming of the name of the Lord , becomes them betimes to consider of , Jer. 14.14 , 15. Ezek. 20.39 . Exod. 20.7 . 3. But Thirdly , As the Presence and Name of God are dreadful and fearful in the Church ; so is his Worship and Service . I say , his Worship , or the works of service , to which we are by him enjoyned while we are in this world , are dreadful and fearful things . This David conceiveth , when he saith , But as for me , I will come into thy house in the multitude of thy mercies , and in thy FEAR will I worship towards thy holy Temple , Psal. 5.7 . And again , saith he , Serve the Lord with fear . To praise God is a part of his worship . But saies Moses , Who is a God like unto thee , glorious in holiness , fearful in praises , doing wonders , Exod. 15.11 To rejoyce before him is a part of his worship : But David bids us Rejoyce with trembling , Psal. 2.8 . Yea the whole of our service to God , and every part thereof , ought to be done by us with reverence and godly fear . And therefore let us , as Paul saith again , Cleanse our selves from all filthiness of flesh and spirit , perfecting holiness in the fear of God , Hebr. 12. 2 Cor. 7.1 . That which makes the worship of God so fearful a thing , is , 1. For that it is the worship of GOD : all manner of service carries more or less dread and fear along with it , according as the quality or condition of the person is , to whom the worship and service is done . This is seen in the service of subjects to their Princes , the service of servants to their Lords , and the service of chlldren to their Parents . Divine Worship then being due to God ( for it is now of Divine Worship we speak ) and this God so great and dreadful in himself and Name , his Worship must therefore be a fearful thing . 2. Besides , this glorious Majesty is himself present to behold his Worshippers in their woshiping him . When two or three of you are gathered together in my Name , I am there . ( That is , gathered together to worship him ) I am there , saies he . And so again , he is said to walk in the midst of the seven golden Candlesticks , Rev. 1. that is , in the Churches , and that with a countenance like the Sun , with a head and hair as white as Snow ; and with eyes like a flame of fire . This puts dread and fear into his service ; and therefore his servants should serve him with fear . 3. Above all things , God is jealous of his worship and service . In all the ten words , he telleth us not any thing of his being a jealous God , but in the second which respecteth his worship , Exod. 20. Look to your selves therefore , both as to the matter and manner of your worship ; For I the Lord your God , saies he , am a jealous God , visiting the sins of the Fathers upon the Children . This therefore doth also put dread and fear into the woship and service of God. 4. The Judgments that sometimes God hath executed upon men for their want of godly fear , while they have been in his worship and service , put fear and dread upon his holy appointments . 1. Nadab and Abihu was burned to death with fire from Heaven , because they attempted to offer false fire upon God's Altar ( Levit. 10.1 , 2 , 3. ) And the reason rendred why they were so served , was , because God will be sanctified in them that come nigh him . To sanctifie his Name , is to let him be thy dread and thy fear , and to do nothing in his worship but what is well-pleasing to him . But because these men had not grace to do this , therefore they died before the Lord. 2. Ely's Sons , for want of this fear , when they ministred in the holy worship of God , were both slain in one day by the sword of the uncircumcised Philistines : See 1 Sam. 2. 3. Vzza was smitten , and died before the Lord , for but an unadvised touching the Ark , when the men forsook it , 1 Chron. 13.9 , 10. 4. Ananias and Saphira his Wife , for telling of a lye in the Church , when they were before God , were both stricken dead upon the place before them all , because they wanted the fear and dread of God's Majesty , Name and Service , when they came before him , Acts 5. This therefore should teach us to conclude , that next to God's Nature , and Name , his Service , his instituted Worship , is the most dreadful thing under Heaven . His Name is upon his Ordinances , his eye is upon the Worshippers , and his wrath and judgment upon those that worship not in his fear . For this cause some of those at Corinth were by God himself cut off ( 1 Cor. 11.27 , 28 , 29 , 30 , 31 , 32. ) and to others he has given the back , and will again be with them no more . This also rebuketh three sorts of people . 1. Such as regard not to worship God at all ; be sure they have no reverence of his Service , nor fear of his Majesty before their eyes . Sinner , thou dost not come before the Lord to worship him ; thou dost not bow before the High God ; thou neither worshipest him in thy closet , nor in the Congregation of Saints . The fury of the Lord and his indignation must in short time be poured out upon thee , and upon the families that call not upon his Name , Psal. 79.6 . Jer. 10.25 . 2. This rebukes such as count it enough to present their body in the place where God is woshiped , not minding with what heart , or with what spirit they come thither . Some come into the worship of God to sleep there ; some come thither to meet with their chapmen , and to get into the wicked fellowship of their vain companions . Some come thither to feed their lustful and adulterous eyes with the flattering beauty of their fellow-sinners . O what a sad account will these worshipers give , when they shall count for all this , and be damned for it , because they come not to worship the Lord with that fear of his Name that became them to come in , when they presented themselves before him ! 3. This also rebukes those that care not so they worship , how they worship , how , where , or after what manner they worship God. Those I mean , whose fear towards God is taught by the precepts of men . They are hypocrites ; their worship also is vain , and a stink in the nostrils of God. Wherefore the Lord said , forasmuch as this people draw near me with their mouth , and honour me with their lips , but have removed their heart far from me , and their fear towards me is taught by the precepts of men . Therefore behold , I will proceed to do a marvelous work among this people , even a mavelous work , and a wonder : For the wisdom of their wise men shall perish , and the understanding of their prudent shall be hid , Isa. 29.13 , 14. Mat. 15.7 , 8 , 9. Mark 7.6 , 7. Thus I conclude this first thing , namely , that God is called our dread and fear . I shall now come to the second thing , to wit , to the Rule and Director of our Fear . 2. Of this word [ FEAR ] as it is taken for the Word of God. But again this word [ Fear ] is sometimes to be taken for the Word , the written Word of God ; for that also is , and ought to be the Rule and Director of our Fear . So David calls it in the 19th . Psalm . The fear of the Lord , saith he , is clean , enduring for ever . The FEAR of the Lord , that is , the Word of the Lord , the written Word ; for that which he calleth in this place the Fear of the Lord , even in the same place he calleth , the Law , Statutes , Commandments and Judgments of God. The Law of the Lord is perfect , converting the soul : The Testimony of the Lord is sure , making wise the simple : The Statutes of the Lord are right , rejoycing the heart : The Commandment of the Lord is pure , enlightning the eyes : The fear of the Lord is clean , induring for ever : The Judgments of the Lord are true and righteous altogether . All these words have respect to the same thing , to wit , to the Word of God , joyntly designing the glory of it . Among which phrases , as you see this is one , The FEAR of the Lord is clean , enduring for ever . This written Word is therefore the object of a Christians Fear . This is that also which David intended when he said , Come ye children hearken to me , I will teach you the Fear of the Lord , Psal. 34.11 . I will teach you the Fear , That is , I will teach you the Commandments , Statutes and Judgments of the Lord , even as Moses commanded the children of Israel ; Thou shalt teach them diligently unto thy children , and shalt talk of them when thou sittest in thine house , and when thou walkest by the way , and when thou liest down , and when thou risest up , Deut. 6.4 , 5 , 6 , 7. That also in the 11th . of Isaiah intends the same ; where the Father saith of the Son , That he shall be of a quick understanding in the fear of the Lord ; that he may judge and smite the earth with the ROD of his mouth . This Rod in the Text , is none other but the FEAR , the Word of the Lord ; for he was to be of a quick understanding it IT , that he might smite , that is , execute it according to the Will of his Father , upon , and among the children of men . Now this , as I said , is called the Fear of the Lord , because it is called the Rule and Director of our Fear . For we know not how to fear the Lord in a saving way without its guidance and direction . As it is said of the Priest that was sent back from the captivity to Samaria to teach the people to fear the Lord. So it is said concerning the written word , it is given to us , and left among us that we may read therein all the daies of our life , and LEARN to fear the Lord , Deut. 6.1 , 2 , 3 , 24. chap. 10.12 . chap. 17.19 . And hear it is that trembling at the Word of God , is even by God himself , not only taken notice off , but counted as laudable , and praise-worthy , as is evident in the case of Josiah , 2 Chron. 34.26 , 27. Such also are the approved of God , let them be condemned by whomsoever . Hear the word of the Lord , ye that tremble at his Word , your brethren that hated you , that cast you out for my names sake , said , let the Lord be glorified , but he shall appear to your joy , and they shall be ashamed , Isa. 66.5 . Further , Such shall be looked too , by God himself cared for , and watched over , that no distress , temptation , or affliction may overcome them and destroy them . To this man will I look , saith God even to him that is poor and of a contrite Spirit , and that trembles at my word . It is the same in substance with that in the same Prophet in chap. 57. For thus saith the High and Holy One that inhabiteth Eternity , whose name is Holy , I dwell in the High and Holy Place , with him also that is of a contrite and humble Spirit , to revive the spirit of the humble , and to revive the heart of the contrite ones . Yea , the way t● escape dangers foretold is to hearken to understand , and fear the Word of God. H● that feared the Word of the Lord amongst the Servants of Pharaoh , made his Servants and his Cattle flee into houses , and they were secured . But he that regarded not the word of the Lord left his Servants and Cattel in the Field , and they were destroyed of the hail , Exod. 9.20 , 21 , 22 , 23 , 24 , 25. If at any time the sins of a Nation , or Church , are discovered and bewailed , it is by them that know and tremble at the Word of God , when Ezra heard of the wickedness of his brethren , and had a desire to humble himself before God for the same , who were they that would assist him in that matter , but they that trembled at the word of God. Then , saith he , were assembled to me every one that trembled at the Word of the God of Israel , because of the transgression of these that had been carried away , Ezra . 9.4 . They are such also that tremble at the Word that are best able to give counsel in the matters of God , for their Judgment best suiteth with his mind and will. Now therefore said he , let us make a covenant with our God to put away all the ( Strange ) wives , according to the counsel of my Lord , and of those ●hat tremble at the Commandment of our God , ●nd let it be done according to the Law , Ezra . ●● . 3 . Now something of the dread and terrour of the Word lieth in these things . 1. As I have already hinted from the Author of them . They are the Words of God. Therefore you have Moses and the Prophets , when they came to deliver their errand , their message to the people , still saying ; Hear the Word of the Lord , Thus saith the Lord , and the like . So when Ezekiel was sent to the house of Israel , in their state of Religion , thus was he bid to say unto them . Thus saith the Lord God. Thus saith the Lord God , Ezek. 2.4 . Chap. 3. v. 11. This is the honour and majesty then , that God hath put upon his written Word , and thus he hath done even of purpose , that we might make them the rule and directory of our FEAR , and that we might stand in aw of , and tremble at them . When Habakkuk heard the Word of the Lord , his belly trembled , and rotteness entred into his bones . I trembled in my self , said he , that I might have rest in the day of trouble , Hab. 3.16 . The word of a King is as the roaring of a Lion ; where the word of a King is , there is power ; what is it then when God , the great God shall roar out of Zion , and utter his voice from Jerusalem , whose voice shakes not only Earth , but also Heaven . How doth holy David set it forth , The voice of the Lord is powerful , the voice of the LORD is full of majesty , &c. Psal. 29. 2. It is a word that is fearful , and may well be called the fear of the Lord , because of the subject matter of it , to wit , the state of sinners in another world , for that is it unto which the whole Bible bendeth it self , either more immediately , or more mediately ; all its doctrines , counsels , incouragements , threatnings and judgments , have a look ( one way or other ) upon us with respect to the next world , which will be our last state , because 't will be to us a state eternal . This word , this law , these Judgments , are they that we shall be disposed of by . The word that I have spoken , saies Christ , it shall judge you ( and so consequently dispose of you ) at the last day , Joh. 12. Now if we consider , that our next state must be Eternal , either Eternal glory , or Eternal fire , and that this Eternal glory , or this Eternal fire must be our portion according as the words of God , revealed in the holy Scriptures shall determine : who will not but conclude that therefore the words of God are they at which we should tremble , and they by which we should have our fear of God guided , and directed , for by them we are taught how to please him in every thing . 3. It is to be called a fearful word , because of the truth and faithfulness of it . The Scriptures cannot be broken . Hear they are called the Scripturs of truth , the true sayings of God , and also the fear of the Lord , for that every jot and tittle thereof is for ever settled in Heaven , and stands more stedfast than doth the world . Heaven and Earth said Christ shall pass away , but my word shall not pass away , Matth. 24. Those therefore that are favoured by the Word of God , those are favoured indeed , and that with the favour that no man can turn away , but those that by the word of the Scriptures are condemned , those can no man justifie and set quit in the sight of God. Therefore what is bound by the text , is bound , and what is released by the text , is released ; also the bond and release is unalterable , Dan. 10.21 . Revel . 19.9 . Matth. 24.35 . Psal. 119.89 . Joh. 10.35 . This therefore calleth upon Gods people to stand more in fear of the Word of God , than of all the terrours of the World. There wanteth even in the hearts of Gods people a greater reverence of the Word of God , than to this day appeareth amongst us , and this let me say , that want of reverence of the word , is the ground of all disorders that are in the heart , life , conversation , and in Christian Communion . Besides , The want of reverence of the word layeth men open to the fearful displeasure of God. Who so despiseth the Word , shall be destroyed , but he that feareth the word shall be rewarded , Prov. 13.13 . All transgression beginneth at wandring from the word of God , but on the other side , David saith , Concerning the works of men , by the word of thy lips I have kept me from the paths of the destroyer , Psal. 17.4 . Therefore Solomon saith , My Son , attend to my words ; eneline thine ear unto my sayings ; let them not depart from thine eyes ; keep them in the midst of thy heart , for they are life to them that find them , and health to all their flesh , Prov. 4.20 , 21. Now , if indeed thou wouldest reverence the Word of the Lord , and make it thy Rule and Director in all things ; Believe that the Word is the Fear of the Lord ; the Word that standeth fast for ever , without and against which God will do nothing either in saving or damning of the souls of sinners . But to conclude this : 1. Know , that those that have not due regard to the Word of the Lord , and that make it not their dread and their fear , but the Rule of their life is the lusts of their flesh , the desire of their eyes , and the pride of life ; are sorely rebuked by this Doctrine , and are counted the fools of the world : For Lo they have rejected the Word of the Lord , and what wisdom is in them ? Jer. 8.9 . That there are such a people is evident not only by their irregular lives , but by the manifest testimony of the Word . As for the Word of the Lord , said they to Jeremiah , which thou hast spoken to us in the Name of the Lord , we will not hearken unto thee , but will certainly do whatsoever thing goeth out of our own mouth , Jer. 44.16 . Was this only the temper of wicked men then ? is not the same spirit of rebellion amongst us in our daies ? doubtless there is , for there is no new thing : The thing that hath been , is that that shall be , and that which is done , is that which shall be done ; and there is no new thing under the Sun , Eccles. 1.9 . Therefore as it was then , so it is with many in this day . As for the Word of the Lord , it is nothing at all to them ; their lusts , and whatsoever proceedeth out of their own mouths , that they will do , that they will follow . Now such will certainly perish in their own rebellion ; for this is as the sin of witchcraft ; it was the sin of Corah and his company , and that which brought upon them such heavy judgments ; yea and they are made a sign that thou shouldest not do as they , for they perished , ( because they rejected the Word , the Fear of the Lord ) from among the Congregation of the Lord , and they became a sign . The Word which thou despisest still abideth to denounce its woe and judgment upon thee ; and unless God will save such with the breath of his Word ( and 't is hard trusting to that ) they must never see his face with comfort , 1 Sam. 15.22 , 23. Numb . 26.9 , 10. 2. Are the words of God called by the name of the Fear of the Lord ? Are they so dreadful in their receipt and sentence ? then this rebukes them that esteem the words and things of men more than the words of God , as those do who are drawn from their respect of , and obedience to the Word of God by the pleasures or threats of men . Some there be who verily will acknowledge the authority of the Word , yet will not stoop their souls thereto : such , whatever they think of themselves , are judged by Christ to be ashamed of the Word ; wherefore their state is damnable as the other . Whosoever , saith he , shall be ashamed of me and of my words , in this sinful and adulterous Nation , of him also shall the Son of Man be ashamed , when he cometh in the glory of the Father , with the holy Angels , Mark 8.38 . 3. And if these things be so , what will become of those that mock at , and professedly contemn the words of God , making them as a thing ridiculous , and not to be regarded ? shall they prosper that do such things ? from the promises it is concluded , that their judgment now of a long time slumbreth not , and when it comes it will devour them without remedy , 2 Cor. 36.15 . If God , I say , hath put that reverence upon his Word , as to call it , The Fear of the Lord , what will become of them that do what they can to overthrow its authority , by denying it to be his Word , and by raising cavils against its authority ? such stumble indeed at the Word , being appointed thereunto , but it shall judge them in the last day , 1 Pet. 2.8 . John 12.48 . But thus much for this . Having thus spoken of the Object and Rule of our Fear ; I should come now to speak of [ FEAR ] as it is a grace of the Spirit of God in the hearts of his people ; but before I do that , I shall shew you that there are divers sorts of fear besides . For man being a resonable creature , and having even by nature a certain knowledge of God , hath also naturally something of some kind of fear of God at times , which although it be not that which is intended in the text , yet ought to be spoken to , that that which is not right , may be distinguished from that that is . Of several sorts of fear of God in the heart of the Children of men . There is , I say , several sorts , or kinds of fear in the hearts of the Sons men , I mean besides that fear of God that is intended in the text , and that accompanieth Eternal Life . I shall hear make mention of three of them . 1. There is a fear of God that flows , even from the light of nature . 2. There is a fear of God that flows from some of his dispensations to men which yet are neither universal , nor saving . 3. There is a fear of God in the heart of some men that is good and godly , but doth not forever abide so . To speak a little to all these , before I come to speak of FEAR , as it is a grace of God in the hearts of his Children . And first to the first , to wit , that there is a fear of God , that flows even from the light of nature . A people may be said to do things in a fear of God , when they act one towards another in things reasonable , and honest ' twxt man and man , not doing that to others they would not have done to themselves . This is that fear of God which Abraham thought the Philistians had destroyed in themselves , when he said of his wise to Abimelech , she is my Sister . For when Abimelech asked Abraham why he said of his wife , she is my Sister ; He replied , saying , I thought verily that the fear of God is not in this place ; and they will slay me for my wives sake , Gen. 20.11 . I thought verily that in this place men had stifled and choaked that light of nature that is in them , at least so far forth as not to suffer it to put them in fear , when their lusts were powerfull in them to accomplish their ends on the object that was present before them . But this I will pass by , and come to the second thing . Namely , to shew that there is a fear of God , that flows from some of his dispensations to men , which yet are neither universal , nor saving . This fear when opposed to that which is saving , may be called an ungodly fear of God ; I shall describe it by these several particulars that follow . First , There is a fear of God that causeth a continual grudging , discontent , and heart-risings against God under the hand of God ; And that is , when the dread of God in his coming upon men , to deal with them for their sins , is apprehended by them , and yet by this dispensation they have no change of heart , to submit to God thereunder . The sinners under this dispensation cannot shake God out of their mind , nor yet graciously tremble before him , but through the unsanctified frame that they now are in , they are afraid with ungodly fear , and so in their minds let fly against him . This fear oftentimes took hold of the Children of Israel when they were in the Wilderness in their journey to the promised Land ; still they feared that God in this place would destroy them , but not with that fear that made them willing to submit , for their sins , to the judgment which they fear , but with that fear that made them let fly against God. This fear shewed it self in them , even at the beginning of their voyage , and was rebuked by Moses at the Red Sea , but it was not there , nor yet at any other place , so subdued , but that it would rise again in them at times to the dishonour of God , and the a-new making of them guilty of sin before him , Exod. 14.11 , 12 , 13. Numb . 14.1 , 2 , 3 , 4 , 5 , 6 , 7 , 8 , 9. This fear is that which God said , he would send before them , in the day of Joshua , even a fear that should possess the inhabitants , of the land , to wit , a fear that should arise for that faintness of heart that they should be swallowed up of , at their apprehending of Joshua in his approaches towards them to destroy them . I will send my fear before thee , and will destroy all the people to whom thou shalt come , and I will make all thine enemies turn their backs unto thee . This day , saies God , will I begin to put the dread of thee , and the fear of thee upon the Nations that are under the whole Heavens who shall hear report of thee , and shall tremble , and be in anguish because of thee , Dut. 2.25 . Chap. 11.25 . Now this fear is also , as you here see , called anguish , and in another place , an Hornet , for it , and the soul that it falls upon , do greet each other as Boys and Bees do . The Hornet puts men in fear , not so as to bring the heart into a sweet compliance with his terrour , but so as to stir up the spirit into acts of opposition and resistance , yet withall they flee before it . I will send Hornets before thee , which shall drive out thee H●vite , &c. Exod. 23.27 . Now this fear , whether it be wrought by a misapprehending of the judgments of God ( as in the Israelites , ) or otherwise as in the Canaanites , yet ungodliness is the effect thereof , and therefore I call it an ungodly fear of God , for it stirreth up murmurings , discontents , and heart-risings against God , while he with his dispensations is dealing with them . Secondly , there is a fear of God that driveth a man away from God , ( I speak not now of the Athest , nor of the pleasurable sinner , nor yet of these ; and that fear that I speak of just now ) I speak now of such who through a sense of sin and of Gods justice fly from him of a slavish ungodly fear . This ungodly fear was that which possessed Adams heart in the day that he did eat of the tree concerning which the Lord had said unto him , In the day thou eatest thereof , thou shalt surely die . For then was he possessed with such a fear of God as made him seek to hide himself from his presence . I heard , said he , thy voice in the garden , and I was afraid because I was naked , and I hid my self , Gen. 3.10 . mind it , he had a fear of God , but it was not godly : it was not that that made him afterwards submit himself unto him ; for that would have kept him from not departing from him , or else have brought him to him again , with bowed , broken and contrite spirit . But this fear , as the rest of his sin , managed his departing from his God , and pursued him to provoke him still so to do , by IT he kept himself from God , by IT his whole man was carried away from him . I call IT ungodly fear , because it begat in him ungodly apprehensions of his Maker . Because it confined Adams conscience to the sense of justice only , and consequently to disspair . The same fear also possessed the children of Israel when they heard the law delivered to them on Mount Sinai : as is evident , for it made them that they could neither abide his presence , nor hear his word . It drove them back from the Mountain . It made them , saith the Apostle to Hebrews , That they could not endure that which was commanded , Heb. 12. Wherefore this FEAR Moses rebukes , and forbids their giving way thereto . Fear not , said he , but had THAT fear been godly , he would have incouraged it , and not forbid , and rebuke it as he did . Fear not , said he , for God is come to prove you , they thought otherwise . God saith he , is come to prove you , and that HIS fear may be before your faces . Therefore that fear that already had taken possession of them , was not the fear of God , but a fear that was of Satan , of their own misjudging hearts , and so a fear that was ungodly , Exod. 20.18.19 . Mark you , here is a fear and a fear , a fear forbidden , and a fear commended , a fear forbidden because it engendered their hearts to bondage , and to ungodly thoughts of God , and of his word ; It made them that they could not desire to hear God speak to them any more , ver . 19.20 , 21. Many also at this day are possessed with this ungodly fear : And you may know them by this . They cannot abide conviction for sin , and if at any time the word of the law , by the preaching of the word comes near them they will not abide that preacher , nor such kind of sermons any more . They are , as they deem , best at ease , when furthest off of God , and of the power of his word . The word preached brings God nearer to them than they desire he should come , because whenever God comes near their sins , by him , are manifest , and so is the judgment too that to them is due . Now these not having faith in the mercy of God through Christ , nor that grace that tendeth to bring them to him , they cannot but think of God amiss , and their so thinking of him makes them say unto him , depart from us , For we desire not the knowledge of thy waies . Wherefore their wrong thoughts of God , beget in them this ungodly fear ; and again , this ungodly fear doth maintain in them the continuance of these wrong and unworthy thoughts of God , and therefore , through that devilish service wherewith they strengthen one another , the sinner without a miracle of grace prevents him , is drowned in destrustion and perdition . 'T was this ungodly fear of God that carried Cain from the presence of God into the Land of Nod , and that put him there upon any carnal wordly business , if perhaps he might by so doing , stifle convictions , of the majesty and justice of God against his sin , and so live the rest of his vain life in the more sinful security and fleshly ease . This ungodly fear , is that also which Samuel perceived at the peoples apprehension of their sin , to begin to get hold of their hearts ; wherefore he , as Moses before him , quickly forbids their entertaining of it . Fear not , said he , ye have done all this wickedness , yet turned aside from following the Lord. For to turn them aside from following of him , was the natural tendency of this fear . But fear not , said he , that is , with that fear that tendeth to turn you aside . Now I say , the matter that this fear worketh upon ( as in Adam , and the Israelites mentioned before ) was their sin . You have sinned , saies he , that 's true , yet turn not aside , yet fear not with that fear that would make you so do , 1 Sam. 12.20 . Note by the way sinner , that when the greatness of thy sins , being apprehended by thee , shall work in thee that fear of God , as shall incline thy heart to fly from him , thou art possessed with a fear of God that is ungodly , yea so ungodly , that not any of thy sins for hainousness way be compared therewith ( as might be made manifest in many particulars ) but Samuel having rebuked this fear , presently sets before the people another , to wit the true fear of God ; fear the Lord , saies he , serve him with all your hearts ( ver . 24. ) And he giveth them this incouragement so to do , for the Lord will not forsake his people . This ungodly fear , is that which you read of in Isa. 2. and in many other places , and Gods people should shun it , as they would shun the devil , because its natural tendency is to forward the destruction of the soul in which it has took possession . Thirdly , There is a fear of God , which , although it hath not in it that power as to make men flee from Gods presence , yet it is ungodly , because , even while they are in the outward way of Gods ordinances , their hearts are by it , quite discouraged from attempting to exercise themselves in the power of religion . Of this sort are they which dare not cast off the hearing , reading , and discourse of the word as others : no , nor the assembly of Gods children for the excercise of other religious duties , for their conscience is convinced this is the way and worship of God. But yet their heart ( as I said ) by this ungodly fear , is kept from a powerful gracious falling in with God. This fear takes away their heart from all holy and godly prayer in private , and from all holy and godly Zeal for his name in publick , and there be many professors whose hearts are possessed with this ungodly fear of God ; and they are intended by the slothful one . He was a servant , a servant among the servants of God , and had gifts and abilities given him , therewith to serve Christ , as well as his fellows , yea , and was commanded too , as well as the rest , to occupy till his Master came . But what does he ? why he takes his talent , the gift that he was to lay out for his Masters profit , and puts it in a napkin , digs a hole in the earth , and hides his Lords money , and lies at a lazy manner at to-elbo all his days , not out of , but in his Lords Vineyard : for he came among the servants also at last . By which it is manifest that he had not cast off his profession , but was slothful and negligent while he was in it . But what was it that made him thus slothful ? what was it that took away his heart , while he was in the way , and that discouraged him from falling in with the power , and holy practice of religion according to the talent he received ? why it was this , he gave way to an ungodly fear of God , and that took away his heart from the power of religious duties . Lord , said he , behold here is thy pound , which I have kept , laid up in a napkin , for I feared thee . Why man ? doth the fear of God make a man idle , and slothful no , no ? that is , if it be right and godly . This fear was therefore evil fear ; it was that ungodly fear of God , of which I have here been speaking of . For I feared thee , or as Matthew hath it , for I was afraid . Afraid of what ? of Christ , That he was an hard man , reaping where he sowed not , and gathering where he had not strewed . This his fear , being ungodly ; made him apprehend of Christ contrary to the goodness of his nature , and so took away his heart from all endeavours to be doing of that which was pleasing in his sight , Luke 19.20 . Matth 25.24 , 25. And thus do all those that retain the name , and shew of religion , but are neglecters , as to the power , and godly practice of it . These will live like Dogs and Swine in the house , they pray not , they watch not their hearts , they pull not their hands out of their bosoms to work , they do not strive against their lusts , nor will they ever resist unto blood striving against sin ; they cannot take up their Cross , or improve what they have to Gods glory . Let all men therefore take heed of this ungodly fear , and shun it as they shun the Devil , for it will make them afraid where no fear is . It will tell them that there is a Lion in the street , the unlikeliest place in the world for such a beast to be in ; it will put a vizzard upon the face of God , most dreadfull and fearful to behold , and then quite discourage the soul as to his service ; so it served the slothful servant , and so it will serve thee poor sinner , if thou entertainest it , and givest way thereto . But , Fourthly , This ungodly fear of God , it shews it self also in this . It will not suffer the soul that is governed thereby , to trust only to Christ for justification of life , but will bend the powers of the soul to trust partly to the works of the Law. Many of the Jews was in the time of Christ , and his Apostles possessed with this ungodly fear of God , for they was not as the former to wit , as the slothful servant , to receive a talent and hide it in the earth in a napkin , but they were an industrous people , they followed after the Law of righteousness , they had a Zeal of God and of the religion of their fathers , but how then did they come to miscarry ? why , their fear of God was ungodly , it would not suffer them wholly to trust to the righteousness of faith which is the imputed righteousness of Christ. They followed after the Law of righteousness , but attained not to the Law of righteousness . Wherefore , because they sought it not by faith , but as it were by the works of the Law. But what was it that made them joyn their works of the Law with Christ , but their unbelief whose foundation was ignorance and fear , they were afraid to venture all in one bottom , they thought two strings to one bow would be best , and thus betwixt two stools they came to the ground . And hence , to fear and to doubt , are put together as being the cause one of another , yea they are put oft times , the one for the other ; thus ungodly fear for unbelief : ( Be not afraid , only believe ) and therefore he that is over-ruled and carried away with this fear , is coupled with the unbeliever that is thrust out from the holy City among the dogs . But the fearful and unbelievers , and murderers are without , Revel . 21.8 . The fearful and unbelieving , you see , are put together , for indeed , fear , that is , this ungodly fear , is the ground of unbelief , or , if you will , unbelief is the ground of fear , this fear : but I stand not upon nice distinctions . This ungodly fear hath a great hand in keeping of the soul from trusting only to Christs righteousness for justification of life . Fifthly , This ungodly fear of God , is that which will put men upon adding to the revealed Will of God , their own inventions , and their own performances of them as a means to pacifie the anger of God. For the truth is , where this ungodly fear reigneth , there is no end of Law and Duty . When those that you read of in the book of Kings , ( 2 King. 17. ) Were destroyed by the Lions ( because they had set up Idolatry in the Land of Israel ) they sent for a Priest from Babilon that might teach them the manner of the God of the Land ; but behold when they knew it , being taught it by the Priest , yet their fear would not suffer them to be content with that worship only . They feared the Lord , saith the text , and served their own Gods. And again . So these Nations feared the Lord , and served their graven Images . It was this fear also that put the Pharisees upon inventing so many traditions , as the washing of cups , and beds , and tables , and basons , with a bundance of such other like gear , ( Mark 7. ) none knows the many dangers that an ungodly fear of God will driv a man into . How has it wrakt and tortered the Papists for hundreds of years together , for what else is the cause but this ungodly fear , at least in the most simple and harmless of them , of their penances , as creeping to the Cross , going barefoot on pilgrimage , whiping themselves , wearing of sackcloth , saying so many paternosters , so many avemaries , making so many confessions to the Priest , giving so much money for pardons , and abundance of other the like , but this ungodly fear of God ? For could they be brought to believe this Doctrine , that Christ was delivered for our offences , and raised again for our justification , and to apply it by faith with Godly boldness to their own souls , this fear would vanish , and so consequently all those things with which they so needlessly and unprofitably afflicted themselves , offend God , and grieve his people . Therefore , gentle reader although my text doth bid that indeed thou shouldest fear God ; yet it includeth not , nor accepteth of any fear : no , not of any fear of God. For there is , as you see , a fear of God that is ungodly , and that is to be shunned as ther sins . Wherefore thy wisdom and thy care should be , to see and prove thy fear to be godly , which shall be the next thing that I shall take inhand . The third thing that I am to speak to is , that there is a fear of God in the heart of some men that is good and godly , but yet doth not for ever abide so . Or you may take it thus . There is a fear of God , that is godly but for a time . In my speaking TO , and opening of THIS to you , I shall observe this method . 1. I shall shew you WHAT this fear is . 2. I shall shew you by WHO , or what this fear is wrought in the heart . 3. I shall shew you what this fear DOTH in the soul. And , 4. I shall shew you WHEN this fear is to have an end . For the first , This fear is an effect of sound awakenings by the word of wrath which begetteth in the soul a sense of its right to eternal damnation ; for this fear is not in every sinner ; he that is blinded by the Devil , and that is not able to see that his state is damnable , he hath not this fear in his heart , but he that is under the powerful workings of the word of wrath ( as God elect are at first conversion , ) he hath this godly fear in his heart ; That is , he fears that that damnation will come upon him , which by the justice of God is due unto him , because he has broken his holy law . This is the fear that made the three thousand cry out , men , and brethren , what shall we do ? and that made the Jaylor cry out , and that with great trembling of soul , sirs what must I do to be saved ? Acts 2. Chap. 16. The method of God is to kill and make alive , to smite , and then heal , when the Commandment came to Paul , sin revived , and he died , and that Law which was ordained to life , he found to be unto death . That is , it passed a sentence of death upon him for his sins , and slew his conscience with that sentence . Therefore from that time that he heard that word , why dost thou persecute me ? which is all one , as if he had said , why dost thou commit murder ? he lay under the sentence of condemnation by the law , and under this fear of that sentence in his conscience . He lay , I say , under it untill that Ananias came to him to comfort him , and to preach unto him the forgivness of sins , Acts 9. The fear therefore that now I call godly , it is that fear which is properly called the fear of eternal damnation for sin , and this fear at first awakening , is good , and godly , because it ariseth in the soul from a true sense of its very state . It s state by nature is damnable , because it is sinful , and because he is not one that as yet , believeth in Christ for remission of sins . He that believeth not shall be damned . He that believeth not , is condemned already , and the wrath of God abideth on him , Mark 16 , 16. Joh. 3.18 , 36. The which , when the sinner at first begins to see , he justly fears it , I say , he fears it justly , and therefore godly , because by this fear he subscribes to the sentence that is gone out against him for sin . Secondly , By who , or by what is this fear wrought in the heart ? To this I shall answer in brief . It is wrought in the heart by the Spirit of God , working there at first as a Spirit of bondage on purpose to put us in fear . This Paul insinuateth in Rom. 8.15 . Saying , Ye have not received the Spirit of Bondage again to fear . He doth not say , ye have not received the Spirit of Bondage , for that they had received , and that to put them in fear , which was at first conversion , as by the instances made mention of before , is manifest ; all that he saies , is , that they had not received it again , that is , after the spirit , as a spirit of adoption is come ; for then , as a spirit of bondage it cometh no more . It is then the Spirit of God , even the Holy Ghost that convinceth us of sin , and so of our damnable state , because of sin , Joh. 16.8 , 9. For it cannot be that the Spirit of God should convince us of sin , but it must also shew us our state to be damnable because of it , especially if it so convinceth us , before we believe , and that is the intent of our Lord in that place , of sin , ( and so of their damnable state by sin ) because they believe not on me . Therefore the Spirit of God when he worketh in the heart , as a spirit of bondage , he doth it by working in us by the Law , for by the Law is the knowledge of sin , Rom. 3.20 . And he , in this his working is properly called a spirit of bondage . 1. Because , by the Law he shews us , that indeed we are in bondage to the Law , the Devil and Death , and damnation ; for this is our proper state by nature , though we see it not until the Spirit of God shall come to reveal , this our state of bondage unto our own senses by revealing to us our sins by the Law. 2. He is called , in this his working , the spirit of bondage , because he here also holds us , to wit , in this sight and sense of our bondage-state , so long as is meet we should be so held , which to some of the Saints is a longer , and to some a shorter time . Paul was held in it three daies , and three nights , but the Jaylor and the three thousand , so far as can be gathered , not above an hour , but some in these later times , are so held for daies , and months if not years . But I say , let the time be longer or shorter , it is the Spirit of God that holdeth him under this yoak , and it is good that a man should be HIS time helden under it . As is that saying of the lamentation . It is good that a man bear the yoak in his youth . That is , at his first awakning ( Lamen . 3.27 . ) So long as seems good to this holy Spirit to work in this manner by the Law. Now , as I said , the sinner at first is by the Spirit of God held in this bondage , that is , hath such a discovery of his sin , and of his damnation for sin made to him , and also is held so fast under the sense thereof , that it is not in the power of any man , nor yet of the very Angels in Heaven to release him , or set him free until the Holy Spirit changeth his ministration , and comes in the sweet and peaceable tidings of salvation by Christ in the Gospel , to his poor , dejected , and afflicted conscience . Thirdly , I now come to shew you what this fear doth in the soul. Now although this godly fear is not to last alwaies with us , ( as I shall further shew you anon ) yet it greatly differs from that which is wholly ungodly of it self , both because of the Author , and also of the effects of it . Of the Author I have told you before , I now shall tell you what it doth . 1. This fear makes a man judge himself for sin , and to fall down before God with a broken mind under this Judgment : The which is pleasing to God , because the sinner by so doing justifies God in his saying , and clears him in his Judgment , Psal. 5.1 , 2 , 3 , 4. 2. As this fear makes a man judge himself , and cast himself down at Gods foot , so it makes him condole and bewail his misery before him , which is also well pleasing in his sight . I have surely heard Ephraim bemoaning himself , saying , thou hast chastised me , and I was chastised , as a Bullock unaccustomed to the yoak , &c. Jer. 31 , 18 , 19. 3. This fear makes a man lie at Gods foot , and puts his mouth in the dust if so be there may be hope . This also is well-pleasing to God , because now is the sinner as nothing , and in his own eyes less than nothing , as to any good or desert . He sitteth alone and keepeth silence because he hath now this yoak upon him . He putteth his mouth in the dust , if so be there may be hope , Lamen . 3.28 , 29. 4. This fear puts a man upon crying to God for mercy , and that in most humble manner , now he sensibly cries , now he dejectedly cries , now he feels and cries , now he smarts and cries out , God be merciful to me a sinner , Luke 18.13 . 5. This fear makes a man that he cannot accept of that for support , and succour which others that are destitute thereof will take up and be contented with . This man must be washed by God himself , and cleansed from his sin by God himself , Psal. 51. 6. Therefore this fear goes not away until the Spirit of God doth change his ministration as to this particular in leaving off to work now by the Law , as afore , and comming to the soul with the sweet word of promise of life and salvation by Jesus Christ. Thus far this fear is godly , that is until Christ by the spirit in the Gospel is revealed and made over unto us , and no longer . Thus far this fear is godly , and the reason why it is godly , is because the ground-work of it is good . I told you before what this fear is , namely , It is the fear of damnation . Now the ground for this fear is good , as is manifest by these particulars . 1. The soul feareth damnation , and that rightly , because it is in its sins . 2. The soul feareth damnation rightly , because it hath not faith in Christ , but is at present under the Law. 3. The soul feareth damnation rightly now , because by sin , the Law , and for want of faith , the wrath of God abideth on it . But now , although thus far , this fear of God , is good and godly , yet after Christ by the Spirit in the word of the Gospel is revealed to us , and we made to accept of him as so revealed and offered to us by a true and living faith ; this fear , to wit , of damnation , is no longer good , but ungodly . Nor doth the Spirit of God ever work it in us again . Now we do not receive the spirit of bondage again to fear , that is to say , to fear damnation , but we have received the spirit of adoption whereby we cry father , father . But I would not be mistaken , when I say , that this fear is no longer godly . I do not mean with reference to the essence and habit of it , for I believe it is the same in the feed which shall afterwards grow up to an higher degree , and into a more sweet and gospel currant , and manner of working , but I mean refference to this act of searing damnation , I say it shall never by the spirit be managed to that work , it shall never bring forth that fruit more . And my reasons are ; 1. Because that the soul by closing through the promise , by the spirit , with Jesus Christ , is removed off of that foundation upon which it stood when it justly feared damnation : It hath received NOW forgiveness of sin , it is now no more under the law , but in Jesus Christ by faith ; therefore there is now NO condemnation toit , Act. 26.18 . Rom. 6.14 . chap. 8.1 . The ground-work therefore being now taken away , the spirit worketh that fear no more . 2. He cannot , after he hath come to the soul as a spirit of adoption , come again as a spirit of bondage to put the soul in t his first fear , to wit , a fear of eternal damnation , because he cannot say , and unsay ; do and undo . As a spirit of adoption he told me that my sins were forgiven me , that I was included in the covenant of grace , that God was my Father through Christ that I was under the promise of salvation , and that this calling and gift of God to me is permanent , and without repentance . And do you think , that after he hath told me this , and sealed up the truth of it to my precious soul , that he will come to me , and tell me that I am yet in my sins , under the curse of the Law and the eternal wrath of God ? No , no , the word of the Gospel is not yea , yea ; nay , nay : It is only yea , and amen ; it is so , as God is true , 2 Cor. 1.17 , 18 , 19 , 20. 3. The state therefore of the sinner being changed , and that too , by the spirits changing his dispensation , leaving off to be now as a spirit of bondage to put us in fear , and coming to our heart , as the spirit of adoption to make us cry father , father , he cannot go back to his first workagain ; for if so , then he must gratify , yea and also ratifiy , that profane and Popish doctrine , forgiven to day , unforgiven to morrow , a child of God to day , a child of Hell to morrow ; but what saith the Scriptures . Now therefore such are no more strangers , and foreiners , but fellow-Citizens with the Saints , and of the houshold of God , and are built upon the foundations of the Apostles and Prophets , Christ Jesus himself being the chief Corner-stone . In whom all the building fitly framed together , groweth into an holy Temple in the Lord , in whom you also are builded together for an habitation of God through the spirit , Ephes. 2. Object . But this is contrary to my experience . Why Christian , what is thy experience ? Why ? I was at first , as you have said , possessed with the fear of damnation , and so under the power of the spirit of bondage . Well said , and how was it then ? Why , after some time of continuance in these fears I had the spirit of adoption sent to me to seal up to my soul the forgiveness of sins , and so he did ; and was also helped by the same spirit , as you have said , to call God Father Father . Well said , and what after that ? Why , after that I fell into as great fears as ever I was in before . Ans. All this may be granted , and yet nevertheless , what I have said will abide a truth ; for I have not said that after the spirit of adoption is come , a Christian shall not again be in as great fears , for he may have worse than he had at first , but I say , that after the spirit of adoption is come , the spirit of bondage , as such , is sent of God no more to put us into those fears . For , mark , for we have not received the spirit of bondage AGAIN to fear . Let the Word be true , whatever thy experience is . Dost thou not understand me ? After the Spirit of God has told me , and also helped me to believe it , that the Lord for Christ's sake hath forgiven mine iniquities ; he tells me no more , that they are not forgiven . After the Spirit of God has helped me , by Christ , to call God my Father , he tells me no more that the Devil is my Father . After he hath told me , that I am not under the Law , but under grace , he tells me no more that I am not under grace , but under the Law , and bound over by it , for my sins , to the wrath and judgment of God : But this is the fear , that the Spirit as a spirit of bondage worketh in the soul at first . Quest. Can you give me further reason yet to convict me of the truth of what you say ? Answ. Yes . 1. Because as the Spirit cannot give himself the lie ; so he cannot overthrow his own order of working , nor yet contradict that testimony that his servants by his inspiration hath given of his order of working with them . But he must do the first : If he saith to us ( and that after we have received his own testimony , that we are under grace ) that yet we are under sin , the Law and wrath . And he must do the second ; if after he hath gone through the first work on us , as a spirit of bondage , to the second as a spirit of adoption ; he should overthrow as a spirit of bondage AGAIN , what before he had built as a spirit of adoption . And the third must therefore needs follow , that is , he overthroweth the testimony of his servants ; for they have said , That now we receive the spirit of bondage AGAIN to fear no more ; that is , after that we by the Holy Ghost are enabled to call God Father , Father . 2. This is evident also , because the covenant in which now the soul is interested , abideth , and is everlasting , not upon the supposition of my obedience , but upon the unchangable purpose of God , and the efficacy of the obedience of Christ , whose blood also hath confirmed it . It is ordered in all things , and sure , said David ; and this , said he , is all my salvation , ( 2 Sam. 23.5 . ) The covenant then is everlasting in it self , being established upon so good a foundation , and therefore standeth in it self everlastingly bent for the good of them that are involved in it . Hear the tenor of the covenant , and God's attesting of the truth thereof . This is the covenant that I will make with the house of Israel , after those daies , saith the Lord , I will put my Laws into their mind , and write them in their hearts , and I will be to them a God , and they shall be to me a people ; And they shall not teach every man his neighbour , and every man his brother , saying , know the Lord , for they shall all know me ; from the least to the greatest ; for I will be merciful to their unrighteousness , and their sins and iniquities I will remember no more , Heb. 8.10 , 11 , 12. Now if God will do thus unto those that he hath comprized in his everlasting covenant of grace , then he will remember their sins no more , that is , unto condemnation ; ( for so it is that he doth forget them ) then cannot the Holy Ghost , who also is one with the Father and the Son , come to us again ( even after we are possessed with these glorious fruits of this covenant ) as a spirit of bondage , to put us in fear of damnation . 3. The Spirit of God , after it is come to me as a spirit of adoption , can come to me no more as a spirit of bondage , to put me in fear , that is , with my first fears , because , by that faith that he , even he himself , hath wrought in me , to believe and call God Father , Father , I am united to Christ , and stand no more upon mine own legs , in mine own sins , or performances ; but in his glorious righteousness before him , and before his Father ; but he will not cast away a member of his body , of his flesh , and of his bones ; nor will he that the Spirit of God should come as a spirit of bondage to put him into a grounded fear of damnation , that standeth compleat before God in the righteousness of Christ ; for that is an apparent contradiction . And the third must therefore needs follow , that is , he overthroweth the testimony of his servants ; for they have said , That now we receive the spirit of bondage AGAIN to fear no more ; that is , after that we by the Holy Ghost are enabled to call God Father , Father . 2. This is evident also , because the covenant in which now the soul is interested , abideth , and is everlasting , not upon the supposition of my obedience , but upon the unchangable purpose of God , and the efficacy of the obedience of Christ , whose blood also hath confirmed it . It is ordered in all things , and sure , said David ; and this , said he , is all my salvation , ( 2 Sam. 23.5 . ) The covenant then is everlasting in it self , being established upon so good a foundation , and therefore standeth in it self everlastingly bent for the good of them that are involved in it . Hear the tenor of the covenant , and God's attesting of the truth thereof . This is the covenant that I will make with the house of Israel , after those daies , saith the Lord , I will put my Laws into their mind , and write them in their hearts , and I will be to them a God , and they shall be to me a people ; And they shall not teach every man his neighbour , and every man his brother , saying , know the Lord , for they shall all know me ; from the least to the greatest ; for I will be merciful to their unrighteousness , and their sins and iniquities I will remember no more , Heb. 8.10 , 11 , 12. Now if God will do thus unto those that he hath comprized in his everlasting covenant of grace , then he will remember their sins no more , that is , unto condemnation ; ( for so it is that he doth forget them ) then cannot the Holy Ghost , who also is one with the Father and the Son , come to us again ( even after we are possessed with these glorious fruits of this covenant ) as a spirit of bondage , to put us in fear of damnation . 3. The Spirit of God , after it is come to me as a spirit of adoption , can come to me no more as a spirit of bondage , to put me in fear , that is , with my first fears , because , by that faith that he , even he himself , hath wrought in me , to believe and call God Father , Father , I am united to Christ , and stand no more upon mine own legs , in mine own sins , or performances ; but in his glorious righteousness before him , and before his Father ; but he will not cast away a member of his body , of his flesh , and of his bones ; nor will he that the Spirit of God should come as a spirit of bondage to put him into a grounded fear of damnation , that standeth compleat before God in the righteousness of Christ ; for that is an apparent contradiction . Quest. But may it not come again as a spirit of bondage , to put me into my first fears for my good ? Ans. The Text saith the contrary ; For we have not received the spirit of bondage again to fear . Nor is God put to it for want of wisdom , to say , and unsay , do , and undo , or else he cannot do good . When we are sons , and have received the adoption of children , he doth not use to send the spirit after that to tell us we are slaves and heirs of damnation , also that we are without Christ , without the promise , without grace , and without God in the World , and yet this he must do if it comes to us after we have received him as a spirit of adoption , and put us , as a spirit of bondage in fear as before . Quest. But by what spirit is it then that I am brought again into fears , even into the fears of damnation , and so into bondage by ? Ans. By the spirit of the Devil who alwaies labours to frustrate the faith and hope , and comfort of the godly . Quest. How doth that appear ? Answ. 1. By the groundlesness of such fears . 2. By the unseasonableness of them . 3. By the effects of them . 1. By the groundlesness of such fears . The ground is removed , for a grounded fear of damnation , is this , I am yet in my sins , in a state of nature , under the law , without faith , and so under the wrath of God ; this , I say , is the ground of the fear of damnation , the true ground to fear it ; but now the man that we are talking of , is one that hath the ground of this fear taken away by the testimony and seal of the spirit of adoption : he is called , justified , and has , for the truth of this his condition , received the evidence of the spirit of adoption , and hath been thereby enabled to call God Father , Father ; now he that hath received this , has the ground of the fear of damnation taken from him , therefore his fear , I say , being without ground , is false , and so no work of the Spirit of God. 2. By the unseasonableness of them . This spirit alwaies comes too late . It comes after the spirit of adoption is come . Satan is alwaies for being too soon , or too late . If he would have men believe they are children , he would have them believe it , while they are slaves , slaves to him and their lusts . If he would have them believe they are slaves , it is when they are sons , and have received the spirit of adoption , and the testimony , by that , of their sonship before . And this evil is rooted even in his nature ; He is a lyar , and the Father of it , ( John 8. ) and his ●ies are not known to Saints , more than in this , that he labours alwaies to contradict the work and order of the spirit of truth . 3. It also appears by the effects of such fears . For there is a great deal of difference betwixt the natural effects of these fears which are wrought indeed by the spirit of bondage and those which are wrought by this spirit of the Devil afterwards . The one , to wit , the fears that are wrought by the spirit of bondage causeth us to confess the truth , to wit , that we are Christless , graceless , faithless , and so at present , that is , while he is so working in a sinful and damnable case ; but the other , to wit , the spirit of the Devil when he comes , which is after the spirit of adoption is come , he causeth us to make a lye , that is to say , we are christless , graceless , and faithless . Now this I say is wholly , and in all the parts of it a lye , and HE is the Father of it . Besides , the direct tendency of the fear that the Spirit of God , as a spirit of bondage worketh in the soul , is to cause us to come repenting home to God by Jesus Christ , but these latter fears tend directly to make a man , ( he having first denyed the work of God , as he will , if he falleth in with them ) to run quite away from God , and from h●s grave to him in Christ as will evidently appear if thou givest but a plain and honest answer to these questions following . 1. Quest. Doth not these fears make thee question , whether there was ever a work of grace wrought in thy soul ? Answ. Yes , verily that they do . 2. Quest. Doth not these fears make the question whether ever thy first fears was wrought by the Holy Spirit of God ? Answ. Yes , verily that they do . 3. Quest. Doth not these fears make thee question whether ever thou hast had ( indeed ) any true comfort from the Word and Spirit of God. Answ. Yes , verily that they do . 4. Quest. Dost thou not find intermixed with THESE fears plain assertions that thy first comforts , were either from thy fancy , or from the Devil , and a fruit of his delusions ? Answ. Yes , verily that I do . 5. Quest. Doth not THESE fears weaken thy heart in prayer ? Answ. Yes , that they do . 6. Quest. Doth not these fears keep thee back from laying hold of the promise of salvation by Jesus Christ ? Answ. Yes , for I think if I were deceived before , if I were comforted by a spirit of delusion before : why may it not be so again , so I am afraid to take hold of the promise . 7. Quest. Doth not these fears tend to the hardning of thy heart , and to the making of thee desperate ? Answ. Yes , verily that they do . 8 Quest. Doth not THESE fears hinder thee from profiting in hearing , or reading of the Word ? Answ. Yes verily , for still whatever I hear or read , I think nothing that is good belongs to me . 9 Quest. Doth not THESE FEARS tend to the stirring up of blasphemies in thy heart against God ? Answ. Yes , to the almost distracting of me . 10 Quest. Doth not these fears make thee sometimes think , that it is in vain for thee to wait upon the Lord any longer ? Answ. Yes verily , and I have many times almost come to this conclusion , that I will read , pray , hear , company with Gods people , or the like , no longer . Well poor Christian , I am glad that thou hast so plainly answered me , but prethee look back upon thy answer , how much of God , dost thou think , is in these things , how much of his Spirit , and the grace of his Word : just none at all , for it cannot be that these things can be the true and natural effects of the workings of the Spirit of God ; NO not as a spirit of bondage . These are not his doings ; dost thou not see the very paw of the Devil in them , yea in every one of thy ten confessions ; is there not palpably high wickedness in every one of the effects of this fear ? I conclude then , as I began , that the fear that the Spirit of God , as a spirit of bondage worketh , is good , and godly , not only because of the Author , but also because of the ground and effects ; but yet it can last no longer as such ( as producing the aforesaid conclusion , ) then till the spirit , as the spirit of adoption comes , because that then the soul is manifestly taken out of the state and condition , into which it had brought it self by nature and sin , and is put into Christ , and so by him into a state of life , and blessedness by grace . Therefore if first fears come again into thy soul after that the spirit of adoption hath been with thee , know they come not from the Spirit of God , but apparently from the spirit of the Devil , for they are a lie in themselves , and their effects are sinful and devilish . Object . But I had also such wickedness as those in my heart at my first awaking , and therefore by your argument neither should that be but from the Devil . Answ. So far forth as such wickedness was in thy heart , so far did the Devil and thine own heart seek to drive thee to despair , and dround thee there , but thou hast forgot the question , the question is not whether then thou wast troubled with such iniquities , but whether thy fears of damnation at that time were not just and good , because grounded upon thy present condition , which was , for that thou wast out of Christ in thy sins , and under the curse of the Law , and whether now , since the spirit of adoption is come unto thee , and hath thee , and hath done that for thee as hath been mentioned , I say , whether thou oughtest for any thing whatsoever to give way to the same fear , from the same ground of damnation ; it is evident thou oughtest , not because the ground , the cause is removed . Object . But since I was sealed to the day of redemption , I have grievously sinned against God , have not I therefore cause to fear , as before ? may not therefore the spirit of bondage be sent again to put me in fear as at first ? sin was the first cause , and I have sinned now . Answ. No , by no means , for we have not received the spirit of bondage again to fear . That is , God hath not given it us , for God hath not given us the spirit of fear , but of power , of love and of a sound mind , 2 Tim. 1.7 . If therefore our first fears come upon us again , after that we have received at Gods hands the spirit of love , of power , and of a sound mind , it is to be refused though we have grievously sinned against our God. This is manifest from , 1 Sam. 12. Fear not , ye have done all this wickedness . That is , not with that fear which would have made them fly from God as concluding that they were not now his people . And the reason is , because sin cannot dissolve the covenant into which the Sons of God by his grace is taken . If his children forsake my Law , and walk not in my judgments ; if they break my statutes , and keep not my commandments , then will I visit their transgressions with a rod , and their iniquities with stripes ; nevertheless my loving-kindness I will not utterly take away from him , nor suffer my faithfulness to fail , Psal. 89.30 , 33. Now if sin doth not dissolve the covenant , if sin doth not cast me out of this covenant , which is made personally with the Son of God , and into the hands of which by the grace of God I am put , then , ought I not , though I have sinned , to fear with my first fears . 2. Sin , after that the spirit of adoption is come , cannot dissolve the relation of Father , and Son , of Father and child . And this the Church did rightly assert , and that when her heart was under great hardness , and when she had the guilt of erring from his waies , saith she , Doubtless thou art our Father , Doubtless thou art , though this be our case , and though Israel should not acknowledge us for such , Isa. 63.16 , 17. That sin dissolveth not the relation of Father and Son , is further evident ; see Gal. 4.4 . When the fulness of the time was come , God sent forth his Son made of a woman , made under the Law , to redeem them that were under the Law , that we might receive the adoption of Sons . And because ye are Sons , God hath sent forth the Spirit of his Son into your hearts , crying Father , Father . Now mark , wherefore thou art no more a Servant , that is , no more under the Law of death , and damnation , but a Son , and if a Son , then an heir of God through Christ. Suppose a child doth grevously transgress against , and offend his Father , is the relation between them therefore dissolved ? Again , suppose the Father should scourge and chasten the Son for such offence , is the relation between them therefore dissolved ? Yea suppose the child should now through ignonorance cry , and say , this man is now no more my father , is he therefore now no more his Father ? doth not every body see the folly of arguings ? why of the same nature is that doctrine , that saith , that after we have received the spirit of adoption , that the spirit of bondage is sent to us again to put us in fear of eternal damnation . Know then that thy sin , after thou hast received the spirit of adoption to cry unto God Father , Father , is counted the transgression of a child ( not of a slave ) and that all that happeneth to thee for that transgression is but the chastizement of a Father . And what Son as he whom the father chasteneth not ? It is worth your observation . That the Holy Ghost checks those , who under their chastizements for sin , forgot to call God their Father . You have , saith Paul ; forgotten the Exhortation that speaketh unto you as unto Children , my Son , despise not thou the chastening of the Lord , nor faint when thou art rebuked of him . Yea , observe yet further , that Gods chastizing of his children for their sin , is a sign of grace and love , and not of his wrath , and thy damnation ; therefore NOW there is no ground for the aforesaid fear . For whom the Lord loveth he chastizeth , and scourgeth every Son whom he receiveth , Heb. 12. Now if God would not have those that have received the spirit of the Son , however he chastises them , to forget the relation , that by the adoption of Sons , they stand in to God , if he cheks them that do forget it , when his rod is upon their backs for sin ; then it is evident that those fears that thou hast under a colour of the coming again of the spirit , as a spirit of bondage , to put thee in fear of eternal damnation , is nothing else but Satan disguised , the better to play his pranks upon thee . I will yet give you two or three instances more wherein it will be manifest that what ever happeneth to thee , I mean as a chastizement for sin , after the spirit of adoption is come , thou oughtest to hold fast by faith the relation of Father and Son. 1. The people spoken of by Moses , are said to have lightly esteemed the rock of their salvation , which rock is Jesus Christ ( and that is a grievous sin indeed ) yet , saith he , Is not God thy Father that hath bought thee ? and then puts them upon considering the daies of old Deut. 32.6 . 2. They in the Prophet Jeremiah had played the harlot with many lovers , and done evil things as they could ; and as another Scripture hath it , gone a whoring from under their God , yet God calls to them by the Prophet saying , Wilt thou not from this time cry unto me my Father thou art the God of my youth ? Jer. 3.1 — 7. 3. Remember also that eminent text made mention of in 1 Sam. 12. Fear not , ye have done all this wickedness ; and labour to maintain faith in thy soul , of thy being a child , ( it being true that thou hast received the spirit of adoption before ) and so that thou oughtest not to fall under thy first fears , ( because the ground is taken away ) of thy eternal damnation . Now , let not any , from what hath been said , take courage to live loose lives , under a supposition , that once in Christ , and ever in Christ , and the covenant cannot be broken , nor the relation of Father and Child dissolved , for they that do so , 't is evident have not known what 't is to receive the spirit of adoption ; It is the Spirit of the Devil in his own hue that suggesteth this unto them , and that prevaileth with them to do so ; shall we do evil that good may come ? shall we sin that grace may abound ? or shall we be base in life because God by grace , hath secured us from wrath to come ? God forbid , these conclusions betoken one void of the fear of God indeed , and of the spirit of adoption too . For what Son is he , that because the Father cannot break the relation , ( nor suffer sin to do it , ) that is betwixt the Father and him , that will therefore say , I will live altogether after my own lusts , I will labour to be a continual grief to my Father . Yet lest the Devil ( for some are not ignorant of his devices ) should get an advantage against some of the Sons , to draw them away from the filial fear of their Father , let me here , to prevent such temptations , present such with these following considerations . 1. Though God cannot , will not dissolve the relation which the spirit of adoption hath made 'twixt the Father and the sons , for any sin that such do commit : yet he can , and often doth take away from them the comfort of their adoption , not suffering Children , while sinning , to have the sweet and comfortable sense thereof on their hearts . He can tell how to let sinners be round about them , and sudden fear trouble them . He can tell how to send darkness that they may not see , and to let abundance of waters cover them , Job 22.10 , 11. 2. God can tell how to hide his face from them , and so to afflict them with that dispensation , that it shall not be in the power of all the World to comfort them . When he hideth his face , who can behold him ? Job . 23.8 , 9. chap. 34.29 . 3. God can tell how to make thee again to possess the sins that he long since hath pardoned , and that in such wise that things shall be bitter to thy soul. Thou writest bitter things against me , saies Job , and makest me to possess the iniquities of my youth . By this also he made once David groan , and pray against it as an unsupportable affliction , Job 13.26 . Psal. 25.7 . 4. God can lay thee in the dungion in chains , and roll a stone upon thee , he can make thy feet fast in the stocks , and make the a gazing stock to men and Angels , Lam. 3.55 . ver . 7 , 53. Job . 13.27 . 5. God can tell how to cause to cease the sweet operations , & blessed influences of his grace in thy soul , and to make those Gospel showers that formerly thou hast enjoyed , to become now to thee nothing but powder and dust . Psal. 51. Dut. 28.24 . 6. God can tell how to fight against thee with the sword of his mouth , and to make thee a Butt for his Arrows ; and this is a dispensation most dreadful , Rev. 2.16 . Job 6.4 . Psal. 38.2 , 3 , 4 , 5. 7. God can tell how so to bow thee down with guilt and distress , that thou shalt in no wise be able to lift up thy head , Psal. 40.12 . 8. God can tell how to break thy bones , and to make thee by reason of that to live in continual anguish ofspirit : yea he can send a fire into thy bones that shall burn , and none shall quench it , Psal. 51.8 . Lam. 3.4 . chap. 1.13 . Psa. 102.3 . Job 30.30 . 9. God can tell how to lay thee aside , and make no use of thee as to any work for him in thy generation . He can throw thee aside as a broken vessel , Psal. 31.12 Ezek. 44.10 , 11 , 12 , 13. 10. God can tell how to kill thee , and to take thee away from the earth for thy sins , 1 Cor. 11.29 , 30 , 31 , 32. 11. God can tell how to plague thee in thy death , with great plagues , and of long continuance , Psal. 73.45 . Deut. 28. 12. What shall I say ? God can tell how to let Satan loose upon thee ; when thou liest a dying , he can licence him then to assault thee with great temptations , he can tell how to make thee possess the guilt of all thy unkindness towards him , and that when thou , as I said , art going out of the World ; he can cause that thy life shall be in continual doubt before thee , and not suffer thee to take any comfort day nor night ; yea he can drive thee even to a madness with his chastizements for thy folly , and yet all shall be done by him to thee as a Father chastizeth his Son , Deut. 28.65 , 66 67. 13. Further , God can tell how to tumble thee from off thy death-bed in a cloud , he can let thee die in the dark ; when thou art dying , thou shalt not know whither thou art going , to wit , whether to Heaven or to Hell. Yea he can tell how to let thee seem to come short of life , both in thine own eyes , and also in the eyes of them that behold thee . Let us therefore fear , saies the Apostle ( though not with slavish , yet with filial fear , ) lest a promise being lest us of entring into rest , any of us should seem to come short of it , Heb. 4.1 . Now all this , and much more can God do to HIS as a Father by his rod , and Father by rebukes ; ah who know but those that are under them , what terrours , fears , distresses and amazements , God can bring his people into ; he can put them into a furnace , a fire , and no tongue can tell what , so unsearchable and fearful are his Fatherly chastizements , and yet never give them the spirit of bondage again to fear . Therefore if thou art a Son , take heed of sin , lest all these things overtake thee , and come upon thee . Object . But I have sinned , and am under this high and mighty hand of God. Ans. Then thou knowest what I say is true , but yet take heed of hearkning unto such temptations as would make thee believe thou art out of Christ , under the Law , and a statte of damnation : and take heed also that thou dost not conclude that the author of these fears , is the Spirit of God come to thee again as a spirit of bondage to put thee into such FEARS , lest unawares to thy self thou dost deify the Devil , dishonour thy Father , overthrow good doctrine , and bring thy self into a double temptation . Object . But if God deals thus with a man , how can he otherwise think , but that he is a reprobate , a Graceless , Christless and Faithless one . Answ. Nay , but why dost thou tempt the Lord thy God ? why dost thou sin and provoke the eyes of his glory ? why doth the living man complain , a man for the punishment of his sins ? ( Lam. 3.39 . ) He doth not willingly afflict , nor grieve the Children of men , but if thou sinnest , though God should save thy soul , as he will if thou art an adopted Son of God , yet he will make thee know that sin is sin , and his rod that he will chastize thee with ( if need be ) shall be made of scorpions : read the whole book of the Lamentations , read Job's and Davids complaints : yea , read what happenned to his Son , his welbeloved , and that when he did but stand in the room of sinners , being in himself altogether innocent , and then consider O thou sinning Child of God , if it is any injustice in God , yea if it be not necessary that thou shouldst be chastized for thy sin . But then , I say , when the hand of God is upon thee , how grievous soever it be , take heed , and beware that thou give not way to thy first fears , lest as I said before , thou addest to thine affliction ; and to help thee here ; Let me give thee a few instances of the carriages of some of the Saints under some of the most heavy afflictions that they have met with for sin , 1. Job was in great affliction , and that , as he confessed for sin , ( Joh. 7.20 . ) Insomuch that he said , God had set him for his mark to shoot at , and that he ran upon him like a Giant ; that he took him by the neck , and shook him to pieces , and counted him for his enemy , that he hid his face from him , and that he could not tell where to find him , yet he counted not all this as a sign of a damnable state , but as a tryal , and chastizement , and said when he was in the hottest of this battel , when I am tried , I shall come forth like gold . And again , when he was pressed upon by the tempter to think that God would kill him , he answers with greatest confidence , Though he slay me , yet will I trust in him , Job 16.14 . ver . 12. Chap. 19.11 . Chap. 23.8 , 9 , 10. Chap. 13.15 . 2. David complained that God had broken his bones , that he had set his face against his sins , and had taken from him the joy of his salvation : yet even at this time he saith , O God , thou God of my Salvation , Psal. 51.8 , 9 , 12 , 14. 3. Haman complained that his soul was full of troubles , that God had laid him in the lowest pit , that he had put his acquaintance far from him , and was casting off his soul , and had hid his face from him . That he was afflicted from his youth up , and ready to die with trouble : he saith moreover , that the fierce wrath of God went over him , that his terrours had cut him him off ; yea , that by reason of them he was distracted , and yet , even before he maketh any of these complaints , he takes fast hold of God , as his saying , O Lord God of my Salvation , Psal. 88. 4. The Church in the Lamentations complains that the Lord had afflicted her for her transgressions , and that in the day of his fierce anger ; also that he had trodden under foot her mighty men , and that he had called the heathen against her ; she saies , that he had covered her with a cloud in his anger , that he was an enemy , and that he had hung a chain upon her , she adds moreover that he had shut out her prayer , broken her teeth with gravel stones , and covered her with ashes , and in conclusion , that he had utterly rejected her . But what doth she do under all this tryal ? doth she give up her faith and hope , and return to that fear that begot the first bondage ? No , The Lord is my portion , saith my soul , therefore will I hope in him ; yea she adds , O Lord , thou hast pleaded the cause of my soul , thou hast redeemed my life , Lamen . 1.5 . Chap. 2.1 , 2 , 5. Chap. 3.7 , 8 , 16. Chap. 5.22 . Chap. 3 24 , 31 , 58. These things shew , that Gods people , even after they have received the spirit of adoption , have fell foully into sin , and have been bitterly chastized for it ; and also that when the rod was most smart upon them , they made great conscience of giving way to their first fears wherewith they were made afraid by the Spirit , as it wrought , as a spirit of bondage ; for indeed there is no such thing as the coming of the Spirit of bondage to put us in fear the second time , as such , that is , after he is come as the spirit of adoption to the soul. I conclude then , that THAT fear that is is wrought by the spirit of bondage is good , and godly , because the ground for it , is sound ; and I also conclude , that he comes to the soul as a spirit of bondage , but once , and that once , is before he comes as a spirit of adoption : and if therefore the same fear doth again take hold of thy heart , that is , if after thou hast received the spirit of adoption , thou fearest again the damnation of thy soul , that thou art out of Christ , and under the Law , that fear is bad , and of the Devil , and ought by no means to be admitted by thee . Quest. But since it is as you say , how doth the Devil after the spirit of adoption is come , work the child of God into those fears of being out of Christ , not forgiven , and so an he●r of damnation again ? Answ. 1. By giving the lie ( and by prevailing with us to give it too ) to the work of grace wrought in our hearts , and to the testimony of the holy spirit of adoption . Or , 2. By abusing of our ignorance of the everlasting love of God to his in Christ , and the duration of the covenant of grace . Or , 3. By abusing some scripture that seems to look that way but doth not . Or , 4. By abusing our senses and reason . Or , 5. By strengthening of our unbelief . Or , 6. By overshaddowing of our judgment with horrid darkness . Or , 7. By giving of us counterfeit representations of God. Or , 8. By stirring up , and setting in a rage our inward corruptions . Or , 9. By pouring into our hearts abundance of horrid blasphemies . Or , 10. By putting of wrong constructions on the rod , and chastizing hand of God. Or , 11. By charging upon us , that our ill behavours under the rod , and chastizing hand of God , is a sign that we indeed have no grace , but are down-right damned graceless reprobates . By these things and others like these , Satan , I say , Satan bringeth the Child of God , not only to the borders , but even into the bowels of the fears of damnation , after it hath received a blessed testimony of eternal life , and that by the holy spirit of adoption . Quest. But would you not have the people of God , stand in FEAR of his rod , and be afraid of his judgments ? Answ. Yes , and the more they are rightly afraid of them , the less , and the seldomer they will come under them , for 't is want of fear that brings us into sin , and 't is sin that brings us into these afflictions . But I would not have them fear with the fear of slaves , for that will add no strength against sin , but I would have them fear with the reverential fear of Sons , and that is the way to depart from evil . Quest. How is that ? Answ. Why , having before received the spirit of adoption ; still to believe that he is our father , and so to fear with the fear of children , not as slaves fear a tyrant . I would therefore have them to look upon his rod , rebukes , chidings , and chastizements , and also upon the wrath wherewith he doth inflict ; to be but the dispensations of their Father . This believed , maintains , or at least helps to maintain in the heart a Son-like bowing under the rod. It also maintains in the soul a Son-like confession of sin , and a justifying of God under all the rebukes that he grieveth us with . It also engageth us to come to him , to claim and lay hold of former mercies , to expect more , and to hope a good end shall be made of all Gods present dispensations towards us , Mich. 7.9 . Lam. 1.18 . Psal. 77.10 , 11 , 12. Lam. 3.31 , 32 , 33 , 34. Now God would have us thus fear his rod , because he is resolved to chastize us therewith if so be we sin against him , as I have already shewed ; for although Gods bowels turn within him , even while he is threatning his people , yet if we sin , he will lay on the rod so hard , as to make us cry , Wo unto us that we have sinned ( Lam. 5.16 . ) and therefore , as I said , we should be afraid of his judgments , yet only as afore is provided as of the rod , wrath and judgment of a Father . Quest. But have you yet any other considerations to move us to FEAR God with child-like FEAR ? Answ. I will in this place give you five . 1. Consider that God thinks meet to have it so , and he is wiser in heart than thou ; he knows best how to secure his people from sin , and to that end hath given them Law and Commandments to read , that they may learn to fear him as a Father ; Job 37.24 . Eccles. 3.14 . Deut. 17.18 , 19. 2. Consider , he is mighty in power ; if he touch it but with a fatherly touch , man nor Angel cannot bear it ; yea Christ makes use of that argument , he hath power to cast into hell , fear him , Luke 12.4 , 5. 3. Consider that he is every where , thou canst not be out of his sight , or presence ; nor out of the reach of his hand . Fear ye not me saith the Lord ? can any hide himself in secret places that I should not see him , saith the Lord ? do not I fill Heaven and Earth saith the Lord ? Jer. 5.22 . chap. 23.24 4. Consider that he is holy , and cannot look with liking upon the sins of his own people . Therefore saies Peter , Be as obedient children , not fashioning your selves according to your former lusts in your ignorance , but as he that hath called you is holy , so be ye holy in all manner of conversation , because it is written , be ye holy , for I am holy . And if ye call on the Father who without respect of persons , judgeth according to every mans work , pass the time of your sojourning here in fear . 5. Consider that he is good , and has been good to thee , good in that he hath singled thee out from others , and saved thee from their death and hell , though thou perhaps was worse in thy life than those that he left when he laid hold on thee . O this should engage thy heart to fear the Lord all the daies of thy life : They shall fear the Lord , and his goodness in the latter daies , Hos. 3.5 . And now for the present , I have done with that fear , I mean as to its first workings , to wit , to put me in fear of damnation , and shall come in the next place to treat of the grace of fear , more immediately intended in the text . Of the grace of fear , more immediately intended in the text . I shall now speak to this fear , which I call a lasting godly fear . First , By way of Explication , by which I shall shew , 1. How , by the Scripture it is described . 2. I shall shew you what this fear flows from . 3. And then I shall also shew you what doth flow from it . For the first of these , to wit , how by the Scripture this fear is described , and that , 1. More generally . 2. More particularly . First , More generally . 1. It is called a grace , that is a sweet and blessed work of the Spirit of grace , as he is given to the elect by . Hence the Apostle saies , let us have grace whereby we may serve God acceptably with reverence and Godly fear , ( Heb. 12. ) for as that fear that brings bondage , is wrought in the soul , by the spirit , as a spirit of bondage : so this fear , which is a fear that we have while we are in the liberty of sons , is wrought by him as he manifesteth to us our liberty ; where the spirit of the Lord is , there is liberty , that is , where he is as a Spirit of adoption , setting the soul free from that bondage under which it was held by the same spirit while he wrought as a spirit of bondage . Hence as he is called a spirit working bondage to fear , so he , as the Spirit of the Son , and of adoption , is called , The Spirit of the fear of the Lord , Isa. 11.2 . Because it is that Spirit of grace that is the author , animater and maintainer of our filial fear or of that fear that is son-like , and that subjecteth the elect , unto God , his Word , and Waies ; unto him , his Word and Waies as a Father . 2. This fear is called also the fear of God , not as that which is ungodly is , nor yet as that may be , which is wrought by the spirit , as a spirit of bondage ; but by way of eminency , to wir , as a dispensation of the grace of the Gospel , and as a fruit of eternal love . I will put MY FEAR in their hearts , and they shall not depart from me , Jer. 32.38 , 39 , 40 , 41. 3. This fear of God , is called Gods Treasure , for it is one of his choice Jewels , it is one of the rarities of Heaven , The fear of the Lord is his treasure , Isa. 33.16 . And it may well go under such a title , for as treasure , so the fear of the Lord is not found in every corner . It is said , all men have not faith , because that also is more precious than gold , the same is said about this fear . There was no fear of God before their eyes , that is , the greatest part of men are utterly destitute of this goodly Jewels this treasure , the fear of the Lord. Poor vagrants , when hey come straglling to a Lords house , may perhaps obtain some scraps and fragments , they may also obtain old shooes , and some sorry cast-off rags , but they get not any of his Jewels , they may not touch his choycest treasure , that is kept for the children , and those that shall be his heirs . We may say the same also of this blessed grace of fear , which is called here Gods treasure . It is only bestowed upon the elect , the heirs , and children of the promise , all others are destitute of it , and so continue to death and Judgment . 4. This Grace of fear , Is that which maketh men excell and go beyond all men , in the account of God ; It is that which beautifies a man , and prefers him above all other ; Hast thou , saies God to Satan , considered my servant Job , that there is none like him in all the earth , a perfect , and an upright man , one that feareth God , and escheweth evil ? Job . 1.8 . chap. 2. ver . 4. Mind it , There is none like him , none like him in all the earth . I suppose he means either in those parts , or else he was the man that abounded in the fear of the Lord ; none like him to fear the Lord , he only excelled others with respect to his reverencing of God , bowing before him , and sincerely complying with his will , and therefore is counted the excellent man. 'T is not the knowledge of the Will of God , but our sincere complying therewith , that proveth we fear the Lord ; and it is our so doing that putteth upon us the note of excelling ; hereby appears our perfection , herein is manifest our uprightness . A perfect , and an upright man is one that feareth God , and that because he escheweth evil . Therefore this grace of fear is that without which no part or piece of service which we do to God , can be accepted of him . It is , as I may call it , The salt of the Covenant , which seasoneth the heart , and therefore must not be lacking there ; it is also that which salteth , or seasoneth all our doings , and therefore must not be lacking in any of them , Levit. 2.13 . For , 5. I take this grace of fear , to be that which softeneth and mollifieth the heart , and that makes it stand in AWE both of the mercies and Judgments of God. This is that that retaineth in the heart that due dread , and reverence of the heavenly majesty that is meet , should be , both in , and kept in the heart of poor sinners . Wherefore when David described THIS fear , in the exercise of it , he calls it an AWE of God. Stand in AWE , saith he , and Sin not ; and again , mine heart standeth in AWE of thy Word ; and again , Let all the Earth FEAR the Lord ; what 's that ? or how is that ? why ? Let all the inhabitants of the world stand in AWE of him , Psal. 4.4 . Psal. 119.161 . Psal. 33.8 . This is that therefore , that is , as I said before , so excellent a thing in the eyes of God , to wit , a grace of the spirit , the fear of God , his treasure , the salt of the covenant , that which makes men excel all others : for it is that which maketh the sinner to stand in AWE of God , which posture is the most comely thing in us , throughout all ages . But , Secondly , and more particularly . 1. This grace is called , The beginning of knowledge , Prov. 1.7 . because by the first gracious discovery of God to the soul , this grace is begot ; and , again because the first time that the soul doth apprehend God in Christ to be good unto it , this grace is animated , by which the soul is put into an holy AWE of God , which causeth it with reverence and due attention to hearken to him , and tremble before him . It is also by vertue of this fear that the soul doth enquire yet more after the blessed knowledge of God. This is the more evident , because , where this fear of God is wanting , or where the discovery of God , is not attended with it , the heart still abides rebellious , obstinate , and unwilling to know more , that it might comply therewith : nay , for want of it , such sinners say rather ; As for God , let him depart from us , and for the Almighty , we desire not the knowledge of HIS waies . 2. This fear is called , The beginning of Wisdom , ( Job . 28.28 . Psal. 111.10 ) because then and not tell then , a man begins to be truly spiritually wise ▪ what wisdom is there where the fear of God is not ? Therefore the fools are described thus , For that they hated knowledg , and did not chuse the fear of the Lord , Prov. 1.29 . The word of God is the fountain of knowledg , into which a man will not with godly reverence look , until he is endued with the fear of the Lord : Therefore it is rightly called the beginning of Wisdom . But fools despise wisdom , and instruction , Prov. 1.7 . It is therefore this fear of the Lord that makes a man wise for his soul , for life , and for another world . 'T is this that teacheth him how he should do to escape those spiritual and eternal ruins that the fool is overtaken with , and swallowed up of forever . A man void of this fear of God , whereever he is wise , or in what ever he excels , yet about the matters of his soul , there is none more foolish than himself ; for through the want of the fear of the Lord , he leaves the best things at sixes , and sevens , and only pursueth with all his heart those that will leave him in the snare when he dies . 3. This fear of the Lord , Is to hate evil . To hate sin , and vanity ; sin and vanity they are The sweet morsels of the FOOL , ( Job 20.12 . ) and such which the carnal appetite of the flesh runs after : and it is only the vertue that is in the fear of the Lord , that maketh the sinner have an antipathy against it . By the fear of the Lord men depart from evil , Proverbs 16.6 . That is , men shun , separate themselves from , and eschew it in its appearances . Wherefore it is plain that those that love evil , are not possessed with the fear of God. There is a generation that will pursue evil , that will take it in , nourish it , lay it up in their hearts , hide it , and plead for it , and rejoyce to do it : These cannot have in them the fear of the Lord , for that is to hate it , and to make men depart from it ; where the fear of God , and sin is , it will be with the soul , as it was with Israel , when Amri and Tibni , strove to reign among them both at once , one of them must be put to death , they cannot live together : sin must down , for the fear of the Lord begetteth in the soul a hatred against it , an abhorrence of it , therefore sin must die , that is , as to the affections and lusts of it ; for as Solomon saies in another case , where no wood is , the fire goeth out . So we may say , where there is a hatred of sin , and where men depart from it , there it loseth much of its power , waxeth feeble , and decayeth . Therefore Solomon saith again , Fear the Lord , and depart from evil , Prov. 3.7 . as who should say , fear the Lord , and it will follow , that you shall depart from evil : departing from evil , is a natural consequence , a proper effect of the fear of the Lord where it is . By the fear of the Lord men depart from evil , that is , in their Judgment , will , mind , and affections : not , that by the fear of the Lord , sin is annihilated , or has lost its being in the soul , there still will those Canaanites be , but they are hated , lothed , abominated , fought against , prayed against , watcht against , strove against , and mortified , by the soul , Rom. 7. 4. This fear is called a fountain of life . The fear of the Lord is a fountain of life , to depart from the snares of death , Prov. 14.27 . It is a fountain , or spring , which so continually supplieth the soul with variety of considerations of sin , of God , of death , and life eternal , as to keep the soul in continual exercise of vertue , and in holy contemplation . It is a fountain of life , every opperation thereof , every act and exercise thereof hath a true , and natural tendency to spiritual and eternal felicity . Wherefore the wise man saith in another place , the fear of the Lord tendeth to life , and be that hath it shall abide satisfied , he shall not be visited with evil , Prov. 19.23 . It tendeth to life even as of nature ; every thing hath a tendency to that which is most natural to it self , the fire to burn , the water to wet , the stone to fall , the sun to shine , sin to defile &c. Thus I say , the fear of the Lord tendeth to life ; the nature of it is to put the soul upon fearing of God , of closing with Christ , and of walking humbly before him . It is a fountain of life , to depart from the snares of death . What are the snares of death , but sin , the wiles of the Devil &c. From which the fear of God hath a natural tendence to deliver thee , and to keep thee in the way that tendeth to life . 5. This fear of the Lord , it is called , The instruction of Wisdom , Prov. 15.33 . You heard before that it is the beginning of wisdom : but here you find it called the instuction of wisdom : for indeed it is , not only that which makes a man begin to be wise , but to improve , and make advantage of all those helps and means to life , which God hath afforded to that end . That is , both to his own , and his neighbours salvation also . It is the instruction of wisdom , it will make a man capable to use all his natural parts , all his natural wisdom to Gods glory , and his own good . There lieth , even in many natural things , THAT , into which if we were instructed , would yield us a great deal of help to the understanding of spiritual matters ; For in wisdom has God made all the World ; nor is there any thing that God has made , whether in Heaven above , or on Earth beneath , but there is couched some spiritual mystery in it . The which men matter more , than they do the ground they tread on , or than the stones that are under their feet , and all because they have not this fear of the Lord , for had they that , that would teach them to think , even from that knowledg of God , that hath by the fear of him put into their hearts , that he being so great , and so good , there must needs be abundance of wisdom in the things he hath made : that fear would also indeavour to find out what that wisdom is , yea and give to the soul the instruction of it . In that it is called the instruction of wisdom , it intimates to us that its tendency is to keep all even , and in good order in the soul. When Job perceived that his friends did not deal with him in an even spirit and orderly manner , he said , that they forsook the fear of the Almighty , Job 6.14 . For , this fear keeps a man , even , in his words and judgment of things . It may be compared to the ballace of the Ship , and to the poys of the ballance of the Scales , it keeps all even , and also makes us steer our course right with respect to the things that pertain to God and man. What this fear of God flows from . I come now to the second thing , to wit , to shew you what this fear of God flows from . First , This fear , this grace of fear , this son-like fear of God , It flows from the distinguishing love of God to his elect . I will be their God , saith he , and I will put my fear in their hearts . None other obtain it but those that are inclosed and bound up in that bundle . Therefore they , in the same place are said to be those that are wrapt up in the eternal or everlasting covenant of God , and so designed to be the people that should be blessed with this fear . I will make an everlasting covenant with them , saith God , that I will not turn away from them to do them good , but I will put my fear in their hearts , and they shall not depart from me , Jer. 32.40 . This covenant declares unto men , that God hath , in his heart , distinguishing love for some of the children of men , for he saith , he will be their God , that he will not leave them , nor yet suffer them to depart , to wit , finally from him . Into these mens hearts he doth put his fear , this blessed grace , and this rare , and effectual sign of his love , and of their eternal salvation . 2. This fear , flows from a new heart . This fear is not in men by nature ; the fear of Devils they may have , as also an ungodly fear of God ; but this fear is not in any , but where there dwelleth a new heart , another fruit and effect of this everlasting covenant , and of this distinguishing love of God. An new heart also will I give them , a new heart , what a one is that ? why ? the same Prophet saith in another place , A heart to fear me , a circumcised one , a sanctified one , Jer. 32.39 . Ezek. 11.19 . Chap. 36.26 . So then , until a man receive an heart from God , an heart from Heaven , a new heart ; he has not this fear of God in him . New wine must not be put into old bottles , lest the one , to wit , the bottles mar the wine , or the wine the bottles , but new wine must have new bottles , and then both shall be preserved , Matth. 9.17 . This fear of God must not be , cannot be found in old hearts , old hearts are not bottles out of which this fear of God proceeds , but 't is from an honest and good heart , from a new one , from such an one that is also an effect of the everlasting covenant , and love of God to men . I will give them an heart to fear me , there must in all actions be heart , and without heart no action is good , nor can there be faith , love or fear , from every kind of heart ; these must flow from such an one , whose nature is to produce , and bring forth such fruit ; Do men gather Grapes of thorns , or Figs of thistles ? so from a corrupt heart there cannot proceed such fruit as the fear of God as to believe in God , and love God , Luke 6.43 , 44 , 45. The heart naturally is deceitful above all things and desperately wicked , how then should there flow from such an one , the fear of God ? it cannot be . He therefore that hath not received at the hands of God , a new heart , cannot fear the Lord. 3. This fear of God , it flows from an impression , a sound impression that the word of God maketh on our souls ; for without an impress of the word , there is no fear of God. Hence it is said that God gave to Israel good laws , statutes and judgements , that they might learn them , and in learning them , learn to fear the Lord their God. Therefore saith God in another place , Gather the people together , men , women and children , and the stranger that is within thy gates , that they may hear , and that they may learn to fear the Lord your God , Deut. 6.1 , 2. Chap. 31.12 . For as a man drinketh good doctrine into his soul , so he feareth God. If he drinks it in much , he feareth him greatly ; if he drinketh it in but little , he feareth him but little ; if he drinketh it not in at all , he feareth him not at all . This therefore teacheth us how to judge who feareth the Lord ; they are those that learn , and that stand in awe of the word : those that have by the holy word of God the very form of it self engraven upon the face of their souls , they fear God , Rom. 6.17 . But on the contrary , those that do not love good doctrine , that give not place to the wholsom truths of the God of Heaven revealed in his testament , to take place in their souls , but rather despise it , and the true professors of it , they fear not God. For as I said before , this fear of God , it flows from a sound impression that the word of God maketh upon the soul ; and therefore 4. This godly fear , it floweth from faith , for where the word maketh sound impression on the soul , by that impression , is faith begotten , whence also this fear doth flow . Therefore right hearing of the word , is called the hearing of faith , Galla. 3. verse 2. Hence it is said again ; By faith Noah being warned of God of things not seen as yet , moved with fear , prepared an Ark to the saving of his house , by the which he condemned the world , and became heir of the righteousness which is by faith , ( Heb. 11.7 . ) The word , the warning that he had from God of things not seen as yet , wrought , through faith therein , that fear of God in his heart that made him prepare against unseen dangers , and that he might be an inheritour of unseen happiness . Where , therefore , there is not faith in the word of God , there can be none of this fear ; and where the word doth not make sound impression on the soul , there can be none of this faith . So that as vices hang together , & have the links of a chain , dependance one upon another , even so the graces of the spirit also , are the fruits of one another , and have such dependance on each other , that the one cannot be without the other . No faith , no fear of God : Devils faith , Devils fear , Saints faith , Saints fear . 5. This godly fear , it also floweth from sound repentance for and from sin , godly sorrow worketh repentance , & godly repentance produceth this fear . For behold , saies Paul , This self same thing , that ye sorrowed after a godly sort , what carefulness it wrought in you , what clearing of your selves , yea what indignations , yea what fear , 2 Cor. 7.10 , 11. Repentance is the effect of sorrow , and sorrow is the effect of smart , and smart the effect of faith : now therefore fear must needs be an effect of , and flow from repentance . Sinner , do not deceive thy self , if thou art a stranger to sound repentance , which standeth in sorrow and shame , before God , for sin , as also in turning from it , thou hast no fear of God , I mean none of this godly fear , for that is the fruits of , and floweth from sound repentance , 6. This godly fear , it also flowes from a sense of the love and kindness of God to the soul. Where there is no sense or hope of the kindness , and mercy of God by Jesus Christ , there can be none of this fear , but rather wrath and despair , which produceth that fear that is either devilish , or else that which is only wrought in us by the spirit , as a spirit of bondage , ( but these we do not discourse of now ) wherefore the godly fear that now I treat of , it floweth from some sense or hope of mercy from God by Jesus Christ. If thou Lord , saies David , shouldest mark iniquity , O Lord , who should stand , but there is forgiveness with thee that thou mayest be feared , Psal. 130.3 , 4. There is mercy with thee . This the soul has sense of an hope in , and therefore feareth God. Indeed , nothing can lay a stronger obligation upon the heart to fear God , than sense of , or hope in mercy . See Jer. 33.8 , 9. This begetteth true tenderness of heart , true godly softness of spirit ; this truly endeareth the affections to God : and in this true tenderness , softness , and indearedness of affection to God , lieth the very essence of this fear of the Lord , as is manifest by the fruit of this fear when we shall come to speak of it . 7. This fear of God , flows from a due consideration of the judgments of God , that are to be executed in the world , yea upon professors too : yea further , Gods people themselves , I mean , as to themselves , have such a consideration of his judgments towards them , as to produce this godly fear . When Gods judgments are in the earth , they effect the fear of his name , in the hearts of his own people , My flesh trembleth for fear of thee , and I am , said David , afraid of thy judgments , Psal. 119.120 . When God smote Vzza , David was afraid of God that day , Chron. 13.12 . Indeed many regard not the works of the Lord , nor take notice of the opperation of his hands , and such cannot fear the Lord. But others observe and regard , and wisely consider of his doings , and of the judgments that he executeth , and that makes them fear the Lord. This God himself suggesteth as a means to make us fear him . Hence he commands the false Prophet to be stoned : That all Israel might hear , and fear . Hence also he commanded that the rebellious Son should be stoned : That all Israel might hear and fear . False Witness was also to have the same judgment of God executed upon him : That all Israel might hear and fear . The man also that did ought presumptuously was to die : That all Israel might hear and fear , Deut. 13.11 . Chap. 21.21 . Chap. 17.13 . Chap. 19.20 . There is a natural tendency in judgments , as judgments to beget a fear of God in the heart of man as man : but when the observation of the judgments of God , is made by him that hath a principle of true grace in his soul , that observation being made , I say , by a gracious heart , produceth a fear of God in the soul , of its own nature , to wit , a gracious or godly fear of God. 8. This godly fear it also flows from a godly remembrance of our former distresses , when we were distressed with our first fears ; for though our first fears were begotten in us by the spirits working as a spirit of bondage , and so are not alwaies to be entertained as such , yet even that fear leaveth in us , and upon our spirits , that sense and relish of our first awakenings and dread , as also occasioneth , and produceth this godly fear . Take heed , saies God , and keep thy soul deligently , lest thou forget the things that thine eyes have seen , and lest they depart from thy heart all the daies of thy life , but teach them thy Sons , and thy Sons Sons . But what was the things that their eyes had seen , that would so damnify them , should they be forgotten ? The answer is , The things which they saw at Horeb ; to wit , the Fire , the Smoke , the Darkness , the Earthquake , their first awakenings by the Law , by which they were brought into a bondage fear ; yea they was to remember this especially . Especially , saith he , the day that thou stoodest before the Lord thy God in Horeb , when the Lord thy God said unto thee , gather me the people together , and I will make them hear my Words , that they may learn to fear me all the days that they shall live upon the Earth , Dut. 4.9 , 10 , 11. The remembrance of what we saw , felt , feared and trembled under the sense of , when our first fears were upon us , is that which will produce in our hearts this godly filial fear . 9. This godly fear , it flows from our receiving of an answer of prayer , when we supplicated for mercy at the hand of God. See the proof for this . If there be in the Land famine , if there be pestilence , blasting , mildew , locust , or if there be Catterpillars ; if their Enemies besiege them in the Land of their Cities , whatsoever plague , whatsoever sickness there be : What prayer and supplication soever be made , by any man , or by all thy people Israel , which shall know every man the plague of his own heart , and spread forth his hands towards this house : Then hear thou in Heaven thy dwelling place , and forgive , and do , and give to every man according to his waies , whose heart thou knowest ( for thou even thou only knowest the hearts of all the Children of men , ) that they may fear thee all the daies ( of their life , ) that they live in the Land which thou gavest unto our Fathers , 1 King. 8.37 , 38 , 39 , 40. 10. This grace of fear also flows from a blessed conviction of the alseeing eye of God. That is , from a belief that he certainly knoweth the heart , and seeth every one of the turnings and returnings thereof ; this is intimated in the text last mentioned . Whose heart thou knowest ; That they may fear thee , To wit , so many of them as be , or shall be convinced of this . Indeed without this conviction this godly fear cannot be in us ; the want of this conviction made the Pharisees such hypocrites . You are they , said Christ , that justifie your selves before men , but God knoweth your hearts , ( Luk. 16.15 . ) The Pharisees , I say , were not aware of this , therefore they so much preferred themselves before those , that by far , were better than themselves , and it is for want of this conviction that men go on in such secret sins as they do , so much without fear either of God or his judgments . 11. This grace of fear also flows from a sense of the impartial judgment of God upon men according to their works . This also is manifest from the Text mentioned above . And give unto every man according to his works or waies , that they may fear thee , &c. This is also manifest by that of Peter , 1 Pet. 1.17 . And if ye call upon the Father , who without respect of persons , judgeth according to every mans works pass the time of your sojourning here in fear . He that hath godly conviction of this , will fear of God , will fear before him : by which fear their hearts are poised ; and works directed with trembling , according to the will of God. Thus you see what a weighty , and great grace this grace of the holy fear of God is , & how all the graces of the Holy Ghost yield mutually their help and strength to the nourishment and life of it ; and also how it flows from them all , and hath a dependance upon every of them for its due working in the heart of him that hath it . And thus much to shew you from whence it flows . And now I shall come to the third thing , to wit , to shew you what flows from this godly fear . What flows from this godly fear . Having shewed you what godly fear flows from . I come now I say to shew you , what proceedeth or flows from this godly fear of God , where it is seated in the heart of man. And , First , There flows from this godly fear , a godly reverence of God. He is great , said David , and greatly to be feared , in the assembly of his Saints . God , as I have already shewed you , is the proper object of godly fear , it is his Person and Majestly that this fear alwaies causeth the eye of the soul to be upon . Behold , said David , as the eyes of Servants look unto the hand of their Masters , and as the eyes of a Maiden unto the hand of her Mistress : so our eyes wait upon the Lord our God , until he have mercy upon us , Psal. 122. verse 2. Nothing aweth the soul that feareth God , so much as doth the glorious Majesty of God. 1. His person is above all things feared by them , I fear God , said Joseph , Gen. 42.18 . That is , more than any other ; I stand in awe of him , he is my dread , he is my fear , I do all mine actions as in his presence , as in his sight , I reverence his holy and glorious Majesty , doing all things as with fear and trembling before him . 2. This fear makes them have also a very great reverence of his word ; for that also , I told you , was the rule of their fear , Princes , said David , persecute me without a cause , but my heart standeth in AWE ( in fear ) of thy word . This grace of fear therefore , from it flows reverence of the words of God ; of all laws , that man feareth the Word ; and no law that is not agreeing therewith , Psal. 119.116 . 3. There flows from this godly fear , tenderness of Gods glory . This fear I say will cause a man to afflict his soul , when he seeth , that by professors , dishonour is brought to the name of God , and to his word . Who would not fear thee , said Servius , O King of Nations , for to thee doth it appertain . He speaks it as being affected with that dishonour , that by the body of the Jews was continually brought to his name , his word , and waies , he also speaks it of a hearty wish that they once would be otherwise minded . The same saving in effect , hath also John in the Revelations , O who would not fear thee Lord , said he , and glorify thy name ? Revel . 15.4 . clearly concluding that godly fear produceth a godly tenderness of Gods glory in the world , for that appertaineth unto him : that is , it is due unto him , 't is a debt which we owe unto him . Give unto the Lord , said David , the glory due unto his Name . Now if there be begotten in the heart of the godly , by this grace of fear , a godly tenderness of the glory of God , then it follows of consequence , that where they that have this fear of God , do see his glory diminished by the wickedness of the children of men , there they are grieved , and deeply distressed . Rivers of waters , said David , run down mine eyes , because they keep not thy Law , Psal. 119.136 . Let me give you for this these following instances . 1. How was David provoked when Goliah defied the God of Israel , 1 Sam. 17.23 , 29 , 45 , 46. 2. Also when others reproached God , he tells us that that reproach was even as a Sword in his bones , Psal. 42.10 . 3. How was Hezekiah afflicted when Rabshakah railed upon his God , Isa. 37. 4. David also for the love that he had to the glory of Gods word , ran the hazzard and reproach of all the mighty people , Psal. 119.151 . Psal. 89.50 . 5. How tender of the glory of God was Ely , Daniel , and the three Children in their day . 1. Ely died with fear and trembling of heart when he heard that the Ark of God was taken , 1 Sam. 4.13 , 14 , 15 , 16 , 17 , 18. 2. Daniel ran the danger of the Lions mouths for the tender love that he had to the word and worship of God , Dan. 6.10.16 . 3. The three children ran the hazzard of a burning fiery Furnace rather than they would dare to dishonour the way of their God , Dan. 3.13 , 16 , 20. This therefore is one of the fruits of this godly fear , to wit , a reverence of his name , and tenderness of his glory . Secondly , There flows from this godly fear , watchfulness : As it is said of Solomons Servants , they watched about his bed because of fear in the night : So it may be said of them that have this godly fear : It makes them a watchful people . 1. It makes them watch their hearts , and take heed to keep them with all diligence lest they should , by one , or another of its sleights , lead them to do that which in it self is wicked , Prov. 4.23 . Heb. 12.15 . 2. It makes them watch , lest some temptation from Hell should enter into their heart to the destroying of them , 1 Pet. 5.8 . 3. It makes them watch their mouths , and keep them also , at sometimes , as with a bitt and bridle , that they offend not with their tongue , knowing that the tongue is apt , being an evil member , soon to catch the fire of hell , to the defiling of the whole body , Jam. 3.2 , 3 , 4 , 5 , 6 , 7. 4. It makes them watch over their ways , look well to their goings , and to make strait steps for their feet , Psal. 39.1 . Heb. 12.13 . Thus this godly fear puts the soul upon its watch , lest from the heart within , or from the Devil without , or from the world , or some other temptation , something should surprize , and overtake the child of God to defile him , or to cause him to defile the waies of God , and so offend the Saints , open the mouths of men , and cause the enemy to speak reproachfully of religion . Thirdly , There flows from this FEAR , a holy provocation to a reverential converse with Saints in their religious and godly assemblies , for their further progress in the faith and way of holiness . Then they that feared the Lord spake often one to another . Spake , that is of God , and his holy and glorious name , kingdom , and works , for their mutual edification . a book of remembrance was written before him for them that feared the Lord , and that thought upon his name , Mal. 3.16 . The fear of the Lord in the heart , provoketh to this in all its acts , not only of necessity , but of nature ; It is the natural effect of this godly fear , to exercise the Church in the contemplation of God , together , and apart . All fear , good and bad , hath a natural propenseness in it to incline the heart to contemplate upon the object of fear , and though a man should labour to take off his thoughts from the object of his fear ; whether that object was Men , Hell , Devils , &c. yet do what he could , the next time his fear had any act in it , it would return again to its object . And so it is with godly fear , that will make a make a man speak of , and think upon the name of God reverentially , Psal 89 7. Yea and exercise himself in the holy thoughts of him in such sort that his soul shall be sanctified , and seasoned with such Meditations . Indeed holy thoughts of God , such , as you see this fear doth exercise the heart withal , prepare the heart to , and for God. This fear therefore it is that David prayed for , for the people , when he said , O Lord God of Abraham , Isaac and Israel our Fathers , keep this for ever in the imagination of the thoughts of the heart of thy people and prepare their heart unto thee , 1 Chron. 29.18 . Fourthly , There flows from this Fear of God , great reverence of his Majesty , in and under the use and enjoyment of God's holy Ordinances . His Ordinances are his Courts , and Palaces , his Walks and Places where he giveth his presence to those that wait upon him in them , in the fear of his name . And this is the meaning of that of the Apostle . Then had the Churches rest , throughout all Judah , and Galilee , and Samaria and were edified , and walking in the fear of the Lord , and in the comfort of the Holy Ghost , were multiplied , Act. 9.31 . And walking ] that word , intendeth their use of the ordinances of God. They walked in all the Commandments and Ordinances of the Lord blameless . ] This in Old Testament Language is called , treading Gods Courts , and walking in his Paths . This saith the Text , they did here , in the fear of God. That is in a great reverence of that God whose Ordinances they were . You shall keep my Sabbaths , and reverence my Sanctuary I am the Lord , Levit. 19.30 . Chap. 26.2 . It is one thing to be conversant in Gods ordinances , and another to be conversant in them , with a due reverence of the Majesty , and name of that God whose Ordinances they are : it is common for men to do the first , but none can do the last without this fear . In thy fear , said David , will I worship , Psal. 5.7 . It is this fear of God , therefore from whence doth flow that great reverence that his Saints have in them , of his Majesty , in , and under the use and injoyment of Gods holy ordinances : and consequently , that makes our service in the performance of them acceptable to God through Christ. Heb. 12. last . For God expects that we serve him with fear and trembling , and it is odious among men , for a man in the presence , or about the service of his Prince , to behave himself lightly , and without due reverence of that Majesty , in whose presence , and about whose business he is : And if so , how can their service to God have any thing like acceptation from the hand of God , that is done , not in , but without the fear of God ? this service must needs be an abomination to him , and these servers must come off with rebuke . Fifthly . There flows from this godly fear of God , Selfdenial . That is an holy abstaining from those things that are either unlawful , or inexpedient ; According to that of Nehemiah . The former governours that had been before me , were chargeable unto the people , and had taken of them Bread and Wine , besides forty Shekels of Silver , yea even their Servants bear rule over the people : but so did not I , because of the fear of God , Nehe. 5.15 . Here now was Selfdenial , he would not do as they did that went before him neither himself , nor should his Servants ; but what what was it that put him upon these acts of Self-denial ? The answer is , The fear of God : But so did not I , because of the fear of God. Now whether by the fear of God , in this place , be meant his word , or the grace of fear in his heart , may perhaps be a Scruple to some , but in my judgment the next must have respect to the latter , to wit , to the grace of fear , for without that be indeed in the heart , the word will not produce that good selfdenial in us , that here you find this good man to live in the daily exercise of . The fear of God therefore , that was the cause of his Self-denial , was this grace of fear in his heart . This made him to be , as was said before , tender of the honour of God , and of the Salvation of his brother : yea so tender that rather then he would give an occasion to the weak to stumble , or be offended , he would even deny himself of that , which others never sticked to do . Paul also through the sanctifying operations of this fear of God in his heart , did deny himself even of Lawful things , for the profit and Commodity of his Brother . I will not eat flesh while the World standeth , least I make my Brother to offend . That is , if his eating of it would make his Brother to offend , 1 Cor. 8.13 . Men that have not this fear of God in them , will not , cannot deny themselves , ( of love to God , and the good of the weak , who are subject to stumble at indifferent things ) but where this grace of fear is , there follows Selfdenial ; there men are tender of offending ; and count , that it far better becoms their profession to be of a Self denying , condesending conversation , and temper , them to stand sturdily to their own liberty in things inexpedient who even is offended thereat . This grace of fear therefore is a very excellent thing , because it yieldeth such excellent fruit as this . For this Self-denial , of how little esteem soever it be with some , yet the want of it , ( if the words of Christ be true , as they are ) takes quite away from even a professor , the very name of a disciple . Mat. 10.37 , 38. Luke 14 ver . 26 , 27.33 . They , saies Nehemiah , Lorded it over the Brethren . but so did not I. They took Bread and Wine , and forty Shekles of Silver of them , but so did not I yea even their Servants bare rule over the people , but so did not I because of the fear of God. Sixthly , There flows from this godly fear of God , singleness of heart , Col. 3 , 2. Singleness of heart both to God and man ; singlenes of heart ; that is it which in an other place is called , sincerity , and godly simplicity , and it is this , when a man doth a thing simply for the sake of him or of the Law , that commands it , without respect to this by end , or that desire of praise or of vain-glory from others . I say when our obedience to God is done by us simply , or alone for Gods sake , for his words sake without any regard to this or that by-end or reserve , not with eye service , as men pleasers , but with singleness of heart , fearing God. A man is more subject to nothing , then to swerve from singleness of heart in his service to God , and obedience to his Will. How doth the Lord charge the Children of Israel , and all their obedience , and that for seventy years together , with the want of singleness of heart towards him , when ye fasted , and mourned in the fift and seventh month , even those seventy years , did ye at all fast to me , even to me . And when ye did eat , and when ye did drink , did you not eat for your selves , and drink for your selves , Zech 7.5 , 6. They wanted this singleness of heart , in their fasting , & in their eating , in their mourning , and in their drinking , they had double hearts in what they did . They did not as the Apostle bids , whether they eat or drink or what ever they did , do all to the glory of God. And the reason of their want of this thing , was , they wanted this fear of God ; for that , as the Apostle here saith , effecteth singleness of heart to God , and makes a man , as John said of Gains , do faithfully what ever he doth , 3 John 5. And the reason is , as hath bin already urged , for that Grace of fear of God retaineth , and keepeth upon the heart a reverent , and awful sense of the Dread Majesty , and All-seeing eye of God , also a due consideration of the day of account before him ; it likewise maketh his service sweet and pleasing , and fortifies the soul against all discouragements ; by this means , I say , the soul in its service to God or man , is not so soon captivated , as where there is not this fear , but through and by it , its service is accepted , being single , sincere , simple and faithful ; when others , with what they do are cast into Hell for their hypocrisie , for they mix not what they do with Godly fear . Singleness of heart in the service of God , is of such absolute necessity , that without it , as I have hinted , nothing can be accepted , because where that is wanting , there wanteth love to God , and to that which is true holiness in deed . T was this singleness of heart that made Nathaniel so honorable in the eyes of Jesus Christ. Behold , said he , an Israelite indeed , in whom there is no Guile , John 1. And t was the want of it that made him so much abhor the Pharisees . They wanted sincerity , simplicity and godly sincerity in their souls , and so became an abhorrence in his esteem . Now I say this golden Grace [ singleness of heart ] it flows from this godly fear of God. Seventhly , There flows from this godly fear of God , compassion and bowels , to those of the Saints that are in necessity and distress . This is manifest in good Obadiah . It is said of him . That he took an hundred of the Lords Prophets and hid them by fifty in a Cave , and fed them with Bread and Water in the daies when Jezebel that Tyrant sought their lives to distroy them , 1 King. 18.3 , 4. But what was it that moved so upon his heart as to cause him to do this thing ? why , it was this blessed grace of the fear of God. Now Obadiah , saith the text , Feared the Lord greatly , for so it was , when Jezebel cut off the Prophets of the Lord that Obadiah took an hundred Prophets and hid them by fifty in a Cave and fed them with Bread and Water . This was charity to the distressed , even to the distressed for the Lords sake . Had not Obadiah served the Lord , yea , had he not greatly feared him , he would not have been able to do this thing especially as the case then stood with him , and also with the Church at that time ; for then Jezebel sought to stay all that indeed feared the Lord ; yea , and the persecution prevailed so much at that time , that even Elijah himself thought that she had killed all but him . But now , even now , the fear of God in this good mans heart , put forth it self into acts of mercy though attended with so eminent danger . Se here therefore that the fear of God will put forth it self ( in the heart where God hath put it ) even to shew kindness , and to have co have compassion upon the distressed Servants of God , even under Jezebels Nose ; for Obadiah dwelt in Ahabs hose , and Jezebel was Ahabs Wife , and an horrible persecutor , as was said before : yet Obadiah will shew mercy to the poor , because he feared God , yea he will venture , her displeasure , his place , and neck , and all , but he will be merciful to his Brethren in distress . Cornelius also being a man possessed with this fear of God , became a very free-hearted , and open-handed man to the poor . He feared God , and gave much Alms to the people . Indeed this fear , this godly fear of God , it is an universal grace ; it will stir up the soul unto all good duties . It is a fruitful grace , from it , where it is , floweth abundance of excellent virtues , nor without it can there be any thing good , or done well that is done , But , Eightly . There flows from this fear of God , hearty , fervent and constant prayer . This also is seen in Cornelius , that devout man. He feared God ; and what then ? why , he gave much Alms to the people , and prayed to God alwaies , Act. 10.1 , 2. Did I say that hearty , fervent , and constant prayer flowed from this fear of God ? I will add , that if the whole duty and the continuation of it , be not managed with this fear of God , it profiteth nothing at all . It is said of our Lord Jesus Christ himself , He was heard in that he feared . He prayed then because he feared , because he feared God , and therefore was his prayer accepted of him even because he feared . He was heard in that he feared , Heb. 5.7 . This Godly fear is so essential to right prayer , and right prayer is such an inseperable effect and fruit of this fear , that thou must have both or none , he that prayeth not , feareth not God , yet he that prayeth not fervently , and frequently feareth him not ; and so he that feareth him not cannot pray ; for if prayer be the effect of this fear of God , then without this fear , prayer , fervent prayer ceaseth . How can they pray or make conscience of the duty that fear not God ? O prayerless man , thou fearest not God! Thou wouldest not live so like a Swine or a Dog in the world as thou dost if thou fearedst the Lord. Ninthly . There floweth from this fear of God , a readiness , or willingness , at Gods Call , to give up our best injoyments to his dispose . This is evident in Abraham , who at Gods call , without delay , rose early in the morning to offer up his only and well-beloved Isaac a burnt offering in the place where God should appoint him . It was a rare thing that Abraham did , and had he not had this rare grace , this fear of God , he would not , he could not have done , to Gods liking , SO wonderful a thing . 'T is true , the Holy Ghost also makes this service of Abraham to be the fruit of his faith , By faith Abraham offered up Isaac , and he that had the promises offered up his only Son , ( Heb. 11. Jam. 2. ) Ay , and without doubt , love unto God , in Abraham , was not wanting in this his service , nor was this grace of fear ; nay , in the story where it is recorded . There it is chiefly accounted for the fruit of his godly fear , and that by an Angel from Heaven . And the Angel called out of Heaven , and said Abraham , Abraham . And he said , here am I. And he said , lay not thine hand upon the Lad , neither do thou any thing unto him , for now I know that thou fearest God seeing thou hast not withheld thy Son , thine only Son from me , Gen. 22.11 , 12. Now I know it , NOW , now thou hast offered up thine only Isaac , thine All , at the bidding of thy God. Now I know it . The fear of God is not presently discerned in the heart and life of a man. Abraham had long before this , done many a holy duty , and shewed much willingness of heart to observe and do the Will of God ; yet you find not , as I remember , that he had this testimony from Heaven that he feared God till now : but now he has it , now he has it from Heaven . Now I know that thou fearest God. Many duties may be done ( though I do not say that Abraham did them ) without the fear of God ; but when a man shall not stick at , or withhold his darling from God , when called upon by God to offer in up unto him , that declareth , yea , and gives conviction to Angels , that NOW he feareth God. Tenthly . There floweth from this godly fear , humility of mind . This is evident , because , when the Apostle cautions the Romans against the venom of Spiritual Pride , he directs them to the exercise of this blessed grace of fear as its antidote . Be not high minded , saith he , but fear , Rom. 11.20 . Pride , Spiritual Pride , which is here set forth by the word , high minded , is a sin of a very high and damnable nature , it was the sin of the fallen Angels , and is that which causeth men to fall into the same condemnation , Left being puffed up with Pride , he fall into the condemnation of the Devil . Pride , I say , it damns a Professor with the damnation of Devils , with the damnation of Hell , and therefore it is a deadly , deadly sin . Now against this deadly sin , is set the Grace of humility , that comely garment , for so the Apostle calls it saying , be clothed with humility . But the question is now , how we should attain to , and live in the exercise of this Blessed and comly grace ? to which the Apostle answers , FEAR : be afraid with godly fear ; and thence will flow humility . Be not high minded but fear . That is fear , or be continually afraid and jealous of your selves , and of your own naughty hearts , also fear least at some time or other the Devil your adversary should have advantage of you . FEAR , lest by forgeting what you are by nature ; you also forget the need that you have of continual pardon , support , and supplies from the Spirit of Grace , and so grow proud of your own abilities or of what you have received of God , and fall into the condemnation of the Devil . FEAR , and that will make you little in your own eyes , keep you humble , put you upon crying to God for protection , and upon lying at his foot for mercy ; that will also make you have low thoughts of your own parts , your own doings , and cause you to prefer your Brother before your self , and so you will walk in humiliation , and be continually under the teachings of God , and under his conduct in your way . The humble God will teach . The meek will he guide in judgment , the meek will he teach his way . From this grace of fear then , flows this excellent and comly thing humility yea , it also is maintained by this fear . FEAR takes off a man from trusting to himself , it puts a man upon trying of all things , it puts a man upon desiring counsel and help from Heaven , it makes a man ready , and willing to hear instruction and makes a man walk lowly , softly , and so securely in the way . Eleventhly , There flows from this grace of fear , Hope in the mercy of God. The Lord taketh pleasure in them that fear him , in them than hope in his mercy , ( Psal. 147.11 . ) The latter part of the Text is an explanation of the former : as if the Psalmist had said , They be the men that fear the Lord , even they that hope in his mercy ; for true fear produceth hope in Gods mercy . And it is further manifest thus . Fear , true fear of God inclineth the heart to a serious enquiry after that way of salvation with God himself hath prescribed ; now the way that God hath appointed , by the which the sinner is to obtain the salvation of his soul , is his mercy , as so and so set forth in the word ( and godly fear hath special regard to the word . ) To this way therefore the sinner With this godly fear submits his soul , rouls himself upon it , and so is delivered from that death into which others for want of this fear of God , do headlong fall . It is , as I also hinted before , the nature of godly fear to be very much putting the soul upon the enquiry which is , and which is not the thing approved of God , and accordingly to imbrace it , or shun it . Now I say , this fear having put the soul upon a strict and serious enquiry after the way of Salvation , at lest it finds it to be by the mercy of God in Christ , therefore this fear putteth the soul upon hoping also in him for eternal life , and blessedness ; by which hope he doth , not only secure soul , but become a porson of Gods delight . The Lord takes pleasure in them that fear him , in them that hope in his mercy . Besides , This godly fear , carrieth in it Self-evidence that the state of the sinner is happy because possessed with this happy grace . Therefore , as John saith We know we are passed from death to life , because we love the Brethren 1 John 3.14 . So here The Lord takes pleasure in them that fear him , in them that hope in his mercy . If I fear God , and if my fearing of him is a thing in which he taketh such pleasure , then may I boldly venture to roll my self eternal life into the Bosom of his mercy , which is Christ. Thus fear also produceth hope ; if therefore , poor sinner , thou knowest thy self to be one that is possessed with this fear of God , suffer thy self to be perswaded therefore to hope in the mercy of God for salvation , for the Lord takes pleasure in thee . And it delights him to see thee hope in his mercy . Twelfthly , There floweth from this godly fear of God , An honest and conscientious use of all those means which God hath ordained , that we should be conversant in for our attaining salvation . Faith and hope in Gods mercy is that which secureth our justification and hope , and as you have heard they do flow from this fear . But now , besides faith and hope , there is a course of life in those things in which God hath ordained us to have our conversation , without which there is no eternal life . You have your fruit unto holiness , and the end everlasting life , and again without holiness no man shall see the Lord Not that faith and hope are deficient , if they be right , but they are both of them counterfeit when not attended with a reverent use of all the means : upon the reverent use of which the soul is put , by this grace of fear . Wherefore beloved , said Paul , as you have alwaies obeyed , not as in my presence only , but now much more in mine absence , work out your own salvation with fear and trembling , Rom. 6.22 . Heb. 12.14 . Philip. 2.12 . There is a Faith and Hope of mercy , that may deceive a man ( Though the faith of Gods elect , and the hope that purifies the heart never will ) because they are alone , and not attended with those companions that accompany salvation , ( Heb. 6.3 , 4 , 5 , 7 , 8. ) but now this godly fear carries in its bowels , not only a moving of the soul to faith and hope in Gods mercy , but an earnest provocation to the holy and reverent use of all the means that God has ordained for a man to have his conversation in , in order to his eternal salvation . Work out your salvation with fear . Not that work is meritorious , or such that can purchase eternal life , for eternal life is obtained by hope in Gods mercy , but this hope if it be right , is attended with this godly fear , which fear putteth the soul upon a diligent use of all those means that may tend to the strengthening of hope , and so to the makeing of us holy in all manner of conversation , that we may be meet to be partakers of the inheritance of the Saints in light . For hope purifieth the heart , if fear of God shall be its companion , and so maketh a man a vessel of mercy prepared unto glory . Paul bids Timothy to fly pride , covetousness , doteing about questions , and the like , and to follow after righteousness , godliness , faith , Love , patience , to fight the good fight of faith , and to lay hold of eternal life , 1 Tim. 6. So Peter bids that we Add to our faith , vertue ; and to vertue knowledge ; and to knowledge temperance ; and to temperance patience , to patience , godliness ; to Godliness , brotherly-kindness ; and to brotherly kindness charity : Adding , For if these things be in you and abound , they make you that ye shall neither be barren , nor unfruitful in the knowledg of our Lord Jesus Christ — Wherefore the rather Brethren give deligence to make your calling and election sure , for if you do these things ye shall never fall . For so an entrance s●all be ministred unto you abundantly into the everlasting Kingdom of our Lord and Saviour Jesus Christ , 2 Pet. 1.5 , 6 , 7 , 8 , 9 10 , 11. The sum of all which , is , that which was mentioned before , to wit , to work out our own salvation with fear and trembling . For none of these things can be conscientiously done but by and with the help of this blessed grace of fear . Thirteenthly , There flows from this fear this godly fear , A great delight in the holy commands of God , that is , a delight to be conformable unto them . Blessed is the man that feareth the Lord , that greatly delighteth in his commandments , Psal. 112.1 . This confirmeth that which was said before , to wit , that this fear provoketh to a holy and reverent use of the means ; for that cannot be , when there is not an holy , yea a great delight in the commandments Wherefore this fear maketh the sinner to abhor that which is sin , because that is contrary to the object of his delight . A man cannot delight himself at the same time in things directly opposite one to another , as sin , and the holy commandment is ; therefore Christ saith of the servant he cannot love God and Mammon , he cannot serve God and Mammon . If he cleaves to the one , he must hate and dispise the other , there cannot at the same time be service to both , because that themselves are at enmity one with the other . So is sin , and the commandment . Therefore if a man delighteth himself in the commandment , he hateth that which is opposite which is sin : how much more when he greatly delighteth in the commandment ? Now this holy fear of God , it taketh the heart and affections from sin and setteth them upon the holy Commandment . Therefore such a man is rightly esteemed blessed . For no profession makes a man blessed , but that which is accompanied with an alienation of the heart from sin , nor doth any thing do that , when this holy fear is wanting . It is from this fear then , that love to , and delight in the holy commandment floweth , and so by that the sinner is kept from those fals and dangers of miscarying that other professors are so subject to : He greatly delights in the Commandment . Lastly , There floweth from this fear of God , enlargement of heart . Then thou shalt see , and flow together , and thine heart shall fear , and be enlarged . Isa 60.5 . Thine heart shall fear , and be enlarged , enlarged to God-ward , enlarged to his waies , enlarged to his holy People , enlarge in love after the salvation of others . Indeed when this fear of God is wanting , though the profession be never so famous , the heart is shut up , and straitned , and nothing is done in that princely free spirit , which is called the spirit of the fear of the Lord ( Psal. 51.12 . Isa. 11.2 . ) But with grudging , legally , or with desire of vain glory ; This enlargedness of heart is wanting , for that flows from this fear of the Lord. Thus have I shewed you both what this fear of God is , what it flows from , and also what doth flow from it . I come now to shew you some of the priviledges of those that thus do fear the Lord. Of the priviledges of them that thus do fear the Lord. Having thus briefly handled in particular , thus far this fear of God , I shall now shew you certain of the excellent priviledges of them that fear the Lord : not that they are not priviledges that have been already mentioned ; for what greater priviledges then to have this fear producing in the soul , such excellent things , so necessary for us for good both with reference to this world and that which is to come , but because those fourteen above named , do rather flow from this grace of fear where it is , then from a promise to the person that hath it : therefore I have chosen rather to discourse of them , as the fruits and effects of fear , then otherwise . Now besides all these there is intailed by promise to the man that hath this fear , many other blessed priviledges the which I shall now in a brief way lay open unto you . First , Then , That man that feareth the Lord , has a grant and a licence to trust in the Lord : with an affirmation that he is their help , and their shield . Ye that fear the Lord , trust in the Lord , he is their Helper and Shield , Psal. 115.11 . Now what a priviledg is this ! An exhortation in general to sinners as sinners to trust in him , is a priviledge great and glorious , but for a man to be singled out from his Neighbours , for a man to be spoken to from Heaven , as it were by name , and to be told that God hath given him a licence a special and peculiar grant to trust in him , this is abundantly more , and yet this is the grant that God hath given that man. He hath I say a licence , to do it , a licence indicted by the Holy Ghost , and left upon record for those to be born that shall fear the Lord to trust in him . And not only so , but as the text affirmeth , he is their Help and their Shield . Their help under all their weaknesses and infirmities , and a Shield to defend them against all the assaults of the Devil , and this World. So then , the man that feareth the Lord is licenced to make the Lord his stay and God of his Salvation , the succour and deliverer of his soul. He will defend him because his fear is in his heart . O ye Servants of the Lord , ye that fear him , live in the comfort of this , boldly make use of it when you are in straits , and put your trust under the shaddow of his wings , for indeed he would have you do so , because you do fear the Lord. Secondly , God hath also proclaimed concerning the man that feareth the Lord , That he will also be his teacher , and guide in the way that he shall chuse , and hath moreover promised concerning such , that their soul shall dwell at ease . What man is he that feareth the Lord , saies David , him shall he teach in the way that he shall chuse , Psal. 25.21 . Now to be taught of God what like it ? yea what like to be taught in the way that thou shalt chuse ? Thou hast chosen the way to life , Gods way , but perhaps they ignorance about it is so great , and those that tempt thee to turn asid , so many , and so subtil , that they seem to out wit thee , and confound thee with their guile . Well , but the Lord whom thou fearest will not leave thee to thy ignorance , nor yet to thine enemies power or subtilty , but will take it upon him himself to be thy teacher and thy guide , and that in the way that thou hast chosen . Hear then and behold thy priviledge , O thou that fearest the Lord , and who ever wanders turns aside , and swerveth from the way of Salvation : who ever is benighted , and lost in the midst of darkness , thou shalt find the way to the Heaven and the glory that thou hast chosen . Further , He doth not only say , that he will teach them the way , for that must of necessity be supplied , but he saies also that he will teach such IN it ; Him shall he teach IN the way that he shall chuse . This argueth that , as thou shalt know , so the way shall be made by the communion that thou shalt have with God therein , sweet and pleasant to thee . For this text promiseth unto the man that feareth the Lord , the presence , company ( and discovery of the mind ) of God , while he is going in the way that he hath chosen . It is said of the good Scribe , That he is instructed unto , as well as into the way of the Kingdom of God. Instructed VNTO that is , he hath the heart and mind of God still discovered to him in the way that he hath chosen even all the way from this world , to that which is to come , even until he shall come to the very gate and door of Heaven , Matth. 13.52 . what the Disciples said , was the effect of the presence of Christ , to wit , that their hearts did burn within them while he talked to them by the way , Luk. 24. shall be also fulfilled in thee , he will meet with thee in the way , talk with thee in the way ; he will teach thee IN the way that thou shalt chuse . Thirdly , Dost thou fear the Lord ? he will open his secret unto thee , even that which he hath hid , and keeps close from all the world , to wit the secret of his covenant and of thy concern therein . The secret of the Lord is with them that fear him , and he will shew them his Covenant , Psal. 25.14 . This then further confirmeth what was said but just above , his secret shall be with them , and his Covenant shall be shewed unto them . His secret , to wit , that which hath been kept hid from ages and generations , that which he manifesteth only to the Saints , or holy Ones ; that is , his Christ , for he it is , that is hid in God , and that no man can know but he to whom the Father shall reveal him , Matth. 11.27 . But oh ! what is there wraped up in this Christ , this secret of God! why all treasures of Life , of Heaven and Happiness . In him are hid all the treasures of wisdom and knowledge . And in him dwels the fulness of the Godhead bodily , Col. 2. This also is that hidden one , that is so full of grace to save sinners , and so full of truth and faithfulness to keep promise and covenant with them , that their eyes must needs convey , even by every glance they make upon his Person , Offices and Relation , such affecting ravishments to the heart , that it would please them that see him , even to be killed with that fight . This secret of the Lord shall be ; nay IS with them that fear him , for he dwelleth in their heart by faith . And he will shew them his Covenant . That is , the Covenant that is confirmed of God in Christ , that everlasting and eternal covenant , and shew him too , that he himself is wrapped up therein as in a bundle of life with the Lord his God. These are the thoughts , purposes and promises of God to them that fear him . Fourthly , Dost thou fear the Lord ? His eye is alwaies over thee for good , to keep thee from all evil . Behold the eyes of the Lord is upon them that fear him , on them that hope in his mercy , to deliver their soul from death , and to keep them alive in famine , Psal. 33.18 , 19. His eye is upon them , that is , to watch over them for good . He that keepeth Israel neither slumbers nor sleeps . His eyes are upon them , and he will keep them as a Shepherd doth his Sheep : that is , from those wolves that seek to devour them , and to swallow them up in death . His eyes are upon them , for they are the Object of his delight , The rarities of the world , in whom , saith he , is all my delight . His eye is upon them , as I said before , To teach and instruct them . I will teach thee and instruct thee in the way that thou shalt go , I will guide thee with mine eye . Psal. 32.8 . 2 Chron. 7.15.16 . The eye of the Lord , therefore is upon them , not to take advantage of them to destroy them for their sins , but to guide , to help and deliver them from death , from that death that would feed upon their souls . To deliver their soul from death , and to keep them alive in famine . Take Death here , for Death spiritual , and Death eternal , and the Famine here , not for that that is for want of bread and water , but for that which comes on many for want of the word of the Lord ( Revel . 20.14 . Amos 8.11 , 12. ) and then the sence is this The man that feareth the Lord , shall neither die spiritually nor eternally , for God will keep him with his eye from all those things that would in such a manner kill him . Again , should there be a famine of the word , should there want both the word and them that preach it in the place that thou dost dwell , yet Bread shall be given thee , and thy water shall be sure ; thou shalt not die of the famine because thou fearest God. I say that man shall not , Behold he shall not , because he feareth God. and this the next head doth yet more fully manifest . Fifthly , Dost thou fear God ? fear him for this advantage more and more . O fear the Lord , ye his Saints for there is no want to them that fear him . The young Lions do want and and suffer hunger , but they that seek the Lord ( that fear him ) shall want no good thing , Psal. 34.9 , 10. Not any thing that God sees good for them , shall those men want that fear the Lord. If health will do them good . If sickness will do them good . If riches will do them good . If poverty will do them good . If life will do them good . If death will do them good , then they shall not want them , neither shall any of these come nigh them , if they will not do them good . The Lions , the wicked people of the world that fear not God , are not made sharers in this great priviledge , all things fall out to them contrary , because they fear not God. In the midst of their sufficiency they are in want of that good , that God puts into the worst things that the man that feareth God , doth meet with in the world . Sixthly , Dost thou fear God ? He hath given charge to the armies of Heaven to look after , take charge of , to camp about , and to deliver thee . The Angel of the Lord encampeth about them that fear him , and delivereth them . Psal. 34.7 . This also is a priviledge intailed to them , that , in all generations fear the Lord. The Angel , the heavenly creatures have it in commission to take the charge of them that fear the Lord , one of them is able to slay of men in one night 185000. These are they that camped about Elisha like horses of fire , and chariots of fire when the enemy came to destroy him . They also helped Hezekiah against the band of the enemy , because he feared God. 2 King. 6.17 . Isa. 37.36 . Jer. 26.19 . The Angel of the Lord encampeth round about them , that is , left the enemy , should set upon them on any side , but let him come where he will , behind or before , on this side or that , the Angel of the Lord is there to defend them . The Angel. It may be spoken in the singular number ( perhaps ) to shew that every one that feareth God hath his Angel to attend on him , and serve him . When the Church , in the Acts , was told that Peter stood at the door and knocked ; at first they counted the messenger mad , but when she did constantly affirm it , they said , It is his Angel. Act. 12.13 , 14 , 15. So Christ saith of the Children that came unto him . Their Angels behold the face of my Father which is in Heaven . Their Angels ; that is , those of them that feared God , had each of them his Angel , who had a charge from God to keep them in their way . We little think of this , yet this is the priviledge of them that fear the Lord , yea if need be they shall all come down to help them , and to deliver them , rather then contrary to the mind of their God they should by any be abused . Are they not all ministring spirits , sent forth to minister for them that shall be heirs of Salvation , Heb. 1. last . But how do they deliver them ? for so saies the text . The Angel of the Lord encampeth about them that fear him , and delivereth them . Answer , The way that they take to deliver them that fear the Lord , is sometimes by smiting of their enemies with blindness that they may not find them . And so they served the enemies of Lot , Gen. 19.10.11 . Sometimes by smiting of them with deadly fear and so they served those that laid feige against Samaria , 2 King. 7.6 , And sometimes by smiting of them even with Death it self , and thus they served Herod , after he had attempted to kill the Apostle James , and also sought to vex certain others of the Church , Act. 12. These Angels that are servants to them that fear the Lord , are them that will , if God doth bid them , revenge the qarrell of his servants upon the stoutest monarch on earth . This therefore is a glorious priviledge of the men that fear the Lord. Alas they are some of them , so mean that they are counted not worth taking notice of by the high ones of the World , but their betters do respect them , the Angels of God count not themselves to good to attend on them and camp about them to deliver them . This then is the man that hath his Angel to wait upon him even he that feareth God. Seventhly , Dost thou fear the Lord ? Salvation is nigh unto thee . Surely his Salvation is nigh them that fear him , that glory may dwell in their Land , Psal 85.9 . This is another priviledge for them that fear the Lord. I told you before , that the Angel of the Lord did incamp about them , but now he saith , his Salvation is also nigh them ; the which , although it doth not altogether exclude the conduct of Angels , but include them ; yet it looketh further . Surely his Salvation , his saving pardoning grace is nigh them that fear him : That is to save them out of the hand of their spiritual enemys . The Devil , and Sin and Death , do alwaies wait even to devour them that fear the Lord , but to deliver them from these , his salvation doth attend them . So then , if Satan tempts , here is their salvation nigh ; if sin , by breaking forth , beguiles them , here is Gods salvation nigh them ; yea , if death it self , shall suddenly seize upon them , why here is their Gods salvation nigh them . I have seen , that great mens little children must go no whither without their nurses be at hand , . If they go abroad , their nurses must go with them ; if they go to meals , their nurses must go with them , If they go to bed , their nurses must go with them , yea and if they fall a sleep their nurses must stand by them . O my brethren those little ones that fear the Lord , they are the children of the highest , therefore they shall not walk alone , be at their spiritual meats alone , go to their sick beds , or to their graves alone , the salvation of their God is nigh them , to deliver them from the evil : This is then the glory that dwels in the Land of them that fear the Lord. Eightly , Dost thou fear the Lord ? Heathen yet again . The mercy of the Lord is from everlasting to everlasting on them that fear him , and his righteousness unto childrens children , Ps. 103.17 . This still confirms what was last asserted , that is , that his salvation is nigh unto them . His salvation , that is , pardoning mercy , that is nigh them . But mind it , there he saies , tis-nigh them : but here it is upon them . His mercy is upon them , it covereth them all over , it compasseth them about as with a Shield . Therefore they are said in an over place to be clothed with salvation and covered with the robe of righteousness . The mercy of the Lord is VPON them , that is , as I said , to shelter and defend them . The mercy , the pardoning , preserving mercy , the mercy of the Lord is upon them , who is he then that can condemn them ? Rom. 8. But there yee is more behinde , The mercy of the Lord is from everlasting , to everlasting on them . T was designed for them before the world was , and shall be upon them when the world it self is ended : From everlasting , to everlasting it is on them that fear him . This from everlasting to everlasting , is that by which , in another place , the eternity of God himself is declared . From everlasting to everlasting thou art God , Psal. 90.2 . The meaning then may be this . That so long as God hath his being , so long shall the man that feareth him find mercy at his hand . According to that of Moses . The eternal God is thy refuge , and underneath are the everlasting Arms , and he shall thrust out the Enemy before thee , and say destroy them , Deut. 33.27 Child of God , thou that fearest God , here is mercy nigh thee , mercy enough , everlasting mercy upon thee . This is long-lived mercy . It will live longer then thy sin , it will live longer then temptation , it will live longer then thy sorrows , it will live longer then thy persecutors . It is mercy from everlasting to contrive thy salvation , and mercy TO everlasting , to weather it out with all thy adversaries . Now what can hell and death do to him that hath this mercy of God upon him ? And this hath the man that feareth the Lord. Take that other blessed word , and O thou man that fearest the Lord , hang it like a Chain of Gold about thy neck . As the Heaven is high above the Earth , so great is his mercy towards them that fear him , Psal. 103.13.18 . If mercy as big , as high , and as good as Heaven it self will be a priviledge , the man that feareth God shall have a priviledge . Ninthly , Dost thou fear God ? Like as a Father pitieth his Children , so the Lord pittieth them that fear him . Psal. 103.13 . The Lord pittieth them that fear him : That is , condoleth , and is affected ; feeleth , and sympathizeth with them in all their afflictions . It is a great matter for a poor man to be in this manner in the affections of the great and mighty , but for a poor sinner to be thus in the heart and affections of God ( and they that fear him are so , ) this is astonishing to consider . In his love and in his pity be redeemed them , In his love and in his pity . In all their afflictions he was afflicted , and the Angel of his presence saved them ; in his love , and in his pity he redeemed them , and bare them , and carried them all the day of old , Isa. 63.9 . I say , in that he is said to pity them , it is as much as to say , he condoleth , feeleth , and sympathizeth with them in all their afflictions and temptations . So that this is the happiness of him that feareth God , he has a God to pity him , and to be touched with all his miseries . 'T is said in Judges , His soul was grieved for the miseries of Israel , ( Judg. 10.16 . ) and in the Hebrews , He is touched with the feeling of our infirmities , and can succour them that are tempted ( Chap. 4.15 . Chap. 2.17.18 . But further let us take notice of the comparison . As a Father pitieth his Children , so the Lord pitieth them that fear him . Here is not only pity , but the pity of a relation , a Father . 'T is said in another place . Can a woman ( a mother ) forget her sucking child , that shee should not have compassion on the Son of her womb ? yea she may , yet will not I forget thee . The pity of neighbors and acquaintance helpeth in times of distress , but the pity of a Father and a mother , is pity with an over and above . The Lord , saies James , is very pitiful , and of tender mercy , Pharaoh called Joseph his tender Father , because he provided for him against the famine , but how tender a Father is God ? how full of bowels , how full of pity ? Jam. 5.11 . Gen. 41.43 marg . 'T is said that when Ephraim was afflicted , Gods bowels were troubled for him , and turned within him towards him , O that the man that feareth the Lord did but believe the pity and bowels that are in the heart of God and his Father towards him Jer. 31.18 , 19 , 20. Tenthly , Dost thou fear God ? He will fill the desire of them that fear him , he will hear their cry and will save them , Psal. 145.9 . Almost all those places , that make mention of the men that fear God , do insinuate as if they still were under affliction , or in danger by reason of an enemy . But , I say , here is still their priviledge , their God is their Father and pities them . He will f●lfil the desire of them that fear him . Where now is the man that feareth the Lord ? let him harken to this . What saist thou poor soul ? will this content thee , the Lord will fulfil thy desires ? It is intimated of Adonijah , that David his Father did let him have his head and his will in all things . His Father , saies the text , had not displeased him at any time in ( so much as ) saying why hast thou done so , 1 King. 1.6 . But here is more , here is a promise to grant thee the whole desire of thy heart , according to the prayer of holy David , The Lord grant thee according to thine own heart , and fulfil all thy counsel . And again , The Lord fulfill all thy petitions , Psal. 20. O thou that fearest the Lord , what is thy desire ? All my desires , says David , is all my salvation , 2 Sam. 23.5 . so saiest thou All my salvation , is all my desire . Well , the desire of thy soul is granted thee , yea God himself hath engaged himself even to fulfill this thy desire . He will fulfill the desires of them that fear him , he will hear their cry , and will save them . O this desire when it cometh , what a Tree of life will it be to thee ? Thou desirest to be rid of thy present trouble , the Lord shall rid thee out of trouble . Thou desirest to be delivered from temptation , the Lord shall deliver thee out of temptation . Thou desirest to be delivered from thy Body of death , and the Lord shall change this thy vile Body that it may be like to his glorious Body . Thou desirest to be in the presence of God , and among the Angels in Heaven . This thy desire also shall be fulfiled and thou shall be made equall to the Angels , ( Exod. 6.6 . 2 Pet. 2.9 . Phil. 3.20.21 . Luk. 16.22 . chap. 26.35 , 36. ) Oh! but it is long first . Well , learn first to live upon thy portion in the promise of it , and that will make thy expectation of it sweet , God WILL fulfill thy desires , God WILL do it ▪ though it tarry long : wait for it because it will SVRELY come , it will not tarry . Eleventhly , Dost thou fear God ? The Lord takes pleasure in them that fear him , Psal. 147.11.12 . They that fear God , are among his chief delights . He delights in his Son , he delights in his works , and takes pleasure in them that fear him . As a man takes pleasure in his Wife , in his Children , in his Gold , in his Jewels ; So the man that fears the Lord , is the object of his delight . He takes pleasure in their prosperity , ( Psal. 35.27 . ) and therefore sendeth them health from the Sanctuary , and makes them drink of the River of his pleasures . They shall be abundantly satisfied with the Fatness of thy House , and thou shalt make them drink of the River of thy pleasures , Psal. 36.8 . 2. That , or those that we take pleasure in ; that or those we love to beautifie , and adorn with many ornaments . We count no cost too much to be bestowed on those in whom we place our delight , and whom we make the object of our pleasure . And even thus it is with God. For the Lord taketh pleasure in his people , and what follows ? he will beautify the meek with Salvation , Psal. 149.4 . 3. Those in whom we delight , we take pleasure in their actions : yea , we teach them , and give them such rules , and laws to walk by , as may yet make them that we love more pleasurable in our eyes . Therefore they that fear God , since they are the object of his pleasure , are taught to know how to please him in every thing , 1 Thes. 4.1 . And hence it is said , that he is ravished with their looks , that he delighteth in their cry , and that he is pleased with their walking , Solomons Song , Ch. 4 9. Prov. 15.8 . Ch. 11. v. 20. 4. Those in whom we delight , and take pleasure , many things we will bear and put up , that they do , though they be not according to our minds . A man will suffer that in , and put up that at the hand of the Child or Wife of his pleasure , that he will not pass by , nor put up in another . They are my Jewels , saies God , even them that fear me ; and I will spare them ( in all their comings short of my will ) even as a man spareth his own Son that serveth him , Matt. 3.16 , 17. On how happy is the man that feareth God! His good thoughts , his good attempts to serve him , and his good life pleases him , because the feareth God. You know how pleasing in our eyes the actions of our Children are when we know that they do what they do , even of a reverent fear and aw of us ; yea though that which they do amounts but to little , we take it well at their hands , and are pleased therewith . The woman that cast in her two mites into the Treasury , cast in not much , for they both did but make one farthing , Mark. 12.40 , 41 , 42 , 43. Yet how doth the Lord Jesus trumpet her up , he had pleasure in her , and in her action . This therefore , that the Lord taketh pleasure in them that fear him , is another of their great priviledges . Twelfthly , Dost thou fear God ? The least dram of that fear giveth the priviledg to be blessed with the biggest Saint . He will bless them that fear the Lord SMALL & GREAT , Psal. 115.13 . This word SMALL may be taken three waies . 1. For those that are small in esteem , for those that are but little accounted of ( Judg. 6.15 . 1 Sam. 18.23 . ) Art thou small or little in this sence , yet if thou fearest God , thou art sure to be blessed . He shall bless them that fear him , small and great , be thou never so small in the worlds eyes , in thine own eyes , in the Saints eyes ( as sometimes one Saint is little in another Saints eye ; ) yet thou , because thou fearest God , art put among the blessed . 2. By small , sometimes is meant those that are but small of stature , or young in years , little Children , that are easily passed by and looked over : as those that sang Hosanna in the Temple were when the Pharisees deridingly said of them to Christ , dost thou hear what THESE say ? Matth. 20.16 . Well , but Christ would not dispise them of them that feared God , but preferred them by the Scripture-Testimony far before those that did contemn them . Little Children how small so ever , and although of never so small esteem with men , shall also , if they fear the Lord be blessed with the greatest Saints . He shall bless them that fear him small and great . 3. By small , may sometimes be meant those that are small in grace or gifts ; these are said to be the least in the Church , that is under this Consideration and so are by it , least esteemed . Thus also is that of Christ to be understood . In as much as ye did it not to one of the least of these , ye did it not to me , 1 Cor. 6.4 . Matth. 25.45 . Art thou in thine own thoughts , or in the thoughts of others , of these last small ones ? small in grace , small in gifts , small in esteem upon this account , yet if thou fearest God , if thou fearest God indeed , thou art certainly blessed with the best of Saints . The least Star stands as fixed , as the bigest of them all , in Heaven . He shall bless them that fear him , small and great . He shall bless them , that is , with the same blessing of eternal life . For the different degrees of grace in Saints , doth not make the blessing , as to its nature , differ . 'T is the same Heaven , the same Life , the same Glory , and the same Eternity of Felicity that they are , in the text , promised to be blessed with . That is observable which I mentioned before , where Christ at the day of Judgment particularly mentioneth , and owneth , the least : In as much as ye did it not to one of the least . The least then , was there , in his Kingdom and in his Glory as well as the biggest of all . He shall bless them that fear him SMALL and great , The small are mamed first in the text , and are so the first in rank , it may be to shew , that though they may be slighted , and little set by in the world , yet they are much set by in the eyes of the Lord. Are great Saints , only , to have the Kingdom , and the glory everlasting ? Are great works , only , to be rewarded ? works that are done by vertue of great grace , and the abundance of the gifts of the holy Ghost ? No : Whosoever shall give to drink unto one of these little ones , a cup of cold water , only in the name of a Disciple , Verily I say unto you , he shall in no wise lose a Disciples reward . Mark , here is but a little gift , a Cup of cold water , and that given to a little Saint : but both taken special notice of by our Lord Jesus Christ , Matth. 10.42 . He will give reward to his Servants the Prophets , and to his Saints , and to them that fear his name small and great , Revel . 11.18 . The Small therefore among them that fear God , are blessed with the great , as the great , with the same salvation , the same glory , and the same eternal life : and they shall have , even as the great ones also shall , as much as they can carry , as much as their hearts , souls , bodys , and capacities can hold . Thirteenthly , Dost thou fear God ? why the Holy Ghost hath on purpose indicted for thee an whole Psalme to sing concerning thy self . So that thou mayest even as thou art in thy calling , bed , Journey or when ever , sing out thine own blessed and happy condition to thine own comfort and the comfort of thy fellows . The Psalm , is called the 128. Psalm , I will set it before thee both as it is in the reading and in the singing Psalms . Blessed is every one that feareth the Lord , that walketh in his waies , for thou shalt eat the labor of thine hands , happy shalt thou be , and it shall be well with thee . Thy wife shall be a fruitful Vine by the sides of thine house , thy children like Olive Plants round about thy Table . Behold that thus shall the man be blessed that feareth the Lord. The Lord shall bless thee out of Zion , and thou shalt see the good of Jerusalem , all the daies of thy life ; yea thou shalt see thy childrens Children and peace upon Israel . As it is sung . Blessed art thou that fearest God , And walkest in his way . For of thy Labour thou shalt eat , Happy art thou , I say . Like fruitful Vines on thy House side , So doth thy wife spring out , Thy Children stand like Olive Plants , Thy Table round about . Thus art thou blest that fearest God , And he shall let thee see . The promised Jerusalem , And her felicity . Thou shalt thy Childrens Children see , To thy great Joyes increase . And likewise grace on Israel , Prosperity and Peace . And now I have done with the priviledges when I have removed one Objection . Object . But the Scripture saies , Perfect love casteth out fear , and therefore it seems that Saints after that a Spirit of Adoption is come , should not fear , but do their duty , as another Scripture saith , without it , 1 Joh. 4.18 . Luk. 1.74 , 75. Answ. Fear , as I have shewed you , may be taken several waies . 1. It may be taken for the fear of Divels . 2. It may be taken for the fear of reprobates . 3. It may be taken for the fear that is wrought in the godly , by the Spirit as a Spirit of bondage , or , 4. It may be taken for the fear that I have been but now discoursing of . Now the fear that perfect love casts out , cannot be that sonlike gracious fear of God , that I have in this last place been treating of : because that fear , that love , casts out , hath torment : but so has not the Son-like fear . Therefore the fear that love casts out , is either that fear , that is like the fear of Devils and Reprobates , or that fear that is begot in the heart by the Spirit of God as a Spirit of bondage , or both : for indeed all these kinds of fear , have torment : and therefore may be cast out : and are so by the Spirit of Adoption , which is called the Spirit of Faith and love , when he comes with power into the soul : so that without this fear we should serve him . But to argue from these texts that we ought not to fear God , or to mix fear with our worship of him ; is as much as to say that by the Spirit of Adoption we are made very Rogues , for not to fear God , is by the Scripture applied to such , Luk. 23.40 . But for what I have affirmed the Scripture doth plentifully confirm , saying , Happy is the man that feareth alway . And again , It shall be well with them that fear God , that fear before him . Fear , therefore , the Spirit of the fear of the Lord is a grace that greatly beautifies a Christian , his words , and all his waies . Wherefore now let the FEAR of the Lord be upon you ; take heed and do it , for there is no iniquity with the Lord our God , nor respect of persons , nor taking of gifts . I come now to make some use and application of this doctrine . The use of this Doctrine . Having proceeded thus far about this Doctrine of the fear of God : I now come to make some Use and Application of the whole : and my first use shall be a use of Examination . Is this fear of God such an excellent thing ? Is it attended with so many blessed priviledges then this should put us , ever soul of us , upon a diligent examination of our selves , to wit whether this grace be in us or no , for if it be , then thou art one of these blessed ones to whom belong these glorious priviledges , for thou hast an intrest in every of them ; but if it shall appear that this grace is not in thee , then thy state is fearfully miserable as hath partly been manifest already , and will further be seen in what comes after . Now the better to help thee to consider , and not to miss in finding out what thou art , in thy self examination , I will speak to this . 1. In general . 2. In particular . 1. In general . 1. No man brings this grace into the world with him . Every one by nature is destitute of it , for naturally none fear God , there is NO fear of God , none of this grace of fear before their eyes , they do not so much as know what it is , for this fear flows , as was shewed before , from a new heart , faith , repentance , and the like , of which new heart faith and Repentance , if thou beest void , thou art also void of this godly fear . Men must have a mighty change of heart and life , or else they are strangers to this fear of God , alas how ignorant are the most of this ? yea , and some are not afraid to say they are not changed nor desire so to be : can these fear God ? can these be possessed with this grace of fear ? No , Because they have no changes therefore they fear not God , Psal. 36.1 . Rom. 3.18 . Psal. 55.19 . Wherefore sinner consider , whoever thou art , that art destitute of this fear of God , thou art void of all other graces , for this fear ▪ as also I have shewed , floweth from the whole stock of grace where it is . There is not one of the graces of the Spirit , but this fear is in the bowels of it ; yea as I may say , this fear is the flower and beauty of every grace , neither is there any thing , let it look as much like grace as it will , that will be counted so indeed , if the fruit thereof be not this . fear of God ; wherefore I say again , consider well of of this matter , for as thou shall be found with reference to this grace , so shall thy judgment be . I have but briefly treated of this grace , yet have indeavoured , with words as fit as I could , to display it in its colours before thy face , first by shewing you what this fear of God is , then what it flows from , as also what doth flow from it : To which , as was said before , I have added several priviledges that are annexed to this fear , that by all , if it may be , thou mayest see it , if thou hast it , and thy self without it , if thou hast it not . Wherefore I refer thee thither again for information in this thing ; Or if thou art loth to give the Book a second reading but wilt go on to the end now thou art gotten hither : Then secondly and particularly I conclude with these several propositions concerning those that fear not God. 1. That man that is proud , and of an high and lofty mind , fears not God. This is plain from the Exhortation . Be not high minded but fear , Rom. 11.20 . Here you see that an high mind and the fear of God , are set in direct opposition , the one to the other : and there is in them , closely concluded by the Apostle , that where indeed the one is , there cannot be the other ; where there is an high mind , there is not the fear of God : and where there is the fear of God , the mind is not high but lowly . Can a man at the same time be approved man , and fear God too ? why then is it said God beholdeth every one that is proud and abases him , and again he beholds the proud afar off ? He therefore that is proud of his person , of his Riches , of his Office , of his Parts , and the like , feareth not God. It is also manifest further , for God resisteth the proud , which he would not do , if he feared him , but in that he sets him at such a distance from him , in that he testifies that he will abase him and resist him , it is evident that he is not the man that hath this grace of fear ; for that man , as I have shewed you , is the man of Gods delight , the object of his pleasure , Psal. 138.6 . Jam. 4.6 . 1 Pet. 5.5 . Mal. 4.1 . 2. The covetous man feareth not God. This also is plain from the word , because it setteth covetousness , and the fear of God in direct opposition . Men that fear God , are said to hate covetousness Exod. 18.21 . Besides , the covetous man is called an Idolater , and is said to have no part in the Kingdom of Christ and of God. And again , The wicked boasteth himself of his hearts desire , and blesseth the covetous , whom the Lord abhoreth , Ezek. 33.31 . Ephes. 5.4 , 5. Psal. 10.3 . Hearken to this you that hunt the world to take it , you that care not how you get , so you get the world . Also you that make even religion your stalking-horse to get the world . You fear not God. And what will you do , whose hearts go after your covetousness ? you who are led by covetousness up and down , as it were by the Nose ; sometimes to swear , to lie , to couzen , and cheat and defraud , when you can get the advantage to do it . You are far , very far from the fear of God. Ye adulterers , and adulteresses , for so the covetous are called , Know ye not that the friendship of this world is the enmity with God : whosoever therefore will be a friend of this world is the enemy of God. James 4. ver . 4. 3. The riotous eaters of flesh have not the fear of God. For this is done without fear , Jud. 12. Gluttony is a sin little taken notice of , and as little repented of by those that use it , but yet it is odious in the sight of God , and the practise of it a demonstration of the want of his fear in the heart : yea , so odious is it that God forbids that his people should so much as company with such . Be not saith he , among wine bibers , among rioters eaters of flesh , Prov. 23.20 . And he further tels us , that they that are such , are spots , and blemishes to those that keep them company , for indeed they fear not God. 2 Pet. 2.13 . Rom. 13.13 . 1 Pet. 4.4 . Alas ! some men , are as if they were for nought else born , but to eat , and to drink and pamper their carcasses with the dainties of this world , quite forgeting why God sent them hither : but such , as is said , fear not God , and so consequently , are of the number of them upon whom the day of Judgment will come at unawars , Luk. 21.34 . 4. The lyer is one that fears not God. This also is evident from the plain Text , Thou hast lied ( saith the Lord ) and hast not remembred me , nor laid it to thy heart , have not I held my peace even of old , saith the Lord , and thou fearest me not ? Isa. 57.11 . What lie this was , is not material , 't was a lie , or a course of lying , that is here rebuked , and the person , or persons , in this practice , as is said , were such as feared not God : a course of lying , and the fear of God cannot stand together . This sin of lying is a common sin , and it walketh in the world in several guises . There is the profane scoffing lier , there is the cunning artificial lier , there is the hypocritical religious lier , with lyers of other ranks , and degrees . But none of them all have the fear of God , nor shall any of them , they not repenting , escape the damnation of Hell. All lyers shall have their part in the lake that burns with Fire and Brimstone , Revel . 21.8 . Heaven and the new Jerusalem are not a place for such . And there shall in no wise enter into it , any thing that defileth , neither whatsoever worketh abomination , or maketh a lye , ver . 27. Therefore another Scripture saies , That all liers are without . For without are dogs and sorcerers , and whoremongers , and murderers , and idolators and whosoever loveth and maketh a lie . Chap. 22.15 . But this should not be their sentence , judgment , and condemnation , if they that are lyers were such as had in them this blessed fear of God. 5. They fear not God who cry unto him for help in the time of their calamity , and when they are delivered , they return to ther former rebellion . This Moses in a spirit of Prophecy asserteth at the time of the mighty judgment of the Hail . Pharoah then desired him to pray to God that he would take away that judgment from him . Well , so I will , saies Moses . But as for thee , and thy servants , I know that ye will not yet fear the Lord God , Exod. 9.30 . As who should say , I know that so soon as this judgment is removed , you will to your old rebellion again . And what greater demonstration can be given that such a man feareth not God , then to cry to God to be delivered from affliction to prosperity , and to spend that prosperity in rebellion against him ? This is crying for mercies that they may be spent , or that we may have something to spend upon our lusts , and in the service of Satan . Jam. 4.1 , 2 , 3. Of these God compalins in the 16 of Ezekiel and in the second of Hosea . Thou hast , saith God , taken of thy fair Jewels of my Gold , and of my Silver which I had given thee , and madest to thy self images , &c. ( Ezek. 16.17 . ) This was for want of the fear of God. Many of this kind there be now in the World both of men , and women , and Children ; Art not thou that readest this Book , of this number ? Hast thou not cried for health when sick , for wealth when poor , when lame for strength , when in prison for liberty , and then spent all that thou gottest by thy prayer , in the service of Satan , and to gratify thy lusts ? look to it sinner , these things are signes that with thy heart thou fearest not God. 6. They fear not God , that way-lay his people and seek to overthrow them , or to turn them besides the right path , as they are journying from hence to their eternal rest . This is evident from the plain Text. I Remember saith God what Amalek did unto thee by the way when ye were come forth out of Aegypt , how he met thee by the way , and smote the hindmost of thee , even all that were feeble behind thee , when thou wast faint , and weary , and he feared not God , Deut. 25.17 , 18. Many such Amalekites there be now in the world that have set themselves against the feeble of the flock , against the feeble of the flock especially , still smiting them , some by power , some with the tongue , some in their lives and estates , some in their names and reputations , by scandal , slanders and reproach but the reason of this their ungodly practise is this , They fear not God. For did they fear HIM , they would be afraid to so much as think , much more of attempting to afflict and destroy , and calumniate the Children of God : but such there have been , such there are , and such there will be in the world , for all men fear not God. 7. They fear not God , who see his hand upon backsliders for their sins , and yet themselves will be backsliders also . I saw saith God , when for all the causes whereby backsliding Israel committed adultery , I had put her away , and given her a bill of divorce , yet her treacherous Sister Judah FEARED NOT , but went and played the harlot also , Jer. 3.8 . Chap. 2. verse 19. Judah saw that her Sister was put away , and delivered by God into the hand of Salmanezer who carried her away beyond Babylon , and yet , though she saw it , she went and plaied the harlot also . A signe of great hardness of heart , and of the want of the fear of God , indeed . For his fear , had it been in her heart , it would have taught her to have trembled at the judgment that was executed upon her Sister , and not to have gone and played the harlot also : And not to have done it while her Sisters judgment was in sight and memory . But what is it , that an heart that is destitute of the fear of God will not do ? No sin comes amiss to such : yea they will sin , they will do that themselves , for the doing of which they believe some are in Hell Fire , and all because they fear not God. But pray observe , if those that take not warning when they see the hand of God upon backsliders , are said to have none of the fear of God , have they it , think you , that lay stumbling blocks in the way of Gods people , and use devices to cause them to backslide , yea rejoyce when they can do this mischief to any ? And yet many of this sort there are in the world , that even rejoyce when they see a professor fall into sin and go back from his profession , as if they had found some excellent thing . 8. They fear not God who can look upon a Land as wallowing in sin , and yet are not humbled at the sight thereof . Have ye , said God by the Prophet to the Jews , forgot the wickedness of your Fathers , and the wickedness of the Kings of Judah , and the wickedness of their Wives , which they have committed in the Land of Judah , and streets of Jerusalem ? They are not humbled to this day , neither have they FEARED , nor walked in my Law , Jer. 44.8 , 9 , 10. Here is a Land full of wickedness , and none to bewail it , for they wanted the fear of God , and love to walk in his Law. But how say you , if they that are not humbled at their own and others wickedness are said not to fear , or have the fear of God what shall we think , or say of such , that receive , that nourish and rejoyce in such wickedness ? do they fear God ? yea , what shall we say of such , that are the inventors and promoters of wickedness as of oaths beastly talke , or the like ? Do they , do you think , fear God ? Once again , what shall we say of such , that cannot be content to be wicked themselves , and to invent , and rejoyce in other mens wickedness , but must hate , reproach , vilify and abuse those that they cannot perswade to be wicked ? Do they fear God ? 9. They that take more heed to their own dreams , than to the word of God , fear not God. This also is plain from the word ; for in the multitude of dreams , there is also divers vanities , but fear thou God , that is take heed unto his word , Eccle. 5.7 . Isa. 8.20 . Here the fearing of God is opposed to our overmuch heeding dreams : and there is implied , that it is for want of the fear of God that men so much heed those things . What will they say to this that give more heed to a suggestion that ariseth from their foolish hearts or that is cast in thither by the Devil , then they do to the holy word of God ? These are filthy dreamers . Also what shall we say to those that are more confident of the mercy of God to their soul , because he hath blessed them with outward things , than they are afraid of his wrath and condemnation , thought the whole of the word of God doth fully verify the same ? These are filthy dreamers indeed . A dream is either real , or so by way of semblance , and so some men dream sleeping , and some waking ( Isa. 29.7 . ) And as those that a man dreams sleeping are caused , either by God , Satan , Business , Flesh , or the like , so are they that a man dreams waking , to pass by those that we have in our sleep . Men when bodily awake , may have dreams , that is , visions from Heaven ; such are all they that have a tendency to discover to the sinner his state , or the state of the Church according to the word . But those that are from Satan , business , and the flesh are such , ( especially the first and last to wit , from Satan and the flesh ) as tend to imbolden men to hope for good in a way disagreeing with the word of God. These Jude calls filthy dreams such whose principles were their dreams , and they led them to defile the flesh , that is , by fornication and uncleanness , To despise dominion , that the reins might be laid upon the neck of their lusts , To speak evil of dignities , of those that God had set over them , for their governing in all the Law and Testament of Christ , these dreamt that to live like brutes , to be greedy of gain , and to take away for it , as Cain and Balaam , did by their wiles , the lives of the owners thereof , would go for good Coin in the best of tryals . These also Peter speaks of in 2 Epist. 2 Chap And he makes their dreams that Jude calls so their principle and errors in life and doctrine ; you may read of them in that whole Chapter where they are called cursed Children , and so by consequence such as fear not God. 10. They fear not God , who are Sorcerers , Adulterers , false swearers , AND that oppress the hireling of his wages . It is a custom with some men to keep back by fraud from the hireling , that which by covenant they agreed to pay for their labor , pinching , I say and pareing from them their due that of right belongs to them , to the making of them cry in the ears of the Lord of Sabaoth ( Jam. 5.4 . ) These fear not God ; they are reckoned among the worst of men , and in their day of account God himself will bear witness against them . And I , saith God , will come near to you to Judgment , and I will be a swift witness against false swearers , and against the adulterers , and against those that oppress the hireling of his wages , the Widdow , and the Fatherless , and that turn aside the stranger from his right , and FEAR not me saith the Lord. 11. They fear not God , who instead of pittying of , rail at Gods people in their affliction , temptations and persecutions , and rather rejoyce and skip for joy , then sympathize with them in their sorrow . Thus did Davids enemies , thus did Israels enemies , and thus did the Thief , he railed at Christ when he hanged upon the Cross , and was for that , even by his fellow , accounted for one that feared not God , Luk. 23.40 . Psal. 35.1 , 22 , 23 , 24 , 25 26. Read Obadiah 10.11 , 12 13 , 14 , 15. Jer. 48.2 , 7. This is a common thing among the Children of men , even to rejoyce at the hurt of them that fear God , and it ariseth even of an inward hatred to Godliness . They hate you , saies Christ , because they hated me . Therefore Christ takes what is done to his , in this , as done unto himself , and so to holiness of life . But this falls hard upon such as despise at , and rejoyce to see Gods people in their griefs , and that take the advantage , as dogged Shimei did , to augment the griefs and afflictions of Gods people , 2 Sam. 16.5 , 6 , 7 , 8. These fear not God , they do this of enmity , and their sin is such as will hardly be blotted out , 1 King. 2.8 , 9. 12. They fear not God , who are strangers to the effects of fear . If I be a Master where is my fear ? That is , shew that I am so by your fear of me in the effects of your fear of me . You offer polluted Bread upon mine Altar . This is not a sign that you fear me , ye offer the blinde for Sacrifices , where is my fear ? ye offer the lame and the sick these are not effects of the fear of God , Mal. 1.6 , 7 , 8. Sinner , it is on thing to say , I fear God , and another to fear him indeed . Therefore as James saies , shew me thy faith by thy works , so here God calls for a testimony of thy fear by the effects of fear . I have already shewed you several effects of fear , if thou art a stranger to them , thou art a stranger to this grace of fear . Therefore , to conclude this , It is not a feigned profession that will do ; nothing is good here , but what is salted with this fear of God , and they that fear him are men of truth , men of fingleness of heart , perfect , upright , humble , holy men ; wherefore reader examine , and again I say examine , and lay the word and thy heart together before that thou concludest that thou fearest God. What! fear God , and in a state of nature ? fear God without a change of heart and life ? what ! fear God and be proud , and covetous , a wine bibber , and a riotous eater of flesh ! how ? fear God and a lyer , and one that cries for mercies to spend them upon thy lusts ; this would be strange . True , thou mayest fear as devils do , but what will that profit ? Thou mayest by thy fear , be driven away from God , from his worship , people , and waies , but what will that avail ? It may be thou mayest so fear at present , as to be a little stopped in thy sinfull course : perhaps thou hast got a knock from the word of God , and art at present a little dazled and hindred from being in thy former and full carrier after sin ; but what of that ? If by the fear that thou hast , thy heart is not united to God and to the love of his Son , Word , and People , thy fear is nothing worth . Many men also are forced to fear God , as underlings are forced to fear those that are by force above them . If thou only thus fearest God , 't is but a false fear ; it flows not from love to God : this fear brings not willing subjection , which indeed brings the effect of right fear : but being over mastred , like an hypocrite , thou subjectest thy self , ( Psal. 18.44 . ) by feigned obedience being forced , I say , by meer dread to do it , Psal. 66.3 . It is said of David . That the same of him went out into all Lands , and the Lord brought the fear of him upon all Nations , 1 Chron. 14.17 . But what did they now love David ? did they now chuse him to be their King ? no verily ; they , many of them rather hated him , and when they could , made resistance against him . They did , even as thou dost : feared , but did not love : feared , but did not chuse his government that ruled over them . It is also said of Jehosaphat , when God had subdued before him Amon , Moab and Mount Seir. That the fear of God was upon all the kingdoms of the Countries , when they heard that the Lord fought against the enemies of Israel , ( 2 Ch. 20.29 . ) But , I say , was this fear , that is called now the fear of God , any thing else , but a dread of the greatness and power of the King ? no verily , nor did that dread bring them into a willing subjection to , and likeing of his laws and government , it only made them like slaves and underlings , stand in fear of his executing the vengeance of God upon them . Therefore still , notwithstanding this fear , they were rebels to him in their hearts , and when occasion and advantage offered themselves , they shewed it by rising in rebellion against Israel . This fear therefore provoked but feigned , and forced obedience , a right emblem of the obedience of such , who being still enemies in their minds to God , are forced by vertue of present conviction to yield a little , even of fear to God , to his word , and to his ordinances . Reader , whoever thou art , think of this , it is thy concern , therefore do it and examine , and examine again , and look diligently to thy heart in thine examination , that it beguile thee not about this thy so great concern , as indeed the fear of God is . One thing more , before I leave thee , let me warn thee of . Take heed of deferring to fear the Lord. Some men , when they have had conviction upon their heart that the fear of God is not in them , have through the overpowring of their corruptions , yet deferred and put off the fear of God from them , as it is said of them in Jeremiah . This people have a revolting and a rebellious heart , they are revolted and gone ; neither said they in their heart let us now fear the Lord , Jer. 5.22 , 23 , 24. They saw that the Judgments of God attended them because they did not yet fear God , but that conviction would not prevail with them to say , let us now fear the Lord. They were for deferring to fear him still ; they were for puting off his fear from them longer . Sinner , hast thou deferred to fear the Lord ? is thy heart still so stubborn as not to say yet , let us fear the Lord ? Oh the Lord hath taken notice of this thy rebellion , and is preparing some dreadful Judgment for thee . Shall I not visit for these things , saith the Lord , shall not my soul be avenged of such a Nation as this ? ver . 29. Sinner why shouldest thou pull vengeance down upon thee ? why shouldest thou pull vengeance down from Heaven upon thee ? Look up , perhaps thou hast already been pulling this great while , to pull it down upon thee . Oh , pull no longer ; why shouldest thou be thine own Executioner ? Fall down upon thy knees man , and up with thy heart and thy hands to the God that dwels in the Heavens ; cry , yea cry aloud , Lord unite mine heart to fear thy name , and do not harden mine heart from thy fear . Thus holy men have cryed before thee , and by crying have prevented Judgment . Before I leave this use let me give thee a few things , that if God will , may provoke thee to fear the Lod. 1. The man that feareth not God , carrieth it worse toward him , then the beast , the bruit beast , doth carry it towards that man. The fear of you and the dread of you shall be upon every Beast of the earth , yea and upon every Fowl of the air , and upon all that moveth upon the earth , and upon all the Fishes in the Sea , Gen. 9.2 . Mark , All my creatures shall fear you , and dread you , saies God. None of them shall be so hardy as to cast off all reverence of you . But what a shame is this to man , That God should subject all his creatures to him , and he should refuse to stoop his heart to God ? The Beast , the Bird , the Fish , and all , have a fear and dread of man , yea God has put it in their hearts to fear a man , and yet man is void of fear and dread , I mean of godly fear of him , that thus lovingly hath put all things under him . Sinner art thou not ashamed that a silly Cow , a Sheep , yea a Swine , should better observe the Law of his creation , then thou dost the Law of thy God ? 2. Consider , He that will not fear God , God will make him fear him whether he will or no. That is , He that doth not , will not now so fear him , as willingly to bow before him , and put his neck into his yoak , God will make him fear him when he comes to take vengeance on him . Then he will surround him with terror , and with fear on every side , fear within , and fear without , fear shall be in the way , even in the way that thou goest when thou art going out of this World : and that will be dreadful fear , Eccles. 12.5 . I will bring their fears upon them saith the Lord. Isa. 66.4 . 3. He that fears not God now , the Lord shall laugh at his fears then . Sinner , God will be even with all them that chuse not to have his fear in their hearts : For as he calls and they hear not now , so they shall cry , yea howl then , and he will laugh at their fears . I will laugh , saith he , at their destruction I will mock when their fear cometh , when your fear cometh as disolation , and your distruction like a whirlwind , when distress and anguish cometh upon you , then shall you call upon me , but I will not answer : you shall seek me early , but you shall not find me , for that you hated knowledge , and did not chuse the FEAR of the Lord , Prov. 1.26 , 27 , 28 , 29. Sinner ! thou thinkest to escape the fear : but what wilt thou do with the pitt ? Thou thinkest to escape the pit ; but what wilt thou do with the Snare . The Snare , say you , what is that I answer it is even the work of thine own hands . The wicked is snared in the works of his own hands , he is snared by the words of his lips Psal. 9.16 . Chap. 12.13 . Sinner , what wilt thou do when thou comest into this snare ; that is into the guilt and terror that thy sins will snaffle thee with , when they like a cord are fastned about thy soul ? This snare will bring thee back again to the pit which is Hell , and then how wilt thou do to be rid of thy fear . The fear , pit and the snare shall come upon thee , because thou fearest not God. Sinner , art thou one of them that hast cast off fear ? poor man , what wilt thou do when these three things beset thee ? whither wilt thou fly for help ? And where wilt thou leave thy glory ? If thou fliest from the fear , there 's the pit , if thou fliest from the pit there 's the snare . The second use is an Exhortation to fear God. My next word shall be , an Exhortation to fear God. I mean an Exhortation to Saints , O fear the Lord ye his Saints for there is no want to them that fear him . Not but that every Saint doth fear God , but as the Apostle saith in an other case , I beseech you do it more and more . The fear of the Lord , as I have shewed you , is a grace of the new covenant , as other saving graces are , and so is capeable of being stronger or weaker as other graces are . Wherefore I beseech you fear him more and more . It is said of Obadiah , That he feared the Lord greatly : every Saint fears the Lord , but every Saint does not greatly fear him . O there are but few Obadiah's in the world . I mean among the Saints on earth : See the whole relation of him , 1 King. 18. As Paul said of Timothy , I have none likeminded , so it may be said of some concerning the fear of the Lord ; They have scarce a fellow . So it was with Job , There is none like him in all the earth , one that feareth God , &c. Job 1. Chap. 2. There was even none in Jobs day that feared God like him , no , there was not one like him in all the earth , but doubtless there were more in the World that feared God ; but this fearing of him greatly , that 's the thing that Saints should do , and that was the thing that Job did do , and in that he did outstrip his fellows . It is also said of Hananiah , That he was a faithful man , and feared God above many , Nehe. 7.2 . He also had got , as to the exercise of , and growth in this grace , the start of many of his Brethren . He feared God above many . Now then , seeing this grace admits of degrees , and is in some stronger , and in some weaker : let us be all awakned , as to other graces , so to this grace also . That like as you abound in every thing , in faith , in utterance , in knowledg , and in all diligence , and in your love to us : See that ye abound in this grace also . I will labour to inforce this exhortation upon you by several motives . 1. Let Gods distinguishing love to you , be a motive to you to fear him greatly . He hath put his fear in thy heart , and hath not given that blessing to thy neighbour ; perhaps not to thy Husband , thy Wife , thy Child , or thy Parent : Oh what an obligation should this consideration lay upon thy heart , greatly to fear the Lord ? Remember also , ( as I have shewed in the first part of this book ) that this fear of the Lord is his Treasure , a choice Jewel , given only to favorites , and to those that are greatly beloved . Great gifts naturally tend to oblige , and will do so , I trust , with thee , when thou shalt ingeniously consider it . It is a signe of a very bad nature when the contrary shews it self ; Could God have done more for thee then to have put his fear in his heart ? This is better , then to have given thee a place , even in Heaven without it . Yea had he given thee all faith , all knowledge , and the tongue of Men and Angels , and a place in Heaven to boot , They had all been short of this gift , of the fear of God in thy heart . Therefore love it , nourish it , exercise it , use all meanes to cause it to increase and grow in thy heart , that it may appear it is set by , at thy hand poor sinner . 2 : Another motive to stir thee up to grow in this grace of the fear of God , May be the priviledges that it laies thee under . What , or where wilt thou find in the Bible , so many priviledges , so affectionately intailed to any grace , as to this of the fear of God ? God speaks of this grace , and of the priviledges that belong unto it , as if ( to speak with reverance ) he knew not how to have done blessing of the man that hath it . It seems to me , as if this grace of fear , is the darling grace , the grace that God sets his heart upon at the highest rate . As it were he imbraces and hugs , and laies the man in his bosom , that hath , and grows strong in this grace of the fear of God. See again the many priviledges in which the man is intrested , that hath this grace in his heart : and see also that there are but few of them , wherever mentioned , but have intailed to them the pronunciation of a blessing , or else that man is spoken of by way of Admiration . 3. Another motive may be this . The man that groweth in this grace of the fear of the Lord will escape those evils that others will fall into . Where this grace is , it keepeth the soul from final apostacy . [ I will put my fear in their heart , and they shall not depart from me , Jer. 32.40 . ] But yet , if there be not an increase in this grace , much evil may attend , and be commited notwithstanding . There is a child that is healthy , and hath its limbs and can go , but 't is careless ; now the evil of carelessness doth disadvantage it very much , carelessness is the cause of stumblings , of falls , of knocks , and that it falls into the dirt , yea that somtimes 't is burned , or almost drowned . And thus it is even with Gods people that fear him , because they ad not to their fear , a care of growing more in the fear of God , therefore they reap dammage ; whereas , were they more in his fear , it would keep them better , deliver them more , and preserve them from these snares of death . 4. Another motive may be this , To grow in this grace of the fear of God , is the way to be kept alwaies in a conscientious performance of Christian duties . An increase in this grace I say , keeps every grace in exercise , and the keeping of our graces in their due exercise , produceth a conscientious performance of duties . Thou hast a Watch perhaps in thy pocket , but the hand will not as yet be kept in any good order , but does alwaies give thee the lie , as to the hour of the day ; well , but what is the way to remedy this but to look well to the spring , and the wheels within ? for if they indeed go right , so will the hand do also . This is thy case in spiritual things ? Thou art a gracious man , and the fear of God is in thee , but yet for all that , one cannot well tell , by thy life , what time a day it is . Thou givest no true , and constant signe that thou art indeed a Christian ; why the reason is , thou dost not look well to this grace of the fear of God. Thou dost not grow and increase in that , but sufferest thy heart to grow careless , and hard , and so thy life remiss , and worldly : Job's growing great in the fear of God , made him eschew evil , Job . 1. chap. 2. 5. Another motive is , This is the way to be wise indeed . A wise man feareth and departeth from evil . It doth not say a wise man hath the grace of fear , but a wise man feareth , that is pureth this grace into exercise . There is no greater signe of wisdom then to grow in this blessed grace . Is it not a signe of wisdom to depart from sins , which are the snares of Death and Hell ? Is it not a signe of wisdom for a man , yet more and more to indeavour to intrest himself in the love and protection of God ? Is it not a high point of wisdom for a man to be alwaies doing of that which laies him under the conduct of Angels ? surely this is wisdom . And if it be a blessing to have this fear , is it not wisdom to increase in it ? doubtless it is the highest point of wisdom , as I have shewed before , therefore grow therein . 6. Another motive may be this . It is seemly for Saints to fear , and increase in this fear of God. 1. He is thy Creator , is it not seemly for creatures to fear and reverence their Creator ? 2. He is thy King , is it not seemly for Subjects to fear and reverence their King ? 3. He is thy Father , is it not seemly for Children to reverence and fear their Father ? yea and to do it more and more ? 7. Another motive may be , It is honourable to grow in this grace of fear : when Ephraim spake trembling he exalted himself in Israel , Hos. 13.1 . Truly to fear , and to abound in this fear , is a signe of a very princely spirit : and the reason is , when I greatly fear my God , I am above the fear of all others , nor can any thing in this world , be it never so terrible and dreadful , move me at all to fear them . And hence it is that Christ counsels us to fear . And I say unto you my friends , said he , fear not them that kill the body , and after that have no more that they can do . ( I but this is an high pitch , how should we come by such princely spirits ) well , I will forewarn you whom you shall fear and by fearing of him , arrive to this pitch , Fear him who after he hath killed , hath power to cast into Hell ; yea , I say unto you fear him , Luke 12.4 , 5. Indeed this true fear of God , sets a man above all the world . And therofore , It saith again , fear not their fear , but sanctify the Lord God in your heart , and let him be your fear , and let him be your dread , Isa. 8. Your great , ranting , swaggering Roysters that are ignorant of the nature of this fear of God , count it a poor sneaking , pittiful , cowardly spirit in Men to fear and tremble before the Lord , but whoso looks back to gaols , and gibbits , to the sword and burning stake , shall see , that there in them has been the most mighty and invincible spirit that has been in the world . Yea see if God doth not count that the growth of his people in this grace of fear , is that which makes them honourable , when he positively excludeth those from a dwelling place in his house , That do not honour them that fear him , Psal. 15.4 . And he saith moreover , A woman that feareth the Lord , shee shall be praised . If the world and godless men will not honour these , they shall be honoured some way else . Such , saith he , that honour me I will honour , and they shall be honoured in Heaven , in the Churches , and among the Angels . 8. Another motive to grow in this fear of God , may be , This fear , and the encrease of it , qualifies a man to be put in trust with heavenly and spiritual things , yea and with earthly things too . 1. For heavenly and spiritual things . My covenant , saith God , was with Levi of life and peace , and I gave THEM to him , for the fear wherewith he feared me , and was afraid before my name , Mala. 2.5 . Behold what a gift , what a mercy , what a blessing this Levi is intrusted with ; to wit with Gods everlasting covenant , and with the life , and peace , that is wrapped up in this Covenant . But why is it given to him ? the answer is , for the fear wherewith he feared me , and was afraid before my name . And the reason is good , for this fear of God , teaches a man to put a due estimation upon every gift of God bestowed upon us ; also it Teaches us to make use of the same with reverence of his name , and respect to his glory in most Godly-wise , all which , becomes him that is intrusted with any spiritual gift . The gift here was given to Levi to minister to his brethren doctrinally thereof , for he ( saith God ) shall teach Jacob my Statutes and Israel my Law. See also , Exod. 18.21 . and Neh. 7.2 . With many other places that might be named , and you will find that men fearing God and hateing covetousness ; that men that fear God above others , are intrusted by God , yea , and by his Church too , with the trust and ministration of spiritual things before any other in the world . 2. For earthly things . This fear of God qualifies a man to be put in trust with them rather then with another . Therefore God made Joseph Lord of all Aegypt ; Obadiah , Steward of Ahabs house , Daniel , Mordecai and the three Children were set over the province of Babilon . And this by the wonderful working hand of God because he had to dispose of earthly things now , not only in a common way , but for the good of his people in special . True , when there is no special matter , or thing to be done by God in a Nation for his people , then who will , that is , whether they have grace or no , may have the dispose of those things : but if God has any thing in special to bestow upon his people of this worlds good , then he will intrust it in the hands of men fearing God. Joseph must now be made Lord of Aegypc because Israel must be kept from starving : Obadiah must now be made Steward of Ahabs house , because the Lords Prophets must be hid from , and fed in despite of the rage and bloody mind of Jezebel : Daniel with his companions , and Mordecai also , they were all exalted to earthly and temporal dignity , that they might in that state , they being men that abounded in the fear of God , be serviceable to their Brethren in their straits and difficulties , Gen. 42.18 . Chap. 41.39 . 1 King. 18.3 . Hester the two last Chapters , Dan. 2.48 . Chap. 3.30 . Chap. 5.29 . Chap. 6.1 , 2 , 3. 9. Another motive to grow in this grace of fear is , Where the fear of God in the heart of any is not growing , there no grace thrives , nor duty done as it should . 1. There no grace thrives , neither Faith , Hope , Love , nor any grace . This is evident from that general Exhortation , perfect holiness in the fear of God , 2 Cor. 7.1 . Perfect holiness , what is that ? but as James saies of patience , let every grace have its perfect work , that ye may be perfect and entire lacking nothing . Jam. 1. But this cannot be done but in the fear of God , yea in the exercise of that grace , and so consequently in the growth of it , for there is no grace , but grows being exercised . If then you would be perfect in holiness , if you would have every grace that God has put into your souls , grow and flourish unto perfection , lay them , as I may say a soak in this grace of fear , and do all in the exercise of it : for a little done in the fear of the Lord is better then the revenues of the wicked . And again , the Lord will not suffer the soul of the righteous , the soul that liveth in the fear of the Lord , to famish , but he casteth away the abundance of the wicked . Bring abundance to God , and if it be not seasoned with godly fear , it shall not be acceptable to him , but lothsome and abominable in his sight ; for it doth not flow from the spirit of the fear of the Lord. 2. Therefore where there is not a growth in this fear , there is no duty done so acceptably . This flows from that which goes before , for if grace rather decays than grows , where this grace of fear is not in the growth and increase thereof , then duties in their glory and acceptableness decay likewise . 10. Another motive to stir thee up to grow in the increase of this grace of fear is , It is a grace , do but abound therein , that will give thee great boldness both with God and men . Job was a man , a none-such in his day , for one that feared God , and who so bold with God as Job ? who so bold with God , and who so bold with men as he ? 1. How bold was he with God , when he wishes for nothing more then that he might come even to his seat , and concludes that if he could come at him , he would approach even as a prince unto him , and as such would order his cause before him , Job 23.3 , 4 , 5 , 6 , 7. Chap. 31.35 , 36 , 37. Also before his friends , how bold was he ? For ever as they laid to his charge that he was an hypocrite , he refels them with the testimony of a good conscience , which good conscience he got and kept , and maintained by increasing in the fear of God , yea his conscience was kept so good by this grace of fear , ( for 't was by that that he eschewed evil ) that 't was common with him to appeall to God when accused , and also to put himself for his clearing under most bitter curses and imprecations , Job 13.3 , 4 , 5 , 6 , 7 , 8 , 9.18 , 19 , 20 , 21 , 22 , 24. Job 31. This fear of God is it that keeps the conscience clean and tender , and so free from much of that defilement that even a good man may be afflicted with , for want of his growth in this fear of God. Yea let me add , if a man can with a good conscience say that he desires to fear the name of God , it will ad boldness to his soul in his approaches into the presence of God. O Lord , said , Nehemiah , I beseech thee let thine ear be attentive to the prayer of thy Servant , and Servants , who desire to fear thy name , Nehe. 1.11 . He pleaded his desire of fearing the name of God , as an argument with God to grant him his request ; and the reason was , because God had promised before to bless them that fear him , both small and great , Ps. 115.13 . 11. Another motive to stir you up to fear the Lord , and to grow in this fear , is , by it thou maiest have thy labours blessed to the saving of the souls of others . 'T is said of Levi ( of whom mention was made before , that he feared God and was afraid before his Name ) that he saved others from their sins . The law of truth was in his lips , and he walked with me in Peace and Equity , and did turn away many from iniquity , Mal. 25.6 . The fear of God that dwelt in his heart , shewed its growth in the Sanctifying of the Lord by his life and words , and the Lord also blessed this his growth herein , by blessing his labours to the saving of his Neighbors . Wouldest thou save thy Husband , thy Wife , thy Children , &c. then be greatly in the fear of God. This Peter teaches , Wives , saith he , be subject to your own husbands , that if any obey not the word , they may without the word , be won by the conversation of the wives , while they behold your chast conversation , coupled with fear , 1 Pet. 3.1 , 2. So then , if Wives and Children : yea if Husbands , Wives , Children , Servants , &c. did but better observe this general rule of Peter , to wit , of letting their whole conversation be coupled with fear , they might be made instruments in Gods hand of much more good then they are . But the misery is , the fear of God is wanting in actions , and that is the cause that so little good is done by those that profess . 'T is not a conversation , that is coupled with a profession ( for a great profession may be attended with a life that is not good , but scandalous ) but it is a conversation coupled with fear of God ( that is , with the impressions of the fear of God upon it ) that is convincing , and that ministreth the awakenings of God to the conscience , in order to saving the unbeliever . O they are a sweet couple , to wit , a Christian conversation , coupled with fear . The want of this fear of God , is that that has been a stumbling block to the blind oftentimes . Alas , the World will not be convinced by your talk , by your notions and by the great profession that you make , if they see not , therewith mixed , the lively impressions of the fear of God : but will , as I said , rather stumble and fall , even at your conversation and at your profession itself . Wherefore , to prevent this mischief , that is of stumbling of souls while you make your profession of God , by a conversation not becoming your profession : God bids you fear him . Implying that a good conversation coupled with fear delivers the blind world from those falls that otherwise they cannot be delivered from . Thou shalt not curse the deaf , nor put a stumbling block before the blind , but shalt fear thy God , I am the Lord , Levit. 19.14 . But shalt fear thy God , that is the remedy that will prevent their stumbling at you , at what else soever they stumble . Wherefore Paul saies to Timothy . Take heed to thy self , and to thy doctrine , continue in them , for in so doing thou shalt both save thy self and them that hear thee , 1 Tim. 4.16 . 12. Another Motive to fear , and grow in this fear of God is , This is the way to engage God to deliver thee from many outward dangers , whoever fals therin , Psal. 34.7 . This is proved from that of the story of the Hebrew Midwives . The Midwives saies Moses , feared God , and did not drown the Men-Children as the King had commanded , but saved them alive . And what follows , Therefore God dealt well with the Midwives ; and it came to pass that because the Midwives feared God , that he made them houses , Exod. 1. That is he sheltered them and caused them to be hid from the rage and fury of the King , and that perhaps in some of the Houses of the Egyptians themselves , for why might not the Midwives be there hid as well as was Moses even in the Kings Court ? And how many times are they that fear God , said to be delivered , both by God and his Holy Angels : as also I have already shewed . 13. Another Motive to fear and to grow in this fear of God is , This is the way to be delivered from Errors , and damnable opinions . There are some that perish in their righteousness , that 's an Error ; there be some that perish in their wickedness , and that 's an Error also . Some again prolong their lives by their wickedness , and others are righteous over much , and also some are over wise , and all these are snares , and pits , and holes . But then saiest thou , how shall I escape ? Indeed that 's the question , and the Holy Ghost resolves it thus , He that feareth God shall come out of them all , Eccles. 7.15 , 16 , 17 , 18. 14. Another Motive to fear , and to grow in this fear of God , is , Such have leave , be they never so dark in their souls , to come boldly to Jesus Christ , and to trust in him for life . I told you before , that they that fear God , have in the general , a licence to trust in him : but now I tell you , and that in particular that they , and they specially may do it , and that though in the dark : you that sit in darkness and have no light , if this grace of fear be alive in your hearts , you have this boldness ; Who is among you that feareth the Lord ( mark that feareth the Lord ) and obeyeth the voice of his Servant , that walketh in darkness , and hath no light , let him trust in the name of the Lord , and stay upon his God , Isa. 50.10 . It is no small advantage , you know , when men have to deal in difficult matters , to have a patent , or licence to deal ; now to trust in the Lord is a dificult thing , yet the best and most gainful of all . But then , some will say , since t is so difficult , how may we do without danger ? why the Text gives a licence , a patent to them to trust in his name that have his fear in their hearts . Let HIM trust in the name of the Lord , and stay upon his God. 15. Another Motive to fear and grow in the grace of fear , is , God will own and acknowledge such to be his , who ever he rejecteth . Yea he will distinguish and seperate them from all others , in the day of his terrible Judgments . He will do with them , as he did by those that sighed for the abominations that were done in the Land , ( Ezek. 9. ) command the man that hath his Inkhorn by his side , To set a mark upon their foreheads , that they might not fall in that Judgment with others . So in Mal. 3. God saies plainly of them that feared the Lord , and that thought upon his name : That they should be writ in his Book . A Book of remembrance was written before him for them that feared the Lord , and that thought upon his name , and they shall he mine saith the Lord of Hosts in the day that I make up my Jewels and I will spare them as a man spareth his own Son that serveth him , Mala. 3.16 , 17. Mark , he both acknowledges them for his , and also promises to spare them , as a man would spare his own Son. Yea and moreover will wrap them up as his chief Jewels with himself in the bundle of life . Thus much for the Motives . How to grow in this Fear of God. Having given you these Motives to the duty of growing in THIS fear of God , Before I leave this use , I will in few words shew you HOW you may grow in THIS fear of God. 1. Then , If thou wouldest grow in this fear of God , Learn aright to distinguish of fear in general . I mean , learn to distinguish between THAT fear that is godly , and that which in it self is indeed ungodly fear of God ; and know them well the one from the other , lest the one , the fear that in it self indeed is ungodly , get the place , even the upper hand of that which truly is godly fear . And remember the ungodly fear of God , is by God himself counted an enemy to him , and hurtful to his people , and is therefore most plentifully forbidden in the word , Gen. 1.15 . Chap. 26.24 . Chap. 46.3 . Exo. 14.13 . Chap. 20.20 . Num. 14.9 . Chap. 21.34 . Isa. 41.10 , 13 , 14. Chap. 43.1 . Chap. 44.2 , 8. Chap. 54.4 . Jer. 30.10 . Dan. 10.12.19 , Joel . 2.21 . Hag. 2.5 . Zech. 8.13 . Secondly If thou wouldest grow in this Godly fear , learn rightly to distinguish it from that fear , in particular , that is Godly but for a time : Even from that fear that is wrought from the spirit , as a spirit of bondage . I say learn to distinguish this from that , and also perfectly to know the bounds that God hath set to that fear that is wrought by the spirit , as a spirit of bondage ; Lest instead of growing in the fear that is to abide with thy soul for ever , thou be overrun again with that first fear , which is to abide with thee , but till the spirit of adoption come . And that thou mayest not only distinguish them one from the other , but also keep each in its due place and bounds , consider in general of what hath already been said upon this head , and in particular that the first fear is no more wrought by the holy spirit , but by the Devil to distress thee and make thee to live , not like a Son , but a slave . And for thy better help in this matter , know that God himself hath set bounds to this fear , and has concluded that after the spirit of Adoption is come , that other fear is wrought in thy heart by him no more . ( Rom. 8.15 . 2 Tim. 1.7 . ) Again , before I leave this , let me tell thee that if thou dost not well bestir thee in this matter , this bondage fear , to wit that which is like it , though not wrought in thee by the Holy Ghost , will by the management and subtilty of the Devil , the author of it , haunt , disturb and make thee live uncomfortably , and that while thou art an heir of God and his Kingdom . This is that fear that the Apostle speaks of , That makes men all their life time subject to bondage , Heb. 2.14.15 . For though Christ will deliver thee indeed at last , thou having imbraced him by faith , yet thy life will be full of trouble ; and death , though Jesus hath abolished it , will be alwaies a living bug-bear to thee in all thy waies and thoughts to break thy peace , and to make thee to draw thy loins heavily after him . Thirdly wouldest thou grow in this Godly fear ? then as thou shouldest learn to distinguish of fears , so thou shouldest make conscience of which to entertain and cherish . If God would have his fear ( and it is called his fear by way of eminency ) that his fear may be before you that you sin not , Exo. 20.20 . Jer. 32.4 . I say , if God would have this his fear be with thee , then thou shouldest make conscience of this , and not so lightly give way to slavish fear , as is Common for Christians to do . There is utterly a fault among Christians about this thing : That is , they make not that conscience of resisting of slavish fear , as they ought ; they rather cherish and entertain it , and so weaken themselves , and that fear that they ought to strengthen . And this is the reason that we so often lie grabling under the black , and amazing thoughts that are engendred in our hearts by unbelief : For this fear nourisheth unbelief ; that is now it doth , ( to wit , if we give way to it after the spirit of Adoption is come ) & readily closeth with all the fiery darts of the wicked . But Christians are ready to do with this fear as the Horse does when the tines of the fork are set against his side , even lean to it untill it entereth into his belly . We lean naturally to this fear , I mean , after God has done good to our souls ; it is hard striving against it , because it has even our sence and feeling of its side . But I say , If thou wouldest be a growing Christian , growing , I say , in the fear that is Godly , in the fear that is is alwaies so ; then make conscience of striving against the other , and against all these things that would bring thee back to it . Wherefore should I fear , said David , in the day of evil , when the iniquities of my heels compasseth me about ? Psal. 49.5 . What! not fear in the day of evil ? what ! not when the iniquities of thy heels compasseth thee about ? no , not then , saies hee ; that is , not with that fear , that would bring him again into bondage to the law ; for he had received the spirit of Adoption before . Indeed , if ever a Christian has ground to give way to slavish fear , it is at these two times , to wit in the day of evil and when the iniquitie of his heels compasseth him about : But you see , David would not then , no not then give way thereto , nor did hee see reason why he should . Wherefore should I , said he ? I , wherefore indeed , since now thou art become a Son of God through Christ , and hast received the spirit of his son into thy heart crying father father . Fourthly , wouldest thou grow in this grace of Godly fear ? then grow in the knowledge of the new covenant , for that is indeed the girdle of our reins and the strength of our souls . Hear what Zacharias saith , God , saies he , hath raised up to us an horn of salvation in the house of his servant David , as he spake by the mouth of all the Holy Prophets which have been since the world began . But what was it ? what was it that he spake ? Why , That he would grant us that we being delivered from the hand of our enemies , might serve him without fear , ( without this slavish bondage fear ) in holiness and righteousness before him all the daies of our life . But upon what is this princely fearless service of God grounded ? Why upon the holy covenant of God , upon the oath that he swore unto Abraham , Luk. 1.69 , 70 , 71 , 72 , 73 , 74 , 75. Now in this covenant is wrapped up all thy salvation : in it is contained all thy desire , and I am sure that then it containeth the compleat salvation of thy Soul : and , I say , since this covenant is confirmed by promise , by oath , and by the blood of the son of God , and that on purpose that thou mightest serve thy God without slavish fear , Then the knowledge and faith of this covenant , is of absolute necessity to bring us into this liberty , and out of our slavish terrors , and so , consequently , to cause us to grow in that son-like , Godly fear , which became even the Son of God himself , and becomes all his Disciples to live in the growth and exercise of . Fifthly , wouldest thou grow in this Godly fear ? then labour even alwaies to keep thine evidences for Heaven and of thy salvation alive upon thy heart ; for he that loseth his evidences for heaven , will hardly keep slavish fear out of his heart ; but he that hath the wisdom and grace to keep them alive , and apparent to himself , he will grow in this godly fear . See how David words it ; from the ends of the earth , saith he , will I cry unto thee , when my heart is over-whelmed , lead me to the rock that is higher then I. For thou hast been a shelter to mee , and a strong tower from the enemy : I will abide in thy tabernacle for ever . For thou God hast heard my prayer thou hast given me the heritage of those that fear thy name , Psal. 61.5 . Mark a little , David doth by these words in the first place suggest , that some times , to his thinking , he was as far off of his God , as the ends of the earth are asunder and that at such times he was subject to be over-whelmed , afraid . Secondly , The way that he took , at such times , to help himself , was , 1. To cry to God to lead him again to Jesus Christ , lead me to the rock that is higher than I. for indeed without faith in him , and the renewing of that faith , there can be no evidence for Heaven made to appear unto the soul. This therefore he prays for first . 2. Then he puts that faith into exercise , and that with respect to the time that was past , and also of the time that was to come . For the time past , sayes hee , thou hast been a shelter to me , and a strong tower from the enemy ; And for the time to come he said , I will abide in thy tabernacle , that is , in thy Christ by faith , and in thy way of worship by love , for ever . And observe it , he makes the believing remembrance of his first evidences for Heaven , the ground of this his cry , and faith , for thou sayes he , O God , hast given me the heritage of those that fear thy name . Thou hast made me meet to be partaker of the mercy of thy chosen , and hast put me under the blessing of goodness wherewith thou hast blessed those that fear thee . Thus you see how David in his distresses musters up his prayers , faith and evidences for eternal life , that he might deliver himself from being over-whelmed , that is , with slavish fear , and that he might also abound in that Son-like fear of his fellow brethren that is not only comely with respect to our profession but profitable to our souls . Sixthly , Wouldest thou grow in this fear of God ? then set before thine eyes the being , and majesty of God : For that both begetteth , maintaineth and increaseth this fear . And hence it is called the fear of God ; that is , an holy and awful dread and reverence of his majestie . For the fear of God , is to stand in aw of him , but how can that be done if we do not set him before us ? And again if we would fear him more , we must abide more in the sence and faith of his glorious majestie . Hence this fear , and Gods name , is so often put together : as fear God , fear the Lord , fear thy God , do this in the fear of the Lord , and thou shalt fear thy God , I am the Lord. For these words , I am the Lord , thy God and the like , are on purpose put in , not only to shew us who we should fear , but also to beget , maintain , and increase in us that fear that is due from us to that glorious , and fearful name , the Lord our God , Deut. 28.58 . Seventhly , Wouldest thou grow in this grace of fear ? then keep alwaies , close to thy conscience , the authority of the word ; Fear the commmandment , as the commandment of a God both mighty and glorious , and as the commandment of a father , both loving and pittiful : let this commandment , I say , be alwaies with thine eye , with thine ear , and with thine heart : For then thou wilt be taught , not only to fear , but to abound in the fear of the Lord. Every grace is nourished by the word , and without it there is no thrist in the soul , Pro. 13.13 . Chap. 4.20 , 21 , 22. Deut. 6.1.2 . Eightly , Wouldest thou grow in this grace of fear ? Then be much in the faith of the promise , of the promise that maketh over to thy soul an interest in God , by Christ , and of all good things . The promise naturally tendeth to increase in us the fear of the Lord , because this fear , it grows by goodness and mercie ; They shall fear the Lord and his goodness ; now this goodness and mercie of God , it is wrapped up in , and made over to us by promise ; for God gave it to Abraham by promise . Therefore the faith and hope of the promise , causeth this fear to grow in the soul. Having therefore these promises , dearly beloved , let us cleanse our selves from all filthiness of flesh and spirit perfecting holiness in the fear of God , 2. Cor. 7.1 . perfect holiness in the fear of God ; therefore that fear by the promise must needs grow mighty , for by , with , and in it , you see holiness is perfected . Ninthly , Wouldest thou grow in this grace of fear ? Then remember the Judgments of God that have or shall certainty over take those professours , that have either been down-right hypocrites , or else unwatchful Christians . For both these sorts partake of the Judgments of God ; the one , ( to wit , the true Christian ) for his unwatchfulness , for his correction ; the other ( to wit , the hypocrite ) for his hypocrisie , to his destruction . This is a way to make thee stand in aw , and to make thee tremble , and grow in the grace of fear before thy God. Judgments ? you may say , what Judgments ? Answ. Time will fail me here to tell thee of the Judgments that sometimes overtake Gods people , and that alwaies certainly overtake the hypocrite for his transgressions . For those that attend Gods people I would have thee look back to the place in this Book where they are particularly touched upon . And for those that attend the hypocrite , in general they are these . 1. Blindness of heart in this world . 2. The death of their hope , at the day of their death . 3. And the damnation of their souls at the day of Judgment . Matth. 23.15 , 16 , 17 , 18 , 19. Job . 8.13 . Chap. 11.20 . Chap. 18.14 . Chap. 20.4 , 5 , 6 , 7. Matth. 23.33 . Chap. 24.51 . Luk 20.47 . The godly consideration of these things tend to make men grow in the fear of God. Tenthly , Wouldest thou grow in this grace of fear ? Then study the EXCELLENCIES of the grace of fear , and what profit it yieldeth to to them that have it , and labor to get thy heart into the love , both of the exercise of the grace it self , and also of the fruit it yieldeth : For a man hardly grows in the encrease of any grace , until his heart is united to it , and until it is made lovely in his eyes , Psal. 119.119 , 120. Now the excellencies of this grace of fear , have also been discoursed of , in this Book before , where , by reading thou shalt find the fruit it bears , and the promises that are anexed to it , which , because they are many , I refer thee also thither for thy instruction . Eleventhly Wouldest thou grow in this grace of fear ? Then remember what a world of priviledges do belong to them that fear the Lord : As also I have hinted , namely that such shall not be hurt , shall want no good thing , shall be guarded by Angels and have a special licence , though in never so dreadful plight , to trust in the name of the Lord , and stay upon their God. 12. Wouldest thou grow in this grace of fear ? Then be much in prayer to God for abundance of the encrease thereof . To fear God , is that which is according to his will , and if we ask any thing according to his will , he heareth us . Pray therefore that God will unite thy heart to fear his name ; this is the way to grow in the grace of fear . Lastly , Wouldest thou grow in this grace of fear ; Then devote thy self to it , Psal. 119.38 . Devote my self to it , you will say , how is that ? I answer , why give thy selfe to it , addict thy self to it . Solace thy self in the contemplation of God , and of a reverence of his name and word and worship . Then wilt thou fear , and grow in this grace of fear . What things they are that have a tendency in them to hinder the growth of the fear of God in our hearts . And that I may yet be helpful to thee , ( Reader ) I shall now give thee caution of those things , that will , if way be given to them , hinder thy growth in this fear of God , the which , because they are very hurtful to the people of God , I would have thee be warned by them . And they are these which follow . 1. If thou wouldst grow in this grace of fear , Take heed of an hard heart , for that will hinder thy growth in this grace . Why hast thou hardened our hearts from thy fear ? ( Isa. 63.17 . ) was a bitter complaint of the Church heretofore ; for it is not only the judgement , that in it self is dreadful , and sore to Gods people , but that which greatly hindereth the growth of this grace in the soul. An hard heart is but barren ground for any grace to grow in , specially for the grace of fear : there is but little of this fear , where the heart indeed is hard ; neither will there ever be much therein . Now if thou wouldst be kept from an hard heart . 1. Take heed of the beginings of sin . Take heed I say , of that , though it should be never so small , A little leaven , leavens the whole lump : there is more in a little sin to harden , than in a great deal of grace to soften . Davids look upon Bathsheba , was , one would think , but a small matter : yet that begining of sin , contracted such hardness of heart in him , that it carried him almost beyond all fear of God. It did carry him to commit lewdness with her , murder upon the body of Vriah , and to abundance of wicked dissimulation ; which are things I say that have direct tendency to quench , and destroy all fear of God in the soul. 2. If thou hast sinned , lie not down without repentance ; for the want of repentance , after one has sinned , makes the heart yet harder and harder . Indeed an hard heart is impenitent , and impenitence also makes the heart harder and harder . So that if impenitence be added to hardness of heart , or to the beginings of sin which makes it so , It will quickly be with that soul , as is said of the house of Israel , it will have A Whores forehead , it will hardly be brought to shame Jer. 3.3 . 3. If thou wouldst be rid of an hard heart , that great enemy to the growth of the grace of fear , Be much with Christ upon the Cross in thy Meditations ; For that is an excellent remedy against hardness of heart : a right sight of him , as he hanged there for thy sins , will dissolve thy heart into tears , and make it soft and tender . They shall look upon me whom they have pierced and mourn ( Zech. 12.10 , 11. ) Now a soft , a tender , and broken heart , is a fit place for the grace of fear to thrive in . But , 2. If thou wouldst have the grace of fear to grow in thy soul , Take heed also of a prayerless heart , for that is not a place for this grace of fear to grow in . Hence he that refraineth prayer , is said , To cast off fear . Thou casteth off fear , said one of his friends to Job . But how must he do that ? why the next words shew , Thou restrainest prayer before God. ( Job 15.4 . ) Seest thou a Professor that prayeth not ? that man thrusteth the fear of God away from him . Seest thou a man that prays but little ? that man feareth God but little , for it is the praying soul , the man that is mighty in praying , that has an heart for the fear of God to grow in . Take heed therefore of a prayerless heart , if you would grow in this grace of the fear of God. Prayer is as the pitcher that fetcheth water from the Brook , therewith to water the herbs ; break the pitcher and it will fetch no water , and for want of water the Garden withers . 3. Wouldest thou grow in this grace of fear ? Then take heed of a light and wanton heart . For neither is such an heart good ground for the fear of God to grow in : wherefore 't is said of Israel , She feared not , but went and plaid the Harlot also . She was given to wantonness and to be light , and vain , and so her fear of God decaied , Jer. 3.8 . Had Joseph been as wanton as his Mistress , he had been as void of the fear of God as she : but he was of a sober , tender , godly , considerate spirit , therefore he grew in the fear of God. 4. Wouldest thou grow in this grace of fear ? Then take heed of a covetous heart , for neither is that which is such an one good ground for this grace of fear to grow in . Therefore this covetousness , and the fear of God , are , as enemies , set the one in opposition to the other : one that feareth God , and hateth COVETOVSNESS , Exod. 18.21 . And the reason why covetousness is such an obstruction to the growth of this grace of fear , is because covetousness casteth those things out of the heart which alone can nourish this fear . It casteth out the word , and love of God , without which no grace can grow in the soul , how then should the fear of God grow in a covetous heart ? Ezek. 33.30 , 31 , 32. 1 John 2.15 . 5. Wouldest thou grow in this grace of fear ? then Take heed of an unbelieving heart ; For an unbelieving heart is not good ground for this grace of fear to grow in . An unbelieving heart is called an evil heart , ( Heb. 3.13 . ) because , from it flows all the wickedness that is committed in the World. Now it is faith , or a believing heart that nourisheth this fear of God ( Heb. 11.7 . ) and not the other ; and the reason is , for that faith brings God , Heaven , and Hell , to the soul , and maketh it duly consider of them all : this is therefore the means of fear , and that which will make it grow in the soul : but unbelief is a BANE thereto . 6. Wouldst thou grow in this grace of fear ? Then take heed of a forgetful heart . Such an heart is not an heart where the grace of fear will flourish , when I remember I am affraid , &c. Therefore take heed of forgetfulness : do not forget but remember God , and his kindness , patience , and mercy , to those that yet neither have grace nor special favor from him , and that will beget and nourish his fear in thy heart , but forgetfulness of this or of any other of his judgments , is a great wound and weakening to this fear , Job 21.6 . When a man well remembers that Gods judgments are so great a deep and mystery , as indeed they are , that remembrance puts a man upon such considerations of God , and of his judgments as to make him fear . Therefore saies Job I am afraid of him . See the place , Job 23.15 . Therefore am I troubled at his presence , when I consider I am afraid of him . When I remember and consider of the wonderful depths of his judgments toward man. 7. Wouldst thou grow in this grace of fear ? then , Take heed of a murmuring , and repining heart , for that is not an heart for this grace of fear to grow in . As for instance , when men murmur and repine at Gods hand , at his dispensations , and at the Judgments that overtake them , in their persons , estates , families , or relations THAT their murmuring , tendeth to destroy fear ; for a murmuring spirit is such an one as seems to correct God , and to find fault with his dispensations : and where there is that , the heart is far from fear . A murmuring spirit either comes from that wisdom that pretends to understand that there is a failure in the nature and execution of things , or from an envy and spite at the execution of them . Now if murmurings arise from this pretended wisdom of the flesh , then instead of fearing of God , his actions are judged to be either riged or ridiculous , which yet are done in judgment , truth and righteousness . So that a murmuring heart cannot be a good one for the fear of God to grow in : alas the heart where that grows , must be a soft one , as you have it in , Job 23.15 , 16. And an heart that will stoop and be silent at the most abstruse of all his Judgments . I was silent because thou didest it . The heart in which this fear of God doth flourish , is such , that it bowes and is mute , if it can but espie the hand , wisdom , justice or holiness of God in this or the other of his dispensations , and so stirs up the soul to fear before him . But if this murmuring ariseth from envy and spite , that looketh so like to the spirit of the Devil , that nothing need be said to give conviction of the horrible wickedness of it . 8. Wouldst thou grow in this grace of fear ? then , Take heed of an high and captious spirit , for that is not good ground for the fear of God to grow in : a meek and quiet spirit is the best , and there the fear of God will flourish most , therefore Peter puts meekness and fear together , as being most suited in their nature and natural tendency one to another , 1 Pet. 3.14 . Meekness of spirit is like that heart that hath depth of earth in it , in which things may take root and grow ; but an high and captious spirit , is like to the stony ground , where there is not depth of earth , and consequently , where this grace of fear cannot grow : therefore take heed of this kind of spirit , if thou wouldst that the fear of God should grow in thy soul. 9. Wouldst thou grow in the grace of fear ? then , Take heed of an envious heart , for that is not a good heart for the fear of God to grow in . Let not thy heart envy sinners , but be thou in the fear of the Lord all the day long , Prov. 23.17 . To envy any , is a signe of a bad spirit , and that man takes upon him , as I have already hinted , to be a controller and a judge , yea and a malicious executioner too , and that of that fury that ariseth from his own lusts and revengeful spirit , upon ( perhaps ) the man that is more righteous then himself . But suppose he is a sinner that is the object of thine envy , why , the Text sets that envy , in direct opposition to the fear of God : Envy not sinners , but be thou in the fear of God. These two therefore , to wit , envy to sinners and fearing of God , are opposites . Thou canst not fear God , and envy sinners too . And the reason is , because he that envieth a sinner , hath forgotten himself , that he is as bad , and how can he then fear God ? He that envies sinners , rejects his duty of blessing of them that curse , and praying for them that despitefully use us ; and how can he that hath rejected this , fear God ? He that envieth sinners , therefore , cannot be of a good spirit , nor can the fear of God grow in his heart . Lastly , Wouldst thou grow in this grace of fear ? Then Take heed of hardning thy heart at anytime against convictions to particuler duties , as to , Prayer , Alms , Self-denial , or the like . Take heed also of hardning thy heart , when thou art under any judgment of God , as sickness , losses , crosses , or the like . I bid you before , to beware of an hard heart , but now I bid you beware of hardning your soft ones : For to harden the heart , is to make it worse then it is ; harder , more desperate , and bold against God , then at the present it is . Now , I say , if thou wouldest grow in this grace of fear : take heed of hardning thy heart , and especially of hardning of it against convictions to good ; for those convictions are sent of God like seasonable showrs of rain , to keep the tillage of thy heart in good order , that the grace of fear may grow therein ; but this stiffling of convictions , makes the heart as hard as a piece of the nether Milstone . Therefore happy is he that receiveth conviction for so he doth keep in the fear of God , and that fear thereby nourished in his soul : but cursed is he that doth otherwise . Happy is the man that feareth alway , but he that hardneth his heart shall fall into mischief , ( Prov. 28.14 . ) A use of Encouragement . I come now to a use of encouragement to those that are blessed with this grace of fear . The last text that was mentioned , saith , Happy is the man that feareth alway , ( and so doth many more . ) Happy already , because blessed with this grace , and happy for time to come , because this grace shall abide , and continue till the soul that hath it is brought unto the mansion house of glory . I will put my fear in their heart , and they shall not depart from me . Therefore , as here is saith , Happy IS he , so it saith also , It SHALL go well with him , that is , in time to come . It SHALL go well with them that fear the Lord , Eccles. 8.12 . Had God given thee all the world , yet cursed hadst thou been , if he had not given thee the fear of the Lord : for the fashion of this world is a fading thing , but he that feareth the Lord shall abide for ever and ever . This therefore is the first thing that I would propound for thy encouragement ( thou man that fearest the Lord. ) This grace will dwell in thy heart , for it is a new covenant grace and will abide with thee forever . It is sent to thee from God , not only to joyn thy heart unto him ; but to keep thee from final apostacy ; I will put my fear in their heart , and they shall not depart from me , ( Jer. 32. ) That thou maist never forsake God , is his design , and therefore to keep thee from that wicked thing , he hath put his fear in thy heart . Many are the temptations , difficulties , snares , traps , trials and troubles that the people of God pass through in the world , but how shall they be kept , how shall they be delivered , and escape ? Why , the answer is the fear of God will keep them , He that feareth God shall come out of them all . It is not therefore a wonderful mercy to be blessed with this grace of fear , that thou by it maiest be kept from final , which is damnable apostacy ? Bless God therefore , thou blessed man , that hast this grace of fear in thy soul. There are five things in this grace of fear that have a direct tendency in them to keep thee from final apostacy . 1. It is seated in the heart , and the heart is , as I may call it , the main FORT in the mystical world , man. It is not placed in the head , as knowledge is ; nor in the mouth , as utterance is ; but in the heart , the seat of all , I will put my fear in their heart . If a King will keep a Town secure to himself , let him be sure to man sufficiently the main FORT thereof . If he have twenty thousand men well armed , if they lie scattered here and there , the Town may be taken for all that , but if the main fort be well man'd , then the Town is more secure . What if a man had all the parts , yea all the arts of Men and Angels , that will not keep the heart to God. But when the heart , this principal fort , is possessed with the fear of God , then he is safe , but not else . 2. As the heart in general , so the will in special , That chief and great faculty of the soul , is the principal that is acted by this fear . The will , which way that goes , all goes : If it be to Heaven or Hell. Now the will , I say , is that main faculty that is governed by this fear that doth possess the soul , therefore all is like to go well with it . This Samuel insinuateth , where he saith , If ye WILL fear the Lord. Fearing of God is a voluntary act of the will , and that being so , the soul is kept from rebellion against the Commandment , because by the will , where this fear of God is placed , and which IT governeth , is led all the rest of the powers of the soul , 1 Sam 12.14 . In this will then is this fear of God placed , that this grace may the better be able to govern the soul , and so by consequence the whole man ; for as I said before , look what way the will goes , look what the will does , thither goes , and that does the whole man. See Psal. 110.3 . Man , when his will is alienate from God , is reckoned rebellious throughout , ( Joh. 5.40 . ) and that not without ground , for the will is the principal faculty of the soul as to obedience , and therefore things done without the will , are as if they were not done at all . The spirit is willing ; If ye be willing ; she hath done what she could , and the like ; by these and such like sayings the goodness of the heart and action , is judged , as to the subjective part thereof . Now this fear that we have been speaking of , is placed in the soul , and so consequently in the will , that the man may thereby the better be kept from final , and damnable apostacy . 3. This fear , as I may say , even above every other grace , is Gods well-wisher ; and hence it is called , as I also have shewed you , HIS fear . As he also saies in the Text mentioned above , I will put MY fear in their heart . These words HIS and MY , they are intimate , and familiar expressions , bespeaking , not only great favor to man , but a very great trust put in him : As who should say , this fear is my special friend , it will subject , and bow the soul and the several faculties thereof to my pleasure , it is my great favorite and subdueth sinners to my pleasure : you shall rarely find faith , or repentance , or parts , go under such familiar characters as this blessed fear of the Lord doth . Of all the counsellors , and mighties , that David had , Hushi only was called the Kings Friend , ( 2 Sam. 15.37 . Ch. 16.16 . ) So of all the graces of the spirit , this of the fear of God , goes mostly , if not alwaies by the title of my fear , Gods fear , his fear , &c. I told you before , if the King will keep a Town , the main fort therein must be sufficiently man'd : and now I will add , that if he have not to govern those men , some trusty and special friend , such as Hushi was to David , he may find it lost when it should stand him in greatest stead . If a soul should be possessed with all things possible , yet if this fear of God be wanting , all other things will give place in time of rebellion , and the soul shall be found in , and under the conduct of Hell when it should stand up for God and his truth in the World. This fear of God , it is Gods special friend , and therefore it has given unto it the chief seat of the heart , the will , that the whole man may now be , and also be kept hereafter , in the subjection and obedience of the Gospel . For , 4. This grace of fear is the softest , and most tender of Gods honour of any other grace . It is that tender , sensible and trembling grace that keepeth the soul upon its continual watch . To keep a good watch is , you know , a wonderful safety to a place that is in continual danger because of the enemy . Why this is the grace that setteth the watch , and that keepeth the watchman awake , ( Song . 3.7 , 8. ) A man cannot watch as he should if he be destitute of fear : let him be confident , and he sleeps , he unadvisedly lets into the garison , those that should not come there . Israels fault when they came to Canaan , was , that they made a Covenant with the inhabitants of the Land ( to wit , the Gibeonites ) without asking counsel of God. But would they have done so , think you , if at the same time the fear of God , had had its full play in the soul , in the Army ? no they at that time forgat to fear . The grace of fear had not at that time its full stroke and sway among them . 5. This grace of fear is that , which , as I may so say , first affects the hearts of Saints with Judgments , after we have sinned : and so is as a begining grace to bring again that to rights , that by sin is put out of frame . O it is a precious grace of God : I know what I say in this matter , and also where I had been long ago , through the power of my lusts and the wiles of the Devil had it not been for the fear of God. But Secondly , Another encouragement for those that are blessed with this blessed grace of fear , is this , This fear failes not to do this work for the soul , ( if there in truth ) be it never so small in measure . A little of this leven , levens the whole lump . ' True , a little will not do , or help the soul to do those worthy exploits in the heart or life , as well as a bigger measure thereof ; nor indeed can a little of any grace , do that which a bigger measure will : but a little will preserve the soul from final apostacy , and deliver it into the armes of the Son of God at the final Judgment . Wherefore when he saith , I will put my fear in their heart , he saies not , I will put so much of it there , such a quantity , or such a degree ; but , I will put my ear there . I speak not this in the least to tempt the godly man to be content with the least degree of the fear of God in his heart . ' True , men should be glad that God hath put even the least degree of this grace into their souls , but they should not be content therewith , they should earnestly covet more , pray for more , and use all lawful , that is , all the means of Gods appointing , that they may get more . There are , as I have said already , several degrees of this grace of fear , and our wisdom is , to grow in IT , as in all other the graces of the Spirit . The reasons why , I have shewed you , and also the way to grow therein , but the least measure thereof will do as I said , that is , keep the soul from final apostacy . There are , as I have shewed you , those that greatly fear the Lord , that fear exceedingly , and that fear him above many of their brethren : but the small , in this grace , are saved , as well as these that are great therein , He will save them that fear him small and great . This fear of the Lord is the pulse of the soul , and as some pulses beat stronger , some weaker , so is this grace of fear in the soul. They that beat best are a signe of best life , but they that beat worst shew that life is present : As long as the pulse beats , we count not that the man is dead , though weak ; and this fear , where it is , preserves to everlasting life . Pulses there are also that are intermitting , to wit , such as have their times for a little , a little time to stop , and beat again : ' True these are dangerous pulses , but yet too , a signe of life . This fear of God also is sometimes like this intermitting pulse : there are times when it forbears to work , and then it works again ; David had an intermitting pulse , Peter had an intermitting pulse , as also many other of the Saints of God. I call that an intermitting pulse with reference to the fear we speak of , when there is some obstruction by the workings of corruptions in the soul , I say some obstruction from , and hindrance of the continual motion of this fear of God , yet none of these ( though they are various , and some of them sings of weakness , ) are signs of death but life . I will put my fear in their heart , and they shall not depart from me . But you may say , How shall I know that I fear God. Ans. If I should say , that desires , true sincere desires to fear him , is fear it self ; I should not say amiss , Nehe. 1.11 . For although a desire to be or do so and so , makes not a man to be in temporal or natural things , what he desires to be ( for a sick or poor , or imprisoned man , may desire to be well , to be rich , or to be at liberty , and yet be as they are , sick , poor , or in prison ; ) Yet in spirituals , a mans desire to be good , to believe , to love , to hope , and fear God , doth flow from the nature of grace it self . I said before , that in temporals , a man could not be properly be said to be what he was not ; yet a man even in naturals or temporals , shews his love to that thing that he desires , whether it be health , riches or liberty ; and in spirituals desires of , from love to this , or that grace of God sincere desires of it flow from the root of the grace it self . Thy Servants that desire to fear thy name . Nehemiah bore himself before God upon this , That he desired to fear his name . And hence again it is said concerning desires , true desires , The desire of a man is his kindness , Prov. 19.22 . For a man shews his heart , his love , his affections , and his delights , in his desires : and since the grace of fear of God , is a grace so pleasant in the sight of God ; and of so sanctifying a nature in the soul where it is : a true sincere desire to be blessed with that grace , must needs flow from some being of this grace in the soul already . ' True , desires , are lower , than higher acts of grace , but God will not look over desires : But now they DESIRE a better Country , that is an heavenly ; wherefore God is not ashamed to be called their God , for he hath prepared for them a City . Mark , they desire a Country , and they shall have a City . At this LOW place , to wit , sincere desires , God will meet the soul and will tell him , that he hath accepted of his desires , that his desires are his kindness , and flow from grace it self , He will fulfil the desires of them that fear him . Therefore desires are not rejected of God , but they would , if they did not flow from a principle of grace already in the soul ; therefore desires , sincere desires to fear God , flow from grace already in the soul. Therefore since thou fearest God , and it is evident , by thy desires , ' that thou dost so do : thou ART happy , NOW , in this thy fear , and SHALT be happy for ever hereafter in the injoyment of that which God in another world hath laid up for them that fear him . 3. Another encouragement for those that have this grace of fear is this . This grace can make that man , that in many other things is not capable of serving of God , serve him better then those that have all , without it . Poor Christian man , thou hast scarce been able to do any thing for God all thy daies , but only to fear the Lord. Thou art no Preacher , and so canst not do him service that way : Thou art no rich man and so canst not do him service with outward substance : Thou art no wise man , and so canst not do any thing that way : But here is thy mercy , thou fearest God. Though thou canst not preach , thou canst fear God. Though thou hast no bread to feed the belly nor fleece to cloth the back , of the poor , thou canst fear God. O how blessed is the man that feareth the Lord , because this duty of fearing of God is an act of the mind , and may be done by the man that is destitute of all things , but that holy and blessed mind . Blessed therefore is that man , for God hath not laid the comfort of his people in the doing of external duties , nor the salvation of their souls , but in believing , loving , and fearing God. Neither hath he laid these things in actions done in their health , nor in the due mannagement of their most excellent parts , but in the receiving of Christ , and fear of God. The which , good Christian , thou maiest do , and do acceptably , even though thou shouldest lie bed-rid all thy daies , thou maiest also be sick , and believe ; be sick and love , be sick and fear God , and so be a blessed man. And here the POOR Christian hath some thing to answer them that reproach him for his ignoble pedigree , and shortness of the glory of the wisdom of the World. ' True , may that man say ; I was taken out of the Dunghil , I was born in a base and low estate : But I fear God. I have no worldly greatness , nor excellency of natural parts , but I fear God. When Obadiah met with Elijah , he gave him no worldly , and fantastical complement , nor did he glory in his promotion by Ahab the King of Israel , but gravely and after a gracious manner said , I thy servant fear the Lord from my youth . Also when the Mariners enquired of Jonah saying , What is thine occupation , and whence comest thou ? what is thy Country , and of what people art thou ? This was the answer he gave them , I am an Hebrew , and I fear the Lord , the God of Heaven , which hath made the Sea and the dry Land , Jon. 1.8 , 9. Indeed this answer is the highest , and most noble in the world , nor are there any save a few , that in truth can thus express themselves , though other answers they have enough ; most can say , I have wisdom , or might , or riches , or friends , or health , or the like ; these are common , and are greatly boasted in by the most : but he is the man that feareth God , and he that can say , when they say , to him what art thou ? [ I thy servant do fear the Lord ] he is the man of many , he is to be honoured of men : Though this , to wit , that he feareth the Lord , is all that he hath in this World. He hath the thing , the honour , the life , and glory that is lasting : his blessedness will abide when all mens but his is buried in the dust , in shame , and contempt . A Word to Hypocrites . Hypocrites , My last word is to you ( The hypocrite is one that would appear to be that in mens eyes , that he is nothing of in Gods ) Thou hypocrite that wouldest be esteemed to be one that loves , and that fears God , but does not ; I have this to say to thee , thy condition is damnable , because thou art an hypocrite , and seekest to deceive both God and Man with Guises , Vizards , Masks , shews , pretences , and thy formal , carnal , feigned subjection to the outside of Statutes , Laws and Commandments : but within thou art full of rotteness and all excess . Hypocrite , Thou maiest by thy cunning shifts be veild , and hid from men : but thou art naked before the eyes of God , and he knoweth that his fear is not in thy heart , Luk. 16.15 . Hypocrite , Be admonished that there is not obedience accepted of God , where the heart is destitute of this grace of fear . Keeping of the Commandments , is but one part of the duty of man , and Paul did that , even while he was an Hypocrite , Philippians . 3. To FEAR GOD and keep his Commandments , that is the whole duty of man , Ecclesiastes 12.13 . This [ fear God ] the hypocrite , cannot as an hypocrite do , and therefore as such , cannot escape the damnation of Hell. Hypocrite , Thou must fear God first , even before thou dost offer to meddle with the Commandment , that is as to the keeping of them . Indeed thou shouldest read therein that thou maiest learn to fear the Lord , but yet , fear God , goes before the Command to keep his Commandments . And if thou dost not fear God first , thou trangressest , instead of keeping of the Commandments . Hypocrite , This word , fear God is that which the hypocrite quite forgets , although it is that which sanctifies the whole duty of man. For this is that , and no thing without it , that can make a man sincere in his obedience , the hypocrite looks for applause abroad , and forgets that he is condemned at home , and both these he does because he wanteth the fear of God. Hypocrite , Be admonished that none of the priviledges that are spoken of in the former part of the Book belongs to thee , because thou art an hypocrite ; and if thou hope , thy hope shall be cut off , and if thou lean upon thy house , both thou and it shall fall into Hell-fire . Triumph then , thy Triumph is but for a while . Joy then , but the Joy of the Hypocrite is but for a moment , Job 8.13 , 14 , 15. Chap. 20.4 , 5 , 6. Perhaps thou wilt not let go now , what , as an Hypocrite , thou hast got : But what is the hope of the Hypocrite , when God shall take away his soul , Job 21.8 . Hypocrite , Thou shouldest have chosen the fear of God , as hou hast chosen a profession without it , but thou hast cast off fear , because thou art an Hypocrite ; and because thou art such , thou shalt have the same measure that thou meetest : God will cast thee off because thou art an Hypocrite . God hath prepared a fear for thee because thou didst not chuse the fear of God , and that fear shall come upon thee like desolation , and like an armed man , and shall swallow the up , thou and all that thou art , Prov. 1.29 . Hypocrite , Read this Text and tremble . The Sinners in Zion are afraid , fearfulness hath surprized the Hypocrite , 〈…〉 shall dwell with devouring fire 〈…〉 as shall dwell with everlasting burning● ▪ Isa. 33.13 , 14. Hypocrite , Thou art not under the fatherly protection of God , because thou art an Hypocrite , and wantest his fear in thine heart . The eyes of the Lord are upon them that fear him to deliver them . But the fearless man , or Hypocrite is left to the snare and wiles of the Divel to be catched therein and overcome , because he is destitute of the fear of God. Hypocrite , Thou art like to have no other reward of God for thy labour than that which the goats shall have : the Hypocrite because he is an Hypocrite , shall not stand in Gods sight . The gain of thy religion thou spendest as thou gettest it . Thou wilt not have one farthing overplus at Death and Judgment . Hypocrite , God hath not intrusted thee with the least dram of his saving grace , nor will he , because thou art an Hypocrite : And as for what thou hast , thou hast stolen it , even every man of you from his Neighbour ; still pilfering out of their profession , even as Juda● did out of the bag . Thou comest 〈◊〉 a thief into thy profession , and like a thief thou shalt go out of the same . Jesus Christ hath not counted thee faithful to commit to thee any of his Jewels to keep , because thou fearest him not , He hath given his banner to them that fear him , that it may be displayed because of the truth , Psal. 60.4 . Hypocrite , Thou art not true to God , nor man , nor thine own soul , because thou art an Hypocrite : how should the Lord put any trust in thee ? Why should the saints look for any good from thee ? Should God give thee his word , thou wilt sell it ; should men commit their souls to thee , thou wilt destroy them by making Merchandize of them for thy own Hypocritical designs . Yea if the Sun waxes hot thou wilt throw all away , and not endure the heat because thou art an Hypocrite . ERRATAS . REader , thou art desired to correct these Errata's , ( with some others ) which were occasioned by the Printer , by reason of the absence of the Author . Page 96. line 11. after matter , read no , p. 109. l. 23. for serrini , r. Jeremy , p. 116. l. 14. for next , r. text , p. 117. l. 18. for even , r. ever , p. 128. l. 3. for lest , r. last , and l. 23. after self , r. for , & l. 25. for thus , r. this . FINIS . 
A30214	----	The work of Jesus Christ as an advocate clearly explained and largely improved for the benefit of all believers ... / by John Bunyan, author of The pilgrims progress. Bunyan, John, 1628-1688. 1688 Approx. 322 KB of XML-encoded text transcribed from 158 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-02 (EEBO-TCP Phase 1). A30214 Wing B5608 ESTC R36333 15666521 ocm 15666521 104306 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A30214) Transcribed from: (Early English Books Online ; image set 104306) Images scanned from microfilm: (Early English books, 1641-1700 ; 1181:7) The work of Jesus Christ as an advocate clearly explained and largely improved for the benefit of all believers ... / by John Bunyan, author of The pilgrims progress. Bunyan, John, 1628-1688. [24], 208, [7] p., [1] leaf of plates : port. Printed for Dorman Newman ..., London : 1688. Running title: The advocateship of Jesus Christ. Contains engraved frontispiece portrait of "John Bunnyon." Imperfect: prelim. p. [21] and p. 98-100 torn; p. 196-197 stained with loss of print. Beginning-p. 1, p. 88-109-end from defective Glasgow University Library copy spliced at end. Errata: prelim. p. [24], and p. 208. [7] p. of advertisements bound at end. Reproduction of original in the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Jesus Christ -- Person and offices. 2005-02 TCP Assigned for keying and markup 2005-08 SPi Global Keyed and coded from ProQuest page images 2005-11 Emma (Leeson) Huber Sampled and proofread 2005-11 Emma (Leeson) Huber Text and markup reviewed and edited 2006-01 pfs Batch review (QC) and XML conversion John Bunnyon THE WORK OF JESUS CHRIST , AS AN ADVOCATE , Clearly Explained , AND Largely Improved , FOR THE BENEFIT OF ALL BELIEVERS . FROM 1 John 2.1 . And if any man sin , we have an Advocate with the Father , Jesus Christ the Righteous . By John Bunyan , Author of the Pilgrims Progress . London , Printed for Dorman Newman , at the King's Arms in the Poultry , 1688. THE EPISTLE TO THE READER . Courteous Reader , OF all the Excellent Offices , which God the Father has conferred upon Jesus Christ our Lord , this of his being an Advocate with him for us , is not the least , though to the shame of Saints it may be spoken , the blessed benefits thereof have not with that diligence and fervent desire been enquired after as they ought . Christ as Sacrifice , Priest , and King , with the glories in , and that flow from him , as such , has , God be thanked , in this our day , been much discovered by our Seers , and as much rejoiced in by those who have believed their words : but as he is an Advocate with the Father , an Advocate for us , I fear the excellency of that doth still too much lie hid . Though , I am verily of opinion , that the People of God in this Age , have as much need of the knowledge thereof ( if not more need ) than had their Brethren that are gone befo●●●●em . T●●●● words ( if not more need ) perhaps may seem to some to be somewhat out of Joint , but let the Godly-wise consider the Decays that are amongst us , as to the Power of Godliness : And what abundance of foul miscarriages the generality of Professors now stand guilty of ; as also how diligent their great Enemy is to accuse them at the Bar of God for them : And I think they will conclude , that in so saying , I , indeed , have said some truth . Wherefore , when I have thought on this , and have somewhat considered also the transcendent excellency of the Advocateship of this our Lord : And again , that but little of the Glory thereof has by writing been in our day communicated to the Church , I adventured to write what I have seen thereof , and do by what doth follow present it unto her for good . I count not my self sufficient for this or for any other truth , as it is in Jesus : But yet I say , I have told you somewhat of it , according to the proportion of Faith. And I believe that some will thank God for what I here have said about it ; but it will be chiefly those whose Right and Title to the Kingdom of Heaven , and Glory , doth seem to themselves to be called in question by their Enemy , at the Bar of the Judge of all . These , I say , will read , and be glad to hear that they have an Advocate at Court , that will stand up to plead for them , and that will yet secure to them a Right to the heavenly Kingdom . Wherefore it is more particularly for those that at present , or that hereafter may be in this dreadful plight , that this my Book is now made publick : Because it is , as I have shewed , for such that Jesus Christ is Advocate with the Father . Of the many and singular advantages therefore that such have by this their Advocate in his Advocating for them , this Book gives some account : As where he pleads , how he pleads , what he pleads , when he pleads , with whom he pleads , for whom he pleads , and how the Enemy is put to shame and silence before their God , and all the holy Angels . Here is also shewed to those herein concerned , how they indeed may know that Jesus is their Advocate : Yea , and how their matters go before their God , the Judge . And particularly that they shall well come off at last : Yea , though their Cause , as 't is theirs is such , in Justification of which , themselves don 't dare to shew their Heads . Nor have I left the dejected Souls without Directions how to entertain this Advocate to plead their Cause . Yea , I have also shewen that he will be with case prevailed with to stand up to plead for such , as one would think , the very Heavens would blush to hear them named by him . Their comfort also is , that he never lost a Cause , nor a Soul , for whom he undertook to be an Advocate with God. But Reader , I will no longer detain thee from the perusal of the Discourse . Read and think , read and compare what thou readest with the Word of God. If thou findest any benefit by what thou readest , give the Father and his Son the Glory ; and also pray for me . If thou findest me short in this , or to exceed in that , impute all such things to my weakness , of which I am alway● full . Farewel . I am thine to serve thee what I may , JOHN BUNYAN . THE CONTENTS OF THIS TREATISE . THe Apostle's divine Policy , to beget a due regard to his divine Doctrine of Eternal Life . Page 1 The Apostle's Explication of this Expression , viz. The Blood of Jesus Christ cleanseth from all sin . Page 2 The Apostle's Exhortation to separation from sin : as a good effect of a good Cause : Viz. forgiveness . ib. The Apostle's Addition , to prevent misunderstanding , viz. we have an Advocate with the Father . Page 3 This brings to the Text , in which are two great Truths contained . ib. 1. A Supposition : viz. that Men in Christ may sin . ib. 2. An Expression , by way of Consolation , in case of sin , viz. we have an Advocate with the Father . ib. An Enquiry into the First : Viz. what our Apostle means by sin : In which is considered , a difference in the Person , and in the sin . Page 4 , 5 An Enquiry into the Second : viz. what it is for Christ to be an Advocate : viz. To plead for another in a Court of Judicature . Page 6 Seven things supposed in the Office of Advocate . ib. 1. That God as Judge , is on the Throne of Judgment . ib. 2. That Saints are concerned at that Bar. Page 7 3. That Christians have an Accuser . Page 8 4. That sinning Saints dare not appear at this Bar , to plead their own Cause . Page 9 5. That Ch●istians are apt to forget their Advocate , and remember their Judge . Page 10 6. To remember our Advocate , is the way to support Faith , and Hope . Page 11 7. That if our Advocate plead our Cause ( though that be never so black ) he is able to bring us off . Page 12 The Apostle's triumph in Christ on this account . Page 13 An Exhortation to the difficult task of Believing . Page 14 Christ's Advocateship , declares us to be sorry creatures . Page 16 The Method observed in the ensuing discourse . Page 17 First , To speak of this Advocate 's Office. ib. 1. By touching on the Nature of this Office. Page 18 2. By treating of the Order or Place of this Office . Page 19 3. The occasion of this Office : viz. some great sin . Page 21 Christ as Advocate , pleads a bad Cause . Page 23 A good Cause will plead for it self . Page 24 A pestilent passage of a Preacher . Page 25 A bad man may have a good Cause ; and a good man may have a bad Cause . Page 26 Christ the righteous pleading a bad Cause , is a Mystery . ib. The best Saints are most sensible of their sins . Page 27 Second , To shew how Christ does manage his Office. Page 28 1. ALONE , Not by any Proxy , or Deputy . ib. 2. Christ pleads at God's Bar : the Cause cannot be removed into another Court. Page 29 If removed from Heaven , we have no Advocate on Earth . Page 30 In pleading , Christ observes these Rules . 1. He granteth what is charged on us . ib. 2. He pleads his own goodness for us . Page 32 He payeth all our debt down . Page 33 All mouths stopped , who would not have the sinner delivered . Page 34 Christ requires a Verdict in order to our deliverance . ib. The sinner is delivered , God contented , Satan confounded , and Christ applauded . Page 35 II. How Christ manages his Office of an Advocate against the Adversary , by Argument . ib. 1. He pleads the pleasure of his Father , in his Merits . Page 37 Satan rebuked for finding fault therewith . Page 38 2. He pleads God's Interest in his People . Page 39 Haman's mishap in being ingaged against the King's Queen : NB. Page 40 It seems a weak Plea , because of Man's unworthiness : But it 's a strong Plea , because of God's worthiness . Page 41 The Elect are bound to God , by a seven-fold cord . Page 42 , 43 The weight of the Plea weighed . Page 44 3. Christ pleads his own Interest in them . Page 45 A Parallel between Cattel , in a Pound , and Christ's own Sheep . Page 46 Six weighty Reasons in this Plea. Page 47 1. They are Christ's own . ib. 2. They cost him dear . ib. 3. He hath made them near to himself . Page 48 They are his Spouse , his Love , his Dove : They are Members of his Body . Page 49 A Man cannot spare a Hand , a Foot , a Finger . Page 50 Nor can Christ spare any Member . Page 51 4. Christ pleads his right in Heaven , to give it to whom he will. ib. Christ will : Satan will not : Christ's Will stands . Page 52 5. Christ pleads Satan's enmity against the godly . Page 53 Satan is the Cause of the Crimes he accuses us of . Page 55 A Simile of a weak witted Child . ib. 6. Christ can plead those sins of Saints , for them , for which Satan would have them damned . Page 58 Eight Considerations to clear that . Page 60 , 61 Seven more Considerations to the same end . Page 62 , 63 Men care most for Children that are infirm . ib. A Father offended , hath been appeased , by a Brother turning Advocate . Page 64 Third Head , To shew , who have Christ for an Advocate : Wherein are three things contained . Page 65 I. This Office of Advocate , differs from that of a Priest. ib. 1. They differ in Name . ib. 2. They differ in Nature . Page 66 3. They differ as to their Extent . ib. 4. They differ as to the Persons , with whom they have to do . ib. 5. They differ as to the Matter , about which they are employed . ib. 6. Christ as Priest , preceeds : Christ as Advocate succeeds . Page 67 II. How far this Office of an Advocate is extended : In five Particulars . Page 68 III. Who have Christ for their Advocate . ib. 1. In general : All adopted Children . Page 69 Obj. The Text saith , if any Man sin . Page 70 Answ. Any Man , is not any of the Wo●ld : But any of the children of God. A difference in Children : some bigger than some . Page 73 Christ an Advocate for strong men . Page 74 , 75 2. In particular , to shew if Christ be our Advocate . Page 76 I. If one have entertained Christ to plead a Cause . ib. Quest. How shall I know that ? Page 77 Answ. By being sensible of an Action commenced against thee in the High Court of Justice . ib. II. If one have revealed a Cause to Christ. Page 79 An Example of one revealing his Cause to Christ in a Closet . Page 80 In Order to this , one must know Christ , 1. To be a Friend . Page 81 2. To be faithful . Page 82 III. If one have committed a Cause to Christ. Page 83 In order to this , one must be convinced . 1. Of Christ's Ability to defend him . Page 84 2. of Christ's Courage , to plead a Cause . ib. 3. Of Christ's Will for this Work. Page 85 4. Of Christ's tenderness , in case of his Clients dulness . ib. 5. Of Christ's unweariedness . Page 86 IV. If one wait till things come to a legal Issue . Page 87 Quest. What is it thus to wait ? Page 88 Answ. 1. To be of good Courage . Look for deliverance . Page 89 2. To keep his way , in waiting . ib. 3. To observe his Directions . ib. 4. To hearken to future Directions , which may come from the Advocate . ib. 5. To come to no ill conclusion in waiting : viz. that the Cause is lost , because one hears not from Court. Page 90 6. To wait waking : Not sleeping . ib. Ordinances , and Minister compared to a Post-house , and Carriers of Letters . Page 91 The Clients comfortable conclusion about his Advocate , and Cause . ib. But yet doubting and desponding . Page 92 , 93 The Author's reply to , and comply with the Clients conclusion : And his Council in the case . Page 94 Fourth Head , To shew the Clients Privileges , by the benefit of this Office of Advocate . Page 95 Priv. 1. The Advocate pleads a price paid . ib. Of a rich Brother , and his poor Brethren . Page 96 Of the ill-conditioned Man , their Enemy . ib. Farther cleared , by three considerations . Page 97 Priv. 2. The Clients Advocate pleads for himself also ; both concerned in one bottom . Page 99 1. He pleads the price of his own Blood. ib. 2. He pleads it for his own Page 100 A Simile of a lame Horse . ib. Of Men going to Law for a thing of little worth . ib. Obj. I am but one . Page 101 Answ. Christ cannot lose one . Page 102 Priv. 3. The Plea of Satan is groundless . ib. Satan must be cast over the Bar. Page 103 A Simile of a Widow owing a Sum of Money . Page 105 Of an old Law nulled by a new Law. Page 106 Satan pleads by the Old Law : Christ by the New. ib. Priv. 4. Is consequential . The Clients Accuser , must need be overthrown . Page 107 The Clients solemn Appeal to the Almighty . Page 108 In case the accused have no Advocate , Satan prevails . ib. Priv. 5. The Advocate hath pity for his Client : And indignation against the A●cuser . Page 109 Men chuse an Advocate , who hath a Quarrel against their Adversary . Page 110 Priv. 6. The Judge counts the Accuser his Enemy . Page 111 To procure the Judges Son to plead , is desirable . ib. Priv. 7. The Clients Advocate hath good courage . He will set his Face like a Flint . Page 112 He pleads before the God , and all the Host of Heaven . Page 113 He is the old Friend of Publicans , and sinners . ib. He pleads a Cause , bad enough to make Angels blush . Page 114 Love will do , and bear , and suffer much . Page 115 Priv. 8. The Advocate is alway ready in Court. Page 116 He appears consider the Presence of God. Page 117 Priv. 9. T●● Christ ●●●●cate will not be blinded with Bribes . ●● Page 118 Priv. 10. The Advocate is Judge in the Client's Cause . Page 120 Joseph's Exaltation was Israel's Advantage . Page 121 God's care of his Peoples welfare . Page 122 Priv. 11. The Advocate hath all that is requisite for an Advocate to have . Page 123 Last Head , To shew the necessity of Christ for our Advocate . Page 124 I. To vindicate the Justice of God , against the cavils of the Devil . Page 125 Satan charges God with unjust Words , Actions . Page 126 God is pleased with his design to save sinners . ib. II. There is Law to be objected against us . Page 128 Christ appeals to the Law it self . Page 130 Christ is not ashamed to own the way of Salvation . Page 132 III. Many things give our Accuser advantage Page 133 1. Many things relating to the Promises . ib. 2. Many things relating to our Lives . Page 134 3. The threats annexed to the Gospel . Page 137 IV. To plead about our afflictions for sins . Page 139 A Simile of a Man indicted at the ●ssize : And his malicious Adversary . ib. An allusion to Abishai , and ●●i●●ain , who cursed David . Page 141 V. To plead the efficacy of our Law. ●●i●les to our Inheritance , if questionable , because of new sins . Page 142 Saints do not sell their Inheritance by sin . Page 143 VI. Our Evidences are oft out of our hand and we recover them by our Advocate . Page 147 Obj. What need all these Offices , or nice Distinctions ? Page 150 Answ. The Wisdom of God is not to be charged with folly . ib. God's People are baffled with the Devil , for want of a distinct knowledge of Christ in all his Offices . Page 152 Obj. 2. My Cause being bad , Christ will desert me . Page 153 Answ. Sin is a deadly destruction to Faith. ib. A five-fold Order observed in the exercise of Faith. Page 154 Obj ▪ ● . But who shall pay the Advocate his 〈◊〉 ? Page 157 Answ. There is Law and Lawyers too without money . ib. Christ pleads for the Poor . ib. David's strange gift to God. Page 159 Obj. 4. If Christ be my Advocate once , he will always be troubled with me . Page 160 Answ. He is an Advocate to the utmost . Page 162 Vse 1. To consider the Dignity God hath put upon Christ , by Offices , Places of Trust , and Titles of Honour , in general . ib. Vse 2. To consider this Office of an Advocate in particular : By which consideration these advantages come . Page 168 1. To see one is not forsaken for sin . ib. 2. To take courage to contend with the Devil . Page 169 3. It affords relief for discouraged Faith. ib. 4. It helps to put off the Vizard , Satan puts on Christ. Page 170 A Simile of a Viza●● on the Face of a Father . Page 171 Study this peculiar Treasure of an Advocate . 1. With reference to its peculiarity . Page 172 2. Study the Nature of this Office. Page 173 3. Study its efficacy and prevalency . ib. 4. Study Christ's Faithfulness in his Office. Page 174 5. Study the need of a share therein . Page 175 Vse 3. To wonder at Christ's condescention , in being an Advocate for the base and unworthy . Page 177 Christ acts in open Court. 1. With an holy , and just God. Page 179 2. Before all the Heavenly Host. Page 180 3 The Client is unconcerned , for whom the Advocate is engaged . Page 181 4. The Majesty of the Man , that is an Advocate . Page 182 Vse 4. Improve this Doctrine to strengthen Grace . ib. 1. To strengthen Faith. ib. 2. To encourage to Prayer . Page 184 3. To keep humble . Page 186 4. To encourage to perseverance . Page 188 Obj. I cannot pray : My Mouth is stopped . Page 189 Answ. Satan cannot silence Christ. Page 190 5. Improve this Doctrine to drive Difficulties down . ib. Vse 5. If Christ pleads for us before God , we should plead for him before Men. Page 191 Nine Considerations to that end . Page 192 The last Res●●●e for a dead lift Page 193 Vse 6. To be wary of sin against God. Page 194 Christianity teaches Ingenuity . ib. Christ is our ●●●ocate on free cost . Page 195 A comely conclusion of a Brute . Page 198 Three Considerations added . ib. Vse 7. The strong are to tell the weak of an Advocate to plead their Cause . Page 199 A word in season is good . ib. Vse 8. All is nothing to them that have none to plead their Cause . Page 202 An Instance of God's terrible Judgment . Page 203 Obj. There is Grace , the Promise , the Blood of Christ , cannot these save , except Christ be Advocate ? ib. Answ. These , and Advocate , and all little enough . Page 204 Christ no Advocate for such as have no Sense of , and Shame for sin . Page 206 Obj. Is not Christ an Advocate for his Elect , uncalled ? Page 207 Answ. He died , and prayeth for all his Elect , as Priest ; as Advocate , pleads for the called only . ib. ERROR . Page 167. line 10. for Matter , read Water . 1 Joh. II. 1 . And if any man sin , we have an advocate with the Father , Jesus Christ the righteous . THat the Apostle might obtain due regard from those to whom he wrote , touching the things about which he wrote , he tells them , That he received not his Message to them , at second or third hand , but was himself an Eye and Ear-Witness thereof . That which was from the Beginning , which we have heard , which we have seen with our Eyes , which we have looked upon , and our Hands have handled of the Word of Life , ( for the Life was manifest , and we have seen it , and bear witness ; and shew unto you , that eternal Life which was with the father , and was manifest unto us : ) That which we have seen and heard , declare we unto you . Having thus told them of his ground for what he said , he proceeds to tell them also the matter contained in his Errand ; to wit , That he brought them news of Eternal Life , as freely offered in the Word of the Gospel to them ; or rather that that Gospel which they had received , would certainly usher them in at the Gates of the Kingdom of Heaven , were their Reception of it sincere , and in truth . For , saith he , then The Blood of Jesus Christ the Son of God cleanseth you from all sin . Having thus far told them what was his Errand , he sets upon an Explication of what he had said , specially touching our being cleansed from all sin ; not , saith he , from a Being of Sin : For should we say so , we should deceive our selves , and should prove that we have no truth of God in us ; but by cleansing , I mean a being delivered from all sin , so , as that none at all shall have the dominion over you , to bring you down to Hell ; for that for the sake of the Blood of Christ , all trespasses are forgiven you . This done he exhorts them to shun , or sly Sin , and not to consent to the Motions , Workings , Inticeings , or the Allurements thereof , saying , I write unto you that you sin not . Let not Forgiveness have so bad an effect upon you , as to cause you to be remiss in Christian Duties , or as to tempt you to give way to Evil. Shall we sin , because we are forgiven ? or shall we not much matter what manner of Lives we live , because we are set free from the Law of Sin and Death ? God forbid ! Let Grace teach us another Lesson ; and lay other Obligations upon our Spirits . My little Children , saith he , these things I write unto you , that you sin not . What things ? why , tidings of Pardon and Salvation , and of that nearness to God , to which you are brought by the precious Blood of Christ. Now lest also by this last exhortation , he should yet be misunderstood , he adds , and if any man sin , we have an Advocate with the Father , Jesus Christ the righteous . I say he addeth this to prevent desponding in those weak and sensible Christians , that are so quick of feeling , and of decerning the Corruptions of their Natures . For these cry out continually , That there is nothing that they do , but it is attended with sinful Weaknesses . Wherefore in the Words we are presented with two great truths . First , with a Supposition , that Men in Christ , while in this World , may Sin. If any man sin ; any man , none are excluded ; for all , or any one of the all of them that Christ hath redeemed and forgiven , are incident to Sin. By may , I mean not a Toleration , but a Possibility . For there is not a Man , not a Just Man upon the Earth , that doth good and sinneth not , Eccles. 7.20 . 1 Kin. 8.46 . Secondly , the other thing with which we are presented , is , an Advocate : If any man sin , we have an Advocate with the Father , Jesus Christ the righteous . Now there lieth in these two truths , two things to be enquired into ; as , 1 , What the Apostle should here mean by sin . 2. And also what he here doth mean by an Advocate . If any man sin , we have an Advocate . There is ground to enquire after the first of these , because , tho here he saith , they that sin have an Advocate ; yet in the very next Chapter , he saith , such are of the Devil , have not seen God , neither know him , nor are of him . There is ground also to enquire after the Second , because an Advocate is supposed in the Text , to be of use to them that sin . If any Man sin , we have an Advocate . 1. For the First of these , to wit , what the Apostle should here mean by Sin , If any Man Sin. I answer , since there is a difference in the Persons , there must be a difference in the Sin. That there is a difference in the Persons , is shewed before ; one is called a Child of God , the other is said to be of the wicked One. Their Sin differ also in their Degree at least , for no Child of God sins to that Degree as to make himself uncapable of Forgiveness : For he that is born of God keepeth himself , and that wicked one , toucheth him not , Chap. 5.17 , 18. Hence the Apostle says there is a sin unto Death , Mat. 12.32 . which is the Sin from which he that is born of God is kept . The sins therefore are thus distinguished , The Sins of the People of God , are said to be sins that Men commit , the others are counted those , which are the Sins of Devils . First , the Sins of God's People , are said to be Sins which Men commit ; and for which they have an Advocate , tho they , who sin after the example of the wicked one , have none . When a Man or a Woman , saith Moses , shall commit a Sin , which Men commit ; they shall confess their Sin , and an atonment shall be made for them , Numb . 5.5 , 6 , 7. Mark , It is when they commit a Sin , which Men commit . Or as Hosea has it , when they transgress the Commandment like Adam , Hos. 6.7 . Now these are the Sins under consideration by the Apostle , and to deliver us from which we have an Advocate with the Father . But for the Sins mentioned in the third Chapter , since the Persons sinning , go here under another Character ; they also must be of another Stamp , to wit , a making Head against the Person , Merits and Grace of Jesus Christ : these are the Sins of Devils in the World ; and for these there is no Remission : These they also , that are of the wicked one , commit ; and therefore sin after the similitude of Satan , and so fall into the Condemnation of the Devil . Secondly , but what is it for Jesus to be an Advocate for these ? If any Man sin we have an Advocate . An Advocate is one who pleadeth for another at any bar , or before any Court of Judicature , but of this more in its place . So then we have in the Text , a Christian , as supposed , committing Sin : and a Declaration of an Advocate prepared to plead for him . If any Man sin we have an Advocate with the Father . And this leads me first to enquire into what by these words the Apostle must of necessity presuppose . For making use here of the Similitude or Office of an Advocate , thereby to shew the preservation of the sinning Christian ; He must , 1. Suppose , That God , as Judge , is now upon the Throne of his Judgment . For an Advocate is to plead at a Bar , before a Court of Judicature . Thus it is among Men ; and for as much as our Lord Jesus is said to be an Advocate with the Father , it is clear , that there is a Throne of Judgment also . This the Prophet Micaiah affirms saying , I saw the Lord sitting upon a Throne , and all the Host of Heaven standing by him on the Right hand , and on the Left , 1 Kin. 22.19 , 20. Sitting upon a Throne for Judgment ; for from the Lord , as then sitting upon that Throne , proceeded that Sentence against King Ahab , that he should go and fall at Ramah gilead . And he did go , and did fall there , as the award , or fruit of that Judgment . That 's the First . 2. The Text also supposeth , that the Saints , as well as Sinners , are concerned at that Bar ; for the Apostle saith plainly , That there we have an Advocate . And the Saints are concerned at that Bar , because they transgress as well as others , and because the Law is against the Sin of Saints , as well as against the Sins of other Men. If the Saints were not capable of committing of Sin , what need would they have of an Advocate ? [ 1 Chr. 21.3 , 4 , 5 , 6. 1 Sam. 12.13 , 14. Yea though they did sin , yet if they were by Christ so set free from the Law , as that it could by no means take cognisance of their Sins , what need would they have of an Advocate ? none at all . If there be twenty places , where there are Assizes kept in this Land , yet if I have offended no Law , what need have I of an Advocate ? specially if the Judge be Just , and knows me altogether , as the God of Heaven does . But here 's a Judge that 's just , and here 's an Advocate also ; an Advocate for the Children , an Advocate to plead , ( for an Advocate , as such , is not of use , but before a Bar to plead ) therefore here is an Offence , and so a Law broken by the Saints as well as others . That 's the Second thing . 3. As the Text supposeth that there is a Judge , and Crimes of Saints : So it supposeth that there is an Accuser : one that will carefully gather up the Faults of good Men , and that will plead them at this Bar against them . Hence we read of the Accuser of the Brethren , that accuseth them before God day and night , Rev. 12.10 , 11 , 12. For Satan doth not only tempt the godly Man to sin ; but , having prevailed with him , and made him guilty , he packs away to the Court , to God the Judge of all , and there addresses himself to accuse that Man , and to lay to his charge the heinousness of his offence : pleading against him the Law that he has broken , the light against which he did it , and the like . But now , for the relief and support of such poor People ; the Apostle by the Text presents them with an Advocate . That is , with one to plead for them , while Satan pleads against them : With one that pleads for Pardon , while Satan by accusing seeks to pull Judgment , and Vengeance upon our Heads . If any Man sin , we have an Advocate with the Father , Jesus Christ the righteous That 's the Third thing . 4. As the Apostle supposeth a Judge , crimes , and an Accuser : So he also supposeth , that those here-in concerned , to wit , the sinning Children , neither can , nor dare attempt to appear at this Bar themselves , to plead their own Cause before this Judge , and against this Accuser . For if they could , or durst do this , what need they have an Advocate ; for an Advocate is of use to them , whose cause themselves neither can , nor dare appear to plead . Thus Job pray'd for an Advocate to plead his Cause with God , Job 16.20.21 . And David cries out , Enter not into Judgment with thy Servant , O God , for in thy sight shall no Man living be justified , Psal. 14.3.1 , 2 , 3. Wherefore 't is evident that Saints neither can , nor dare adventure to plead their cause . Alas the Judge is the Almighty , and Eternal God. The Law broken , is the holy and perfect Rule of God , in it self a consuming Fire . The Sin is so odious , and a thing so abominable , that 't is enough to make all the Angels blush to hear it but so much as once mentioned in so holy a place as that is , where this Great God doth sit to judge . This Sin now hangs about the neck of him , that hath committed it , yea it covereth him , as doth a mantle : The Adversary is bold , cunning , and audacious , and can word a thousand of us into an utter Silence in less than half a quarter of an hour . What then should the Sinner ( if he could come there ) do at this Bar to plead ? Nothing , nothing for his own Advantage . But now comes in his Mercy , he has an Advocate to plead his Cause . If any man sin , we have an Advocate with the Father , Jesus Christ the righteous . That 's the fourth thing : But again , 5. The Apostle also supposeth by the Text , That there is an aptness in Christians , when they have sinned , to forget that they have an Advocate with the Father . Wherefore this is written to put them in Remembrance ; If any Man sin , let him remember , we have an Advocate . We can think of all other things well enough , namely that God is a just Judge , that the Law is perfectly holy , that my Sin is an horrible and an abominable thing , and that I am certainly there of accused before God by Satan . These things I say , we readily think of , and forget them not . Our Conscience puts as in mind of these , our Guilt puts us in mind of these , the Devil puts us in mind of these , and our Reason and Sense holdeth the Knowledge and Remembrance of these close to us ; all that we forget , is , that we have an Advocate , an Advocate with the Father ; that is , one that is appointed to take in hand in open Court , before all the Angels of Heaven , my cause ; and to plead it by such Law and Arguments , as will certainly fetch me off , tho I am cloathed with filthy Garments . But this I say , we are apt to forget , as Job , when he said , Oh that one might plead for a Man with God , as one pleads for his Neighbour , Job 16.21 . Such an one Job had , but he had almost at this time forgot it , as he seems to intimate also , where he wisheth for a days-man that might lay his Hand upon them both . Chap. 9.33 . But our Mercy is , we have one to plead our cause ; an Advocate with the Father , Jesus Christ the righteous , who will not suffer our Soul to be spilt , and spoiled before the Throne , but will surely plead our Cause . 6 Another thing that the Apostle would have us learn from the words , is this , That to remember , and to believe that Jesus Christ is an Advocate for us , when we have sinned , is the next way to support and strengthen our Faith and Hope . Faith and Hope are very apt to faint , when our sins in their Guilt do return upon us , nor is there any more proper way to relieve our Souls , than to understand that the Son of God is our Advocate in Heaven . True , Christ died for our Sins as a Sacrifice , and as a Priest he sprinkleth with his Blood the Mercy-seat : Ay , but here is one that has sinned after Profession of Faith ; that has sinned grievously , so grievously , that his Sins are come up before God ; yea , are at his Bar pleaded against him by the Accuser of the Brethren ; by the Enemy of the godly . What shall he do now ? Why , let him believe in Christ. Believe , that 's true ; but how now must he conceive in his mind of Christ , for the encouraging of him so to do ? Why , let him call to mind that Jesus Christ is an Advocate with the Father , and as such he meeteth the Accuser at the Bar of God , pleads for this Man that has sinned against this Accuser , and prevaileth for ever against him . Here now , tho Satan be turned Lawyer , tho he accuseth , yea tho his charge against us is true , ( for suppose that we have sinned ) yet our Advocate is with the Father , Jesus Christ the righteous . Thus is Faith encouraged , thus is Hope strengthened , thus is the Spirit of the sinking Christian revived , and made to wait for a good deliverance from a bad cause , and a cunning Adversary : Specially if you consider , 7. That the Apostle also doth further suppose by the Text , That Jesus Christ , as Advocate , if he will but plead our Cause , let that be never so black , is able to bring us off , even before Gods Judgment-Seat to our Joy , and the confounding of our Adversary . For when he saith , we have an Advocate , he speaks nothing if he means not thus . But he doth mean thus , he must mean thus , because he seeketh here to comfort and support the Fallen . Has any Man sinned , we have an Advocate . But what of that , if yet he be unable to fetch us off , when charged for Sin at the Bar , and before the Face of a righteous Judge . But he is able to do this , the Apostle says , so in that he supposeth a Man has sinned , as any Man among the Godly ever did : for so we may understand it ; and if he giveth us not leave to understand it so , he saith nothing to the purpose neither . For it will be objected by some ; But can he fetch me off , tho I have done as David , as Solomon , as Peter , or the like ? It must be answered yes , the openness of the terms [ anyman ] , the indefiniteness of the word [ Sin ] doth naturally allow us to take him in the largest Sense ; besides he brings in this Saying as the chief , most apt and fittest to relieve one crush'd down to Death and Hell by the Guilt of Sin , and a wounded Conscience . Further , methinks by these words , the Apostle seems to triumph in his Christ : Saying , my Brethren , I would have you study to be holy : but if your Adversary the Devil , should get the Advantage of you , and besmear you with the filth of Sin , you have yet , besides all that you have heard already , an Advocate with the Father , Jesus Christ the righteous . Who is as to his Person , interest with God , his Wisdom , and Worth , able to bring you off to the comforting of your Souls . Let me therefore for a Conclusion , as to this , give you an exhortation to believe , to hope and expect that though you have sinned ( for I now speak to the fallen Saint ) that Jesus Christ will make a good end with thee ; trust I say in him , and he shall bring it to pass . I know I put thee upon a hard and difficult task , for believing , and expecting Good , when my guilty Conscience doth nothing but clog , burden , and terrifie me with the Justice of God , the Greatness of my Sins , and the burning Torments is hard and Sweating work . But it must be , the Text calls for it , thy case calls for it , and thou must do it , if thou wouldst glorifie Christ. And this is the way to hasten the issue of thy Cause in Hand , for believing daunts the Devil , pleaseth Christ , and will help thee before-hand , to sing that Song of the Church , saying , O Lord , thou hast pleaded the Causes of my Soul , thou hast redeemed my Life , Lam. 3.55 , 56 , 57 , 58 , 59. Yea , believe , and hear thy pleading Lord say to thee , Thus saith the Lord , the Lord and thy God , that pleadeth the Cause of his People , Behold , I have taken out of thy Hand the Cup of trembling , even the dregs of the Cup of my Fury , thou shalt no more drink it again , Isa. 51.20 , 21 , 22. I am not here discoursing of the sweetness of Christ's Nature , but of the Excellency of his Offices , and of his Office of Advocateship in particular , which as a Lawyer for his Client , he is to execute in the Presence of God for us . Love may be where there is no Office , and so where no Power is to do us good : but now , when Love and Office shall meet , they will surely both combine in Christ to do the fallen Christian good . But of his Love we have treated elsewhere ; we will here discourse of the Office of this loving One. And for thy further Information , let me tell thee , That God thy Father , counteth that thou wilt be , when compared with his Law , but a poor one all thy Days . Yea , the Apostle tells thee so , in that he saith , there is an Advocate provided for thee When a Father provides Crutches for his Child , he doth as good as say , I count that my Child will be yet Infirm . And when God shall provide an Advocate , he doth as good as say , my People are subject to Infirmities : Do not therefore think of thy self above what by plain Texts , and fair Inferences , drawn from Christ's Offices , thou art bound to think . What doth it bespeak concerning thee , That Christ is always a Priest in Heaven , and there ever lives to make Intercession for thee , Heb. 7.24 . but this that thou art at thy best in thy self , yea , and in thy best exercising of all thy Graces too , but a poor , pitiful , sorry , sinful Man. A Man that would , when yet most holy , be certainly cast away , did not thy high-Priest take away for thee , the iniquity of thy holy things . The Age we live in is a wanton Age , the Godly are not so humble and low , and base in their own Eyes as they should . Tho their daily experience calls for it , and the Priest-hood of Jesus Christ too . But above all , the Advocateship of Jesus Christ , declares us to be sorry Creatures . For that Office does as it were predict , that some time or other we shall basely fall , and by falling be undone , if the Lord Jesus stand not up to plead . And as it shews this concerning us ; so it shews concerning God , that he will not lightly , or easily lose his People : He has provided well for us : Blood to wash us in ; a Priest to pray for us , that we may be made to persevere ; and in case we foully fall , an Advocate to plead our Cause , and to recover us from under , and out of all that danger , that by Sin and Satan , we at any time may be brought into . But , Having thus briefly passed through that in the Text , that I think the Apostle must necessarily presuppose , I shall now endeavour to enter into the Bowels of it , and see what in a more particular Manner , shall be found therein . And for my more profitable doing of this work , I shall chuse to observe this Method in my discourse . First , I shall shew you more particularly of this Advocate 's Office , or what , and wherein Christ's Office as Advocate doth lie . Secondly , After that , I shall also shew you how Jesus Christ doth manage this Office of an Advocate . Thirdly , I shall also then shew you , who they are , that have Jesus Christ for their Advocate . Fourthly , I shall also shew you , what excellent Privileges they have , who have Jesus Christ for their Advocate . Fifthly , And to silence Cavillers , I shall also shew the necessity of this Office of Jesus Christ. Sixthly , I shall come to answer some Objections . And Lastly to the Use and Application . To begin with the First of these ; namely to shew you more particularly of Christ's Office as an Advocate , and wherein it lieth . The which I shall do these three ways 1. Touch again upon the Nature of this Office. And then , 2. Treat of the Order and Place that it hath among the rest of his Offices . And , 3. Treat of the Occasion of the Execution of this Office. First , To touch upon the Nature of this Office. It is that which impowereth a Man to plead for a Man , or one man to plead for another , not in common Discourses , and upon common Occasions , as any man may do ; but at a Bar , or before a Court of Judicature , where a Man is accused or impleaded by his Enemy . I say this Advocate 's Office , is such both here , and in the Kingdom of Heaven . An Advocate is as one of our Attorneys , at least in the general , who pleads according to Law and Justice for one or other that is in trouble by Reason of some Miscarriage , or of the naughty Temper of some that are about him , who trouble , and vex , and labour to bring him into danger of the Law. This is the Nature of this Office , as I said , on Earth ; and this is the Office that Christ executeth in Heaven . Wherefore he saith , If any Man sin , we have an Advocate ; one to stand up for him , and to plead for his deliverance before the Bar of God , Joel 3.2 . Isa. 66.16 . Ezek. 38.22 . Jer. 2. For tho in some Places of the Scripture , Christ is said to plead for his , with Men , and that by terrible Arguments , as by Fire , and Sword , and Famine , and Pestilence ; yet this is not that which is intended by this Text , for the Apostle here saith , he is an Advocate with the Father , or before the Father , to plead for those , that there , or that to the Fathers Face shall be accused for their Transgressions . If any Man sin , we have an Advocate with the Father , Jesus Christ the righteous . So then this is the imploy of Jesus Christ , as he is for us an Advocate . He has undertaken to stand up for his People at God's Bar , and before that great Court , there to plead by the Law and Justice of Heaven , for their Deliverance ; when , for their Faults , they are accused , indicted , or impleaded by their Adversary . 2. And now to treat of the Order or Place that this Office of Christ hath , among the rest of his Offices , which he doth execute for us , while we are here in a State of Imperfection : And I think it is an Office that is to come behind , as a Reserve , or for an Help at last , when all other Means shall seem to fail . Men do not use to go to Law , upon every Occasion ; or , if they do , the Wisdom of the Judge , the Jury , and the Court , will not admit that every Brangle and foolish Quarrel shall come before them ; but an Advocate doth then come into Place , and then to the Exercise of his Office , when a Cause is counted worthy to be taken notice of by the Judge , and by the Court. Wherefore he , I say , comes in the last Place , as a reserve , or help at last to plead ; and by pleading to set that right by Law , which would otherwise have caused an increase to more doubts and to further Dangers . Christ as Priest , doth always works of Service for us ; because in our most spiritual things there may faults and Spots be found , and these he taketh away of Course by the Exercise of that Office. For he always wears that Plate of Gold upon his Fore-head before the Father , whereon is written , Holiness to the Lord. But now , besides these common Infirmities , there are Faults that are highly gross and foul , that oft are found in the Skirts of the Children of God. Now these are they that Satan taketh hold on , these are they that Satan draweth up a Charge against us for . And to save us from these , it is , that the Lord Jesus is made an Advocate . When Joshua was cloathed with filthy Garments , then Satan stood at his right Hand to resist him , and then the Angel of the Covenant , the Lord Jesus pleaded for his Help , Zech. 3. By all which it appears , that this Office comes behind , is provided as a Reserve , that we may have help at a pinch , and then be lifted out , when we sink in mire where there is no standing . This is yet further hinted at by the several Postures that Christ is said to be in , as he exerciseth his Priestly , and Advocate 's Office. As a Priest he sits , as an Advocate he stands , Isa. 3.13 . The Lord stands up when he pleads . His sitting is more constant and of Course ; Sit thou , &c. but his standing is occasional , when Joshua is indicted ; or when Hell and Earth is broken loose against his Servant Stephen . For as Joshua was accused by the Devil , and as then the Angel of the Lord stood by ; so when Stephen was accused by men on Earth and that Charge seconded by the fallen Angels before the Face of God , 't is said the Lord Jesus stood on the Right Hand of God , Act. 7.55 . to wit , to plead , for so I take it , because standing is his Posture as an Advocate , Heb. 10. not as a Priest , for as a Priest he must sit down , but he standeth as an Advocate , as has been shew'd afore . Wherefore , Secondly , The Occasion of his exercising of this Office of Advocate , is , as hath bee● hinted already , when a Child of God shall be found guilty before God of some heinous Sin , of some grievous thing in his Life and Conversation . For as for those Infirmities that attend the best , in their most spiritual Sacrifices ; if a Child of God were guilty of ten thousand of them , they are of Course purged through the much Incense that is always mixed with those Sacrifices , in the golden Censer that is in the Hand of Christ : And so he kept clean and counted upright notwithstanding those Infirmities . And therefore you shall find that notwithstanding those common Faults the the Children of God are counted good and upright in Conversation , and not charged as Offenders . David , saith the Text , did that which was right in the eyes of the Lord , and turned not aside from any thing that he commanded him , all the days of his Life , save only in the matter of Uriah the Hi●●ite , 1 Kin. 15.5 . But was David in a strict Sense without Fault in all things else ? No verily : But that was foul in a higher degree than the rest , and therefore there God sets a blot : Ay , and doubtless , for that he was accused by Satan before the Throne of God : For here is Adultery , and Murder and Hypocrisie , in David ●s doings : Here is notorious matter , a great Sin , and so a great Ground for Satan to draw up an Indictment against the King ; and a thundering one to be sure shall be preferred against him . This is the time then for to Christ stand up to plead . For now there is room for such a Question , can David's Sin stand with Grace , or is it possible that a Man that has done as he has , should yet be found a Saint , and so in a Saved State ? Or can God repute him so , and yet be Holy and Just ? Or can the Merits of the Lord Jesus reach , according to the Law of Heaven , a Man in this Condition ? Here is a Case dubious , here 's a Man whose Salvation , by his foul Offences , is made doubtful : Now we must to Law and Judgment ; wherefore now let Christ stand up to plead . I say now was David's Case dubious , Psal. 51. he was afraid that God would cast him away , and the Devil hoped that he would , and to that end charged him before God's Face , if perhaps he might get Sentence of Damnation to pass upon his Soul. But this was David's Mercy he had an Advocate to plead his Cause , by whose , Wisdom and Skill in Matters of Law and Judgment , he was brought off of those heavy Charges , from those gross Sins , and delivered from that eternal Condemnation , that by the Law of Sin and Death was due thereto . This is then the occasion that Christ taketh to plead , as Advocate , for the Salvation of his People : to wit the Cause ; he pleadeth the Cause of his People . Not every Cause but such and such a Cause ; the Cause that is very bad , and by the which they are involved not only in Guilt and Shame , but also in danger of Death and Hell. I say the Cause is bad , if the Text be true ; if Sin can make it bad , yea if Sin it Self be bad . If any Man sin , we have an Advocate . An Advocate to plead for him ; for him as considered guilty , and so consequently as considered in a bad Condition . 'T is true we must distinguish between the Person and the Sin : and Christ pleads for the Person , not the Sin. but yet , he cannot be concerned with the Person , but he must be with the Sin ; for tho the Person and the Sin may be distinguished , yet they cannot be separated . He must plead then not for a Person only , but for a guilty Person , for a Person under the worst of Circumstances : If any Man sin , we have an Advocate for him as so considered . When a Man's Cause is good , it will sufficiently plead for it self , yea and for its Master too : specially when it is made appear so to be , before a Just and Righteous Judge . Here therefore needs no Advocate , the Ju●ge himself will pronounce him righteous . This is evidently seen in Job , Thou movest me against him ( this said God to Satan ) to destroy him without a Cause , Job 2.3 . Thus far Job's Cause was good , wherefore he did not need an Advocate ; his Cause pleaded for its self , and for its owner also . But if it was to plead good Causes for which Christ is appointed Advocate , then the Apostle should have written thus : If any Man be righteous , we have an Advocate with the Father . Indeed I never heard but one in all my Life preach from this Text , and he , when he came to handle the Cause for which he was to plead , pretended it must be good , and therefore said to the People see that your Cause be good , else Christ will not undertake it . But when I heard it , Lord , thought I , if this be true , what shall I do , and what will become of all this People ; yea and of this Preacher too ? Besides , I saw that by the Text , the Apostle supposeth an other Cause , a Cause bad , exceeding bad , if Sin can make it so . ( And this was one Cause why I undertook this work . ) When we speak of a Cause , we speak not of a Person simply as so considered : For , as I said before , Person and Cause must be distinguished . Nor can the person make the Cause good , but as he regulates his Action by the Word of God : If then a good , a righteous man doth what the Law condemns , that thing is bad ; and if he be indicted for so doing , he is indicted for a bad Cause ; and he that will be his Advocate , must be concerned in , and about a bad Matter , and how he will bring his Client off , therein doth lie the Mystery . I know that a bad Man may have a good Cause depending before the Judge , and so also good Men have , Job 31. but then they are bold in their own Cause and fear not to make mention of it , and in Christ to plead their Innocency before the God of Heaven , as well as before Men , Psal. 71.3 , 4 , 5. 2 Cor. 1.23 . Gal. 1.20 . Phil. 1.8 . But we have in the Text a Cause that all Men are afraid of , a Cause that the Apostle concludes so bad , that none but Jesus Christ himself can save the Christian from it . It is not only sinful , but Sin it self . If any Man sin , we have an Advocate with the Father . Wherefore there is in this Place handled by the Apostle one of the greatest Mysteries under Heaven . To wit , That an innocent and holy Jesus , should take in hand to plead for one before a just and righteous God , that has defiled himself with Sin. Yea , that he should take in Hand to plead for such an one against the fallen Angels ; and that he should also by his Plea effectually rescue , and bring them off from the Crimes and Curse whereof they were verily guilty , by the Verdict of the Law and Approbation of the Judge . This I say is a great Mystery , and deserves to be pry'd into by all the godly , both because much of the Wisdom of Heaven is discovered in it , and because the best Saint is , or may be concerned with it . Nor must we by any means let this truth be lost , because it is the truth , the Text has declared it so : And to say otherwise is to belye the Word of God , to thwart the Apostle , to sooth up Hypocrites , and to rob Christians ▪ of their Privilege , and to take the Glory from the Head of Jesus Christ , Luk. 18.11 , 12. The best Saints are most sensible of their Sins , and most apt to make Mountains of their Mole-hills : Satan also , as has been already hinted , doth labour greatly to prevail with them to sin , and to provoke their God against them , Job 2.9 . by pleading what is true , or by surmising evilly of them , to the end they may be left with him to be try'd , that they may be accused by him . Great is his malice towards them , great is his Diligence in seeking their Destruction ; wherefore greatly doth he desire to sift , to try , and winnow them , if perhaps he may work in their Flesh to answer his Design ; that is , to break out in sinful Acts that he may have by Law to accuse them to their God and Father . Wherefore for their Sakes this Text abides , that they may see , that when they have sinned they have an Advocate with the Father , Jesus Christ the righteous . And thus have I shew'd you the Nature , the Order , and Occasion of this Office of our blessed Lord Jesus . I come now to shew you , How Jesus Christ doth manage this his Office of an Advocate for us . And that I may do this to your Edification , I shall choose this Method for the opening of it . First , shew you how he manages this Office with his Father . Secondly , I shall shew you how he manages it before him , against our Adversary . How he manages this his Office of Advocate with his Father . First , He doth it by himself , by no other , as Deputy under him . No Angel , no Saint , no Work has place here , but Jesus , and Jesus only . This the Text implies , we have an Advocate , speaking of one , but one , one alone , without an Equal or an Inferior . We have but one , and he is Jesus Christ. Nor is it for Christ's Honour , nor for the Honour of the Law or of the Justice of God , that any but Jesus Chris● should be an Advo●●●e for a sinning Saint . Besides , to assert 〈◊〉 contrary , what doth it but lessen Sin , and make the Advocateship of Jesus Christ superfluous ? It would lessen Sin , should it be removed by a Saint or Angel : It would make the Advocateship of Jesus Christ superfluous , yea , needless should it be possible that Sin could be removed from us by either Saint or Angel. Again , If God should admit of more Advocates than one , and yet make mention of never an one but Jesus Christ , or if John should allow another , and yet speak nothing but of Jesus only : Yea that an Advocate under that title should be mentioned but once , but once only in all the Book of God , and yet that divers should be admitted , stands neither with the Wisdom or Love of God , nor with the Faithfulness of the Apostle . But Saints have but one Advocate , if they will use him , or improve their Faith in that Office for their Help , so ; if not , they must take what follows . This I thought good to hint at , because the times are corrupt and because Ignorance and Superstition always waits for a Countenance with u● and these things have a natural tendency , as to darken all truth , so especially this , which bringeth to Jesus Christ so much Glory , and yieldeth to the Godly so much Help and Relief . Secondly , As Jesus Christ alone is Advocate , so God's Bar , and that alone , is that before which he pleads . For God is Judge himself , Deut. 32 , 36. Heb. 13 23. Nor can the Cause which now he is to plead be removed into any other Court , either by appeals , or otherwise . Could Satan remove us from Heaven to another Court he would certainly be too hard for us , because there we should want our Jesus , our Advocate to plead our Cause . Indeed sometimes he impleads us before Men , and they are glad of the Occasion , for they and he are often one ; but then we have Leave to remove our Cause , and to pray for a Tryal in the highest Court : Saying , Let my Sentence come forth from thy Presence , and let thine eyes behold the things that are Equal , Psal. 17.2 . This wicked World doth sentence us for our good Deeds , but how then would they sentence us for our bad ones ? But we will never appeal from Heaven to Earth for Right : For here we have no Advocate ; our Advocate is with the Father , Jesus Christ the Righteous . Thirdly , As he pleadeth by himself alone , and no where else but in the Court of Heaven with the Father : So as he pleadeth with the Father for us , he observeth this Rule ; 1. He granteth , and confesseth whatever can rightly be charged upon us : Yet so , as that he taketh the whole Charge upon himself ; acknowledging the Crimes to be his own . O God , says he , thou knowest my foolishness , and my Sins , my Guiltiness is not hid from thee , Psal. 69.5 . And this he must do , or else he can do nothing : If he hides the Sin , or lesseneth it , he is faulty : If he leaves it still upon us , we die : He must then take our Iniquity to himself , make it his own , and so deliver us . For having thus taken the Sin upon himself , as he lawfully may , and lovingly doth , for we are Members of his Body , ( so 't is his Hand , 't is his Foot , 't is his Ear that hath sinned : ) It followeth that we live , if he lives , and who can desire more . This then must be thorowly considered , if ever we will have Comfort in a day of Trouble and Distress for Sin. And thus far there is , in some kind , a harmony betwixt his being a Sacrifice , a Priest and an Advocate ; as a Sacrifice our Sins were laid upon him , Isa. 53. as a Priest he beareth them , Exod. 28.38 . and as an Advocate he acknowledgeth them to be his own , Psal. 69.5 . Now , having acknowledged them to be his own , the Quarrel is no more 'twixt us and Satan : For the Lord Jesus has espoused our Quarrel , and made it his . All then that we , in this matter , have to do , is , to stand at the Bar , by Faith among the Angels , and see how the business goes . O Blessed God! What a Lover of Mankind art thou , and how gracious is our Lord Jesus , in his thus managing matters for us ? 2. The Lord Jesus having thus taken our Sins upon himself , next pleads his own Goodness to God , on our Behalf : Saying , Let not the● that wait on thee , O Lord God of Hosts , be ashamed for my Sake : Let not those that seek thee , be confounded for my Sake , O God of Israel . Because for thy Sake I have born Reproach : Shame hath covered my Face , Psal. 69.6 , 7 , Mark , let them not be ashamed for my Sake , let them not be confounded for my Sake . Shame and Confusion , are the Fruits of Guilt , or of a Charge for Sin , Jer. 3.25 . and are but an enterance into Condemnation , Dan. 12.2 . Joh. 5.29 . But behold , how Christ pleads , saying , Let not that be , for my Sake , for the Merit of my Blood , for the Perfection of my Righteousness , for the Prevalency of my Intercession , Let them not be ashamed for my Sake , O Lord God of Hosts . And let no Man object , because this Text is in the Psalms , as if it were not spoke by the Prophet , of Christ ; for , both John and Paul , yea , and Christ himself , do make this Psalm a Prophecy of him : Compare ver . 9. with Joh. 2.17 . and ver . 9 , with Rom. 15.3 . And ver . 21. with Matth. 27.48 . and M●t. 15.25 . But is not this a wonderful thing , That Christ should first take our Sins , and account them his own ; and then plead the value and worth of his whole self , for our Deliverance ? For , by these Words [ for my Sake , ] he pleadeth his own self , his whole self , and all that he is and has : And thus he puts us in good Estate again , tho our Cause was very bad . To bring this down to weak Capacities , Suppose a Man should be indebted twenty thousand Pounds , but has not twenty thousand farthings wherewith to pay ; And suppose also , that this Man be arrested for this Debt , and that the Law also , by which he is sued , will not admit of a penny bate : This Man may yet come well enough off , if his Advocate , or Attorney will make the Debt his own , and will , in the Presence of the Judges , out with his Bags and pay down every Farthing . Why this is the way of our Advocate . Our Sins are called Debts , Matth. 6.12 . we are sued for them at the Law , Luk. 12.59 . and the Devil is our Accuser ; but behold , the Lord Jesus comes out with his Worthiness , pleads it at the Bar , making the Debt his own , Mark 12.42 . 2 Cor. 3.5 . and saith , now let them not be ashamed , for my Sake , O Lord God of Hosts , let them not be confounded for my Sake , O God of Israel . And hence , as he is said to be an Advocate , so he is said to be a Propitiation , or a mends-Maker , or one that appeaseth the Justice of God for our Sins , If any Man sin , we have an Advocate with the Father , Jesus Christ the righteous ; and he is the Propitiation for our Sins . And who can now object against the Deliverance of the Child of God ? God cannot ; for he for Christ's Sake , according as he pleaded , hath forgiven us all Trespasses , Col. 2.13 . Eph. 4.32 . The Devil cannot ; his Mouth is stopp'd as is plain in the Case of Joshua , Zech. 3. The Law cannot , for that approveth of what Christ has done . This then is the way of Christ's pleading . You must know , That when Christ pleads with God , he pleads with a just and righteous God , and therefore he must plead Law and nothing but Law : And this he pleaded in both these Pleas. First , in confessing of the Sin , he justified the Sentence of the Law , in pronouncing of it evil , and then in his laying of himself , his whole self , before God , for that Sin he vindicated the Sanction , and Perfection of the Law. Thus therefore he magnifies the Law and makes it Honorable , and yet brings off his Client , safe and sound in the view of all the Angels of God. Thirdly , the Lord Jesus , having thus taken our Sins upon himself , and presented God with all the Worthiness that is in his whole self , for them , in the next place , he calleth for Justice , or a just Verdict upon the Satisfaction he hath made to God and to his Law. Then Proclamation is made in open Court saying take away the filthy Garments from him , from him that hath offended , and cloath him with Change of Raiment , Zech. 3. Thus the Soul is preserved that hath sinned ; thus the God of Heaven is content that he should be saved ; thus Satan is put to Confusion , and Jesus applauded and cried up by the Angels of Heaven , and by the Saints on Earth . Thus have I shewed you how Christ doth Advocate it with God , and his Father , for us , and I have been the more particular in this , because the Glory of Christ , and the Comfort of the Dejected , is greatly concerned , and wrapt up in it . Look then to Jesus , if thou hast sinned ; to Jesus , as an Advocate pleading with the Father for thee : Look to nothing else , for he can tell how , and that by himself , to deliver thee : yea , and will do it , in a way of Justice , which is a Wonder , and to the Shame of Satan ; which will be his Glory , and also to thy compleat Deliverance , which will be thy Comfort and Salvation . But to pass this , and to come to the Second thing , which is , to shew you , how the Lord Jesus manages this his Office of an Advocate , before his Father , against the Adversary : For he pleadeth with the Father , but pleadeth against the Devil ; he pleadeth with the Father , Law and Justice ; but against the Adversary he letteth out himself . I say as he pleadeth against the Adversary , so he enlargeth himself , with Arguments , over and besides those which he pleadeth with God his Father . Nor is it meet , or needful , that our Advocate , when he pleads against Satan , should so limit himself to matter of Law , as when he pleadeth with his Father . The Saint by sinning oweth Satan nothing , no Law of his is broken thereby , why then should he plead for the saving of his People , justifying Righteousness to him ? Christ , when he died , died not to satisfie Satan , but his Father ; not to appease the Devil , but to answer the Demands of the Justice of God , nor did he Design when he hanged on the Tree , to triumph over his Father , but over Satan . He redeemed us therefore from the Curse of the Law , by his Blood , Gal. 3.13 . and from the Power of Satan , by his Resurrection , Heb. 2.14 . He delivered us from righteous Judgment by Price , and Purchase ; but from the Rage of Hell by Fight and Conquest . And , as he acted thus diversly in the Work of our Redemption ; even so he also doth in the Execution of his Advocate 's Office. When he pleadeth with God , he pleadeth so : And when he pleadeth against Satan he pleadeth so . And how he pleadeth with God , when he dealeth with Law and Justice , I have shewed you ; and now I will shew you how he pleadeth , before him , against the Accuser of the Brethren . First , He pleads against him the well Pleasedness that his Father has in his Merits , saying , This shall please the Lord. Or this doth , or will please the Lord , better than any thing that can be propounded , Psal. 69.31 . Now this Plea being true , as it is , being established upon the liking of God Almighty : Whatever Satan can say , to obtain our everlasting Destruction , is without Ground , and so , unreasonable . I am well pleased , saith God , Mat. 3.17 . and again , The Lord is well pleased for [ his ] Christ's Righteousness Sake , Isa. 42.21 . All that enter Actions against others , pretend that wrong is done , either against themselves , or against the King. Now Satan will never enter an Action against us in the Court above , for that wrong by us has been done to himself , he must pretend then , that he sues us for that Wrong has by us been done to our King : But behold , we have an Advocate with the Father , and he has made Compensation for our Offences : He gave himself for our Offences . But still Satan maintains his Suit ; and our God saith he is well pleased with us for this Compensation Sake , yet he will not leave off his Clamor . Come then , says the Lord Jesus , the Contention is not now against my People , but my self , and about the Sufficiency of the Amends that I have made for the Transgressions of my People . But he is near that justifieth me , that approveth and accepteth of my Doings , Therefore shall I not be confounded . Who is mine Adversary ? let him come near me . Behold , the Lord God will help me , Isa. 50.7 , 8 , 9. Who is he that condemneth me ? Lo , they shall all ( were there ten thousand times as many more of them ) wax old as a Garment , the Moth shall eat them up . Wherefore , if the Father saith Amen to all this , as I have shew'd already that he hath , and doth , the which also further appeareth , because the Lord God has called him the Saviour the Deliverer and the Amen : What follows , but that a Rebuke should proceed from the Throne against him ? And this , indeed , our Advocate calls for , from the Hand of his Father ; saying , O Enemy , The Lord rebuke thee : Yea he doubles this Request , to the Judge , to intimate his Earnestness for such a Conclusion , or to shew that the Enemy shall surely have it , both from our Advocate and from him , before whom Satan has so grievously accused us , Zech. 3. For what can be expected to follow from such an Issue in Law as this is , but sound and severe snibs , from the Judge , upon him that hath thus troubled his Neighbour and that hath , in the Face of the Country , cast Contempt upon the highest act of Mercy , Justice , and Righteousness , that ever the Heavens beheld ? And all this is true , with reference to the Case in Hand ; wherefore , The Lord rebuke thee , is that which , in Conclusion , Satan must have for the Reward of his Works of Malice , against the Children , and for his contemning of the Works of the Son of God. Now , our Advocate having thus established , by the Law of Heaven , his Plea with God , for us , against our Accuser , there is way made for him to proceed , upon a Foundation that cannot be shaken : Wherefore he proceedeth in his Plea , and further urges against this Accuser of the Brethren , Secondly , God's Interest in this People , and prayeth that God would remember that . The Lord rebuke thee , O Satan ; the Lord that hath chosen Jerusalem rebuke thee . True , the Church , the Saints , are despicable in the World , wherefore Men do think to tread them down . The Saints are also weak in Grace , but have Corruptions , that are strong , and therefore Satan , the God of this World , doth think to tread them down : But the Saints have a God , the living , the eternal God , and therefore , they shall not be ●roden down : Yea , They shall be holden up ; for God is able to make them stand , Rom. 14.4 . It was Haman's mishap , to be ingaged against the Queen , and the Kindred of the Queen . 'T was that that made him he could not prosper ; that brought him to Contempt and the Gallows . Had he sought to ruin another People , probably he might have brought his Design to a desired Conclusion : But his compassing the Death of the Queen spoiled all . Satan also , when he fighteth against the Church , must be sure to come to the worst ; For God has a Concern in that : Therefore it is said , The Gates of Hell shall not prevail against it ; but this hindreth not but that he is permitted to make almost what Spoils he will , of those that belong not to God : Oh! how many doth he accuse and soon get out from God , against them , a Licence to destroy them ? As he served Ahab and many more . But this I say , is a very great Block in his Way , when he medleth with the Children : God has an Interest in them . Hath God cast away his People ? God forbid ! Rom. 11.1 , 2. The Text intimates , That they , for Sin , had deserved it , and that Satan would fain have had it been so . But God's Interest in them , preserved them : God hath not cast away his People which he fore-knew . Wherefore , when Satan accuseth them before God ? Christ , as he pleadeth his own Worth and Merit ; pleadeth also against him , that Interest that God has in them . And , tho this to some may seem but an indifferent Plea ; for what Ingagement lieth , may they say upon God to be so much concerned with them : for they sin against him ; and often provoke him most bitterly ? Besides , in their best State they are altogether Vanity , and a very thing of nought . What 's Man , ( sorry Man ) that thou art mindful of him , or that thou shouldest so be ? I answer , tho there lieth no Ingagement upon God , for any Worthiness that is in Man , yet there lieth a great deal upon God , for the Worthiness that is in himself . God has ingaged himself with his , having chosen them to be a People to himself . And by this means they are so secured from all that all can do against them ; that the Apostle is bold , upon this very Account , to challenge all despite to do its worst against them ; saying , who shall lay any thing to the Charge of God's Elect ? Rom. 8.33 . Who ? Saith Satan , Why that will I. Ay saith he , but who can do it and prevail ? It is God that justifieth , who is he that condemneth ? ver . 34. By which Words , the Apostle clearly declareth , That Charges against the Elect , tho they may be brought against them , must needs prove ineffectual , as to their Condemnation ; 'cause their Lord God still will justifie for that Christ has died for them . Besides , a little to enlarge . The Elect are bound to God by a seven-fold Cord , and a three-fold one is not quickly broken . First , Election is eternal , as God himself , and so without Variableness , or Shadow of Change. And hence it is called an eternal Purpose , and a Purpose of God that must stand , Eph. 3.11 . Rom. 9.11 . Secondly , Election is absolute , not conditional . And therefore cannot be overthrown by the Sin of the Man who is wrapt up therein . No Works foreseen to be in us , was the Cause of God's chusing of us : No Sin in us shall frustrate or make Election void . Who shall lay any thing to the Charge of God's Elect ? It is God that justifieth , Rom. 9.11 . chap. 11.6 , 7. Thirdly , By the Act of Election the Children are involved , wrapt up , and covered in Christ ( he hath chosen us in him ) not in our selves , not in our Vertues , no not for , or because of any thing , but of his own Will , Eph. 1.4 , 5 , 6 , 7 , 8 , 9. Fourthly , Election includeth in it a permanent Resolution of God to glorifie his Mercy on the Vessels of Mercy , Thus fore-ordained unto Glory , Rom. 9.15 , 18 , 23. Fifthly , By the Act of electing Love it is concluded , that all things whatsoever , shall work together for the Good of them whose Call to God , is the Fruit of this Purpose ; this eternal Purpose of God , Rom. 8.28 , 29 , 30. Sixthly , The Eternal Inheritance is , by a Covenant of free and unchangeable Grace , made over to those thus chosen . And to secure them from the Fruits of Sin , and of the Malice of Satan it is sealed by this our Advocate 's Blood as he is Mediator of this Covenant : Who also is become surety to God for them , to wit , to see them forth-coming at the great Day , and to set them then safe and sound before his Fathers Face after the Judgment is over , Rom. 9.24 . Heb. 9.15 . chap. 7.22 . chap. 13.20 . chap. 9.17 , 18 , 19 , 20 , 21 , 22 , 23 , 24. Joh. 10.28 , 29. Seventhly , By this Choice , Purpose , and Decree , the Elect , the concerned therein , have allotted them by God , and laid up for them in Christ , a Sufficiency of Grace , to bring them , through all Difficulties , to Glory . Yea and they ; every one of them , after the first Act of Faith , the which also they shall certainly attain , ( because wrapt up in the Promise for them ) are to receive the earnest and first Fruits thereof into their Souls , 2 Tim. 1.9 . Acts 14.22 . Eph. 1.4 , 5 , 13 , 14. Now , put all these things together , and then feel if there be not weight in this Plea of Christ against the Devil . He pleads God's Choice and Interest in his Saints against him , an Interest that is secured by the Wisdom of Heaven ; by the Grace of Heaven ; by the Power , Will , and Mercy of God in Christ. An Interest in which all the three Persons in the God-head have engaged themselves , by mutual Agreement and Operation , to make good when Satan has done his All. I know there are some that object against this Doctrine , as ●●●se : But such perhaps are ignorant of some things else as well as of this . However they object against the Wisdom of God , whose truth it is , and against Christ our Advocate , whose Argument , as he is such , it is , yea , they labour , what in them lieth to wrest that Weapon out of his Hand , with which he so cudgelleth the Enemy , when , as Advocate , he pleadeth so effectually against him for the rescuing of us from the Danger of Judgement : Saying : The Lord rebuke thee , O Satan , even the Lord that hath chosen Jerusalem , rebuke thee . Secondly , As Christ , as Advocate , pleads against Satan , the Interest that his Father hath in his chosen . So also he pleads against him , by no less Authority , his own Interest in them . Holy Father , saith he keep through thine own Name those whom thou hast given me , Joh. 17. 11. Keep them while in the World , from the Evil , the Soul-damning Evil of it . These Words are directed to the Father , but they are levelled against the Accusations of the Enemy , and were spoken here , to shew what Christ will do for his , against our Foe , when he is above . How , I say , he will urge , before his Father his own Interest in us , against Satan , and against all his Accusations when he brings them to the Bar of God's Tribunal with Design to work our utter Ruin. And is there not a great deal in it ? As if Christ should say , Father , my People have an Adversary who will accuse them for their Fault before thee ; but I will be their Advocate , and , as I have bought them of thee , I will plead my Right against him , Joh. 10.28 . Our English Proverb is , Interest will not lye . Interest will make a man do that which otherwise he would not . How many thousands are there for whom Christ doth not so much as once open his Mouth , but leaves them to the Accusations of Satan , and to Ahab's Judgment , nay a worse , because there is none to plead their Cause ? And why doth not he concern himself with them , but because he is not interested in them ? I pray not for the World , but for those thou hast given me , for they are thine , And all mine are thine , and I am glorified in them , Joh. 17.9 , 10. Suppose so many Cattel in such a Pound , and one goes by , whose they are not ; doth he concern himself ? No , he beholds them and goes his way . But suppose that at his Return he should find his own Cattel in that Pound ; would he now carry it toward them as he did unto the other ? No , no. He has Interest here : they are his that are in the Pound : Now he is concerned , now he must know who put them there , and for what Cause too they are served as they are . And if he finds them rightfully there , he will fetch them thence by Ransom ; but if wrongfully he will replevy them , and stand a Tryal at Law with him that has thus illegally pounded his Cattel . And thus it is 'twixt Jesus Christ and his , he is interested in them , the Cattel are his own , his own Sheep , Joh. 10.3 , 4. but poundded by some other by the Law , or by the Devil . If pounded by the Law , he delivereth them by Ransom ; if pounded by the Devil , he will replevy them , stand a Tryal at Law for them , and will be against their Accuser , their Advocate himself . Nor can Satan withstand his Plea , though ●e should against them join Argument with the Law , for as much as has been prov'd before , he can and will by what he has to produce and plead of his own , save his from all Trespasses , Charges , and Accusations . Besides all Men know that a Man's proper Goods are not therefore forfeited , because they commit many , and them too great Transgressions . And if any Man sin , we have an Advocate with the Father , Jesus Christ the Righteous . Now the Strength of this Plea thus grounded upon Christ's Interest in his People , is great : And hath many weighty Reasons on it's side , as , First , They are mine : Therefore in Reason at my Dispose not at the Dispose of an Adversary . For while a thing can properly be called mine , no Man has therewith to do but my self ; nor doth ( a Man , nor ) Christ lose his Right to what he has by the Weakness of that thing which is his proper Right . He therefore as an Advocate , pleadeth Interest ; his own Interest in his People , and Right must with the Judge of all the Earth take Place . Shall not the Judge of all the Earth do right ? Gen. 18.25 . Secondly , They cost him dear , and that which is dear bought is not easily parted with , 1 Cor. 6.20 . They were bought with his Blood , Eph. 1.7 . 1 Pet. 1.18 , 19. they were given him for his Blood , and therefore are dear Children , Eph. 5.1 . For they are his by the highest Price . And this Price he as Advocate pleadeth against the Enemy of our Salvation : Yea I will add , they are his , because he gave his All for them , 2 Cor. 8.9 . when a Man shall give his All for this or that , then that which he so hath purchased , is become his All. Now Christ has given his all for us , he made himself poor for us , Eph. 1.23 . Wherefore we are become his All , his Fulness , and so the Church is called . Nay further . Christ likes well enough of his Purchace , though it hath cost him his All. The Lines , says he , are fallen to me in pleasant Places , I I have a goodly Heritage , Psal. 16. Now put all these things together , and there is a strong Plea in them . Interest , such an Interest , will not be easily parted with . But this is not all ; for , Thirdly , As they cost him dear , so he hath made them near to himself , near by way of Relation . Now that which did not only cost dear , but that by way of Relation is made so : That a Man will plead heartily for . Said David to Abner , Thou shalt not see my Face , except thou first bring Michal Saul's Daughter , when thou comest to see my Face , 2 Sam. 3.13 , 14. Saul's Daughter cost me dear ; I bought her with the jeopardy of my Life : Saul's Daughter is near to me , she is my beloved Wife . He pleaded hard for her because she was dear and near unto him . Now , I say , the same is true in Christ. His People cost him dear , and he hath made them near unto him ; wherefore , to plead Interest in them , is to hold by an Argument that is strong . 1. They are his Spouse , and he hath made them so . They are his Love , his Dove , his Darling , and he accounts them so . Now should a wretch attempt in open Court to take a Man's Wife away from him , how would this cause the Man to plead ! Yea , and what Judge , that is just , and knows that the Man has this Interest in the Woman pleaded for , would yield to , or give a Verdict for the Wretch against the Man , whose Wife the Woman is ? Thus Christ in pleading Interest , in pleading [ thou gavest them me ] pleads by a strong Argument ; an Argument that the Enemy cannot invalidate . True , were Christ to plead this before a Saul , 1 Sam. 25.44 . or be●ore Sampson's Wives Father , the Philistian , Judg. 14.20 . perhaps such treacherous Judges would give it against all Right . But I have told you the Court in which Christ pleads , is the Highest and the Justest , and that from which there can be no Appeal . Wherefore Christ his Cause ; and so , the Cause of the Children of God , must be tryed before their Father , from whose Face to be sure , just Judgment shall proceed . But , 2. As they are called his Spouse , so they are called his Flesh , and Members of his Body , 1 Cor. 12.27 . Now , said Paul to the Church , Ye are the Body of Christ and Members in particular , Eph. 5.30 . This Relation also makes a Man plead hard . Were a Man to plead for a Limb , or a Member of his own , how would he plead ! What Arguments would he use ! and what Sympathy and feeling would his Arguments slow from ! I cannot lose a Hand , I cannot lose a Foot , cannot lose a Finger : Why , Saints are Christ's Members , his Members are of himself . With what Strength of Argument would a Man plead the Necessaryness of his Members to him , and the Vnnaturalness of his Adversary in seeking the Destruction of his Members , and the Deformity of his Body . Yea , a Man would shuck , and cringe , and weep , and intreat , and make Demurrs and Halts , and Delays to a thousand Years if possible ) before he would lose his Members , or any one of them . But I say , how would he plead , and Advocate it ▪ for his Members , if Judge , and Law , and Reason , and Equity were all on his side ; and if by the Adversary there could be nothing urged , but that against which the Advocate had long before made Provision for the effectual Overthrow thereof ? And all this is true as to the Case that lies before us . Thus we see what Strength there lieth in this second Argument that our Advocate bringeth for us against the Enemy . They are hi● Flesh and Bones , his Members : He cannot spare them : He cannot spare this , because ; nor that , because ; nor another because ; nor any because they are his Members . As such they are lovely to him , as such they are useful to him , as such they are an Ornament to him : Yea , tho in themselves they are feeble , weak , and through Infirmity much disabled from doing as they should . Thus If any Man sin , we have an Advocate with the Father , Jesus Christ the righteous . But , Fourthly , As Christ , as Advocate , pleads for us against Satan , his Fathers Interest in us , and his own : So he pleadeth against him that Right and property that he hath in Heaven to give it to whom he will. He has a Right to Heaven , as Priest and King ; it is his also by Inheritance . And since he will be so good a Benefactor as to bestow this House on some Body ; but not for their Deserts , but not for their Goodness : And since again he has to that end spilt his Blood for , and taken a Generation into Covenant-Relation to him that it might be bestowed on them , it shall be bestowed on them : And he will plead this if there be need , if his People sin and if their Accuser seeks , by their Sin , their Ruin and Destruction . Father , saith he , I will that those whom thou hast given me , be with me where I am , that they may behold my Glory , Joh. 17.24 . Which thou hast given me . Christ's Will , is the Will of Heaven , the Will of God ; shall not Christ then prevail ? I will , saith Christ ; I will , saith Satan : But whose Will shall stand ? 'T is true , Christ in the Text speaks more like an Arbitrator than an Advocate : More like a Judge than one pleading at a Bar. I will have it so , I judge that so it ought to be and must . But there is also something of Plea in the Words both before his Father , and against our Enemy . And therefore he speaketh like one that can plead and determine also , yea like one that has Power so to do . But shall the Will of Heaven stoop to the Will of Hell ? Or the Will of Christ to the Will of Satan ? Or the Will of Righteousness to the Will of Sin ? Shall Satan , who is God's Enemy , and whose Charge wherewith he chargeth us for Sin , and which is grounded not upon Love to Righteousness , but upon Malice against God's Designs of Mercy against the Blood of Christ , and the Salvation of his People : I say , shall this Enemy and this charge prevail with God against the well-grounded Plea of Christ , and against the Salvation of God's Elect ! and so keep us out of Heaven ? No , no , Christ will have it otherwise . He is the great Donator , and his Eye is good . True , Satan was turned out of Heaven for that he sinned there , and we must be taken into Heaven tho we have sinned here ; this is the Will of Christ and as Advocate he pleads it against the Face and Accusation of our Adversary . Thus , If any Man sin , we have an Advocate with the Father , Jesus Christ the righteous . But , Fifthly . As Christ , as Advocate pleadeth for us against Satan , his Father's Interest in us and his own ; and pleadeth also what Right he has to dispose of the Kingdom of Heaven : So he pleadeth against this Enemy , that Malice and Enmity that is in him , and upon which chiefly his Charge against us is grounded , to the Confusion of his Face . This is evident from the title that our Advocate bestows upon him while he pleads for us against him . The Lord rebuke thee , O Satan ; O Enemy saith he . For Satan is an Enemy , and this Name given him signifies so much . And Lawyers , in their Pleas , can make a great Matter of such a Circumstance as this , Saying , My Lord , we can prove that what is now pleaded against the Prisoner at the Bar , is of meer Malice and Hatred , that has also of a long time lain burning and raging in his Enemy's Breast against him . This I say will greatly weaken the Plea and Accusation of an Enemy . But , says , Jesus Christ , Father , here is a Plea brought in against my Joshua that cloaths him with filthy Garments : But it is brought in against him by an Enemy , by an Enemy in the Superlative or highest Degree . One that hates Goodness worse than he , and that loveth Wickedness more than the Man against whom at this time he has brought such an heinous Charge . Then leaving with the father the Value of his Blood for the Accused , he turneth him to the Accuser and pleads against him as an Enemy . O Satan ! Thou that accusest my Spouse , my Love , my Members , art , Satan , an Enemy : But it will be Objected , That the things charged are true Grant it . Yet what Law takes Notice of the Plea of one who doth professedly act as an Enemy , because 't is not done of Love to Truth , and Justice , and Righteousness , nor intended for the Honour of the King , nor for the good of the Prosecuted ; but to gratifie Malice , and Rage and meerly to kill and destroy . There is therefore a great deal of Force , and Strength in an Advocate 's pleading of such a Circumstance against an Accuser : Specially when the Crimes now charged are those and only those for which the Law in the due execution of it has been satisfied before , wherefore now a Lawyer has double and treble ground of Matter to plead for his Client against his Enemy . And this Advantage against him has Jesus Christ. Besides , 't is well known that Satan as to us , is the original Cause of those very Crimes for which he accuses us at the Bar of God's Tribunal . Not to say any thing of how he cometh to us , sollicites us , tempts us , ●●●tters us , and always ( in a manner ) lies at ●s to do those wicked things , for which he so hotly pursues us to the Bar of the Judgment of God. For tho 't is not meet for us thus to plead , to wit , laying that Fault upon Satan but rather upon our selves ; yet our Advocate will do it , and make work of it too before God. Simon , Simon , Satan has desired to have thee , that he might sift thee as Wheat , but I have pray'd for thee that thy Faith fail not , Luk. 22.31 , 32. He ma●●th here mention of Satan's Desires , by way of Advantage against him ; and doubtless so he did in his Prayer with God for Peter's Preservation . And what he did here , while on Earth , as a Saviour in general , that he doth now in Heaven as a Priest , and an Advocate in special . I will further suppose that which may be supposed , and that which is suitable to our Purpose . Suppose therefore that a Father that has a Child whom he loveth , but the Child has not half that Wit that some of the Family hath ; ( and I am sure that we have less Wit than Angels ) and suppose also that some bad minded Neighbour , by tampering with , tempting of , and by unwearied Sollicitations should prevail with this Child to steal something out of his Father's House , or Grounds , and give it unto him : And this he doth on purpose to set the Father against the Child . And suppose again that it comes to the Fathers Knowledge that the Child through the Allurements of such an one has done so and so against his Father ; Will he therefore disinherit this Child ? Yea suppose again that he that did tempt this Child to steal should be the first that should come to accuse this Child to its Father , for so doing , would the Father take Notice of the Accusation of such an one : No verily ; we , that are evil , can do better than so . How then should we think , That the God of Heaven should do such a thing , since also we have a Brother that is wife , and that will , and can plead the very Malice of our Enemy , that doth to us all these things , against him , for our Advantage ? I say , this is the Sum of this fifth Plea of Christ our Advocate , against Satan . O Satan , says he , Thou art an Enemy to my People , thou pleadest not out of Love to Righteousness , nor to reform , but to destroy my Beloved , and Inheritance . The Charge wherewith thou chargest my People , is thine own , Joh. 8.44 . not only as to a matter of Charge ; but the things that thou accusest them of , are thine ; Thine , in the Nature of them : Also thou hast tempted , allured , flattered and daily laboured with them , to do that , for which , now , thou so willingly wouldest have them destroyed . Yea , all this hast thou done of Envy to my Father , and to Godliness ; of Hatred to me and my People , and that thou mightest destroy others besides , 1 Chron. 21.1 . And now what can this Accuser say ? Can he excuse himself ? Can he contradict our Advocate ? He cannot . He knows that he is a Satan , an Enemy , and , as an Adversary , has he sown his Tares among the Wheat , that it might be rooted up : But he shall not have his End , his Malice has prevented him , and so has the Care and Grace of our Advocate : The Tares therefore he shall have returned to him again , but the Wheat for all this shall be gathered into God's Barn , Mat. 13.25 , 26 , 27 , 28. Thus therefore our Advocate makes Use , in his Plea against Satan , of the Rage and Malice that is the Occasion of the Enemies Charge , wherewith he accuseth the Children of God. Wherefore when thou readest these Words , [ O Satan ] say with thy self , Thus Christ our Advocate accuseth our Adversary of Malice and Envy against God and Goodness , while he ac●useth us of the Sins which we commit , for the which we are sorry , and Christ has paid a Price of Redemption : And ( thus ) If any Man sin , we have an Advocate with the Father , Jesus Christ the righteous . But , Sixthly , Christ , when he pleads as an Advocate for his People in the Presence of God , against Satan , He can plead those very Weaknesses of his People , for which Satan would have them damned , for their Relief and Advantage . Is not this a Brand plucked out of the Fire . This is part of the Plea of our Advocate against Satan for his Servant Joshua , when he said , The Lord rebuke thee , O Satan , Zech. 3.2 . Now to be a Brand pluckt out of the Fi●e , is to be a Saint impared , weakned , defiled , and made imperfect by Sin. For so also the Apostle means when he saith , And others s●ve with Fear , pulling them out of the Fire ; hat●●ng even the Garment spotted by the Flesh , Jude 23. By Fire , in both these Places we are to understand Sin : For that is burns and consumes as Fire , Rom. 1.27 . Wherefore a Man is said to burn , when his Lusts are strong upon him ; and to burn in Lusts to others , when his wicked Heart runs wickedly after them , 1 Cor. 7.9 . Also when Abraham said , I am but Dust and Ashes , Gen. 18.27 . he means , he was but what Sin had left : Yea he had something of the Smutch and besmearings of Sin yet upon him . Wherefore it was a Custom with Israel , in Days of old , when they set Days apart for Co●fession of Sin , and Humiliation for the same , to sprinkle themselves with , or to wallow in Dust and Ashes , Est. 4.1 , 3. Jer. 6.26 . Job 30.9 . chap. 42.6 . as a token that they did confess , that they were but what Sin had left , and that they also were defiled , weakned and polluted by it . This then is the next Plea of our goodly Advocate for us . O Satan , This is a Brand plucked out of the Fire . As who should say , thou objectest against my Servant Joshua , That he is black like a Coal , or that the Fire of Sin , at times , is still burning in him . And wh●t then , the Reason why he is not totally extinct as ●ow , is not thy Pity , but my Father's Mercy to him : I have plucked him out of the Fire , yet not so out , but that the smell thereof is yet upon him ; and my Father and I , we consider his Weakness , and pity him . For since he is as a Brand pulled out ; can it be expected by my Father or me , that he should appear before us as clear , and do our biddings as well as if he had never been there ? This is a Brand plucked out of the Fire , and must be considered as such , and must be born with as such , Thus , as Mephibosheth pleaded for his Excuse , His Lameness , 2 Sam. 17.24 , 25 , 26. So Christ pleads the Infirm , and indigent Condition of his People , against Satan , for their Advantage . Wherefore Christ , by such Pleas as these for his People , doth yet further shew the Malice of Satan , ( for all this Burning comes through him ) yea , and by it he moveth the Heart of God to pity ●s , and yet to be gentle , and long suffering , and merciful to us . For Pity and Compassion are the Fruits of the yearning of God's Bowels towards us , while he considereth us as infirm and weak and subject to Slips and Stumbles , and Falls , because of Weakness . And that Christ our Advocate by thus pleading doth turn things to our Advantage , consider , 1. That God is careful that through our Weakness our Spirits do not fail before him when he chides , Isa. 57.16 , 17 , 18. 2. He stays his rough Wind in the Day of his East Wind , Isa. 27.7 , 8 , 9. and debates about the Measure of Affliction , when for sin we should be chastened , lest we should sink thereunder . 3. He will not strictly mark what 's done amiss because if he should , we cannot stand , Psal. 130.3 . 4. When he threatneth to strike , his Bowels are troubled , and his Repentings are kindled together , Hos. 11.8 , 9. 5. He will spin out his Patience to the utmost length , because he knows we are such Bunglers at doing , Jer. 9.24 . 6 He will accept of the Will for the Deed , because he knows that Sin will make our best Performances imperfect , 2 Cor. 8.12 . 7. He will count our little a very great deal , for that he knows we are so unable to do any thing at all , Job 1.21 . 8. He will excuse the Souls of his People , and lay the Fault upon their Flesh ( which has greatest Affinity with Satan ) if through Weakness and Infirmity we do not do as we should , Mat. 26.41 . Rom. 7. Now , as I said , all these things happen unto us , both Infirmities and Pity , because , and for that we were once in the Fire , and for that the Weakness of Sin abides upon us to this Day . But none of this Favour could come to us , nor could we , by any Means , cause that our Infirmities should work for us thus advantageously : But that Christ our Advocate stands our Friend , and pleads for us as he doth . But again , before I pass this over , I will , for the clearing of this , present you with a few more Considerations , which are of another Rank : to wit that Christ our Advocate , as such , makes mention of our Weaknesses so against Satan , and before his Father , as to turn all to our Advantage . 1. We are therefore to be saved by Grace , because , by Reason of Sin we are disabled from keeping of the Law , Deut. 9.5 . Isa. 64.6 . 2. We have given unto us the Spirit of Grace to help , because we can do nothing that 's good without it , Eph. 2.5 . Rom. 8.26 . Ezek. 16.8 . 3. God has put Christ's Righteousness upon us to cover our Nakedness therewith , because we have none of our own to do it withal , Phil. 3.7 , 8. 4. God alloweth us to r●●e in the Bosom of Christ to the Grave , and from thence in the Bosom of Angels to Heaven , because our own Legs are not able to carry us thither , Isa. 40.11 . chap. 46.4 . Psal. 67.17 . Luk. 16.2 . 5. God has made his Son our Head , our Priest , our Advocate , our Saviour , our Captain that we may be delivered from all the Infirmities , and all t●e ●iends that attend us and that plot to do us Hurt , Eph. 1.22 . Col. 1.18 . Heb. 7.12 . 6. God has put the fallen Angels into Chains , 2 Pet. 2.4 . Rev. 20.1 , 2. that they might not follow us too fast , and has inlarged us , Psal. 34.7 . and directed our Feet in the way of his Steps , that we may haste us to the strong Tower , and City of Refuge for Succour and Safety : And has given good Angels a Charge to look to us , Heb. 1 14. 7. God has promised , That we , at our counting days shall be spared , as a Man spareth his own Son that serves him , Mal. 3.17 . Now , from all these things , it appears that we have Indulgence at God's Hand , and that our Weaknesses , as our Christ manages the Matter for us , are so far off from laying a Block or Bar in the Way to the Enjoyment of Favour , that , they also work for our good : Yea , and Gods Foresight of them , has so kindled his Bowels and Compassions to us , as to put him upon devising of such things for our Relief , which , by no means could have been , had not Sin been with us in the World : And had not the best of the Saints been as a Brand plucked out of the Burning . I have seen Men ( and yet they are worse than God ) take most care of , and also best provide for those of their Children , that have been most infirm and helpless : ( And our Advocate shall gather his Lambs with his Arm , and carry them in his Bosom . ) Ye● , and I know that there is such an Art in shewing and making mention of Weaknesses , as shall make the Tears stand in a Parents Eyes , and as shall make him search to the bottom of his Purse , to find out what may do his Weakling good . Christ also has that excellent Art , as he is an Advocate with the Father for us : He can so make mention of us , and of our Infirmities , while he pleads afore God , against the Devil , for us ; that he can make the Bowels of the Almighty yearn towards us , and to wrap us up in their Compassions . You read much of the pity , Compassion , and of the yearning of the Bowels of the mighty God towards his People : All which , I think , is kindled , and made burn towards us , by the pleading of our Advocate . I have seen Fathers offended with their Children ; but when a Brother has turned a skilful Advocate , the Anger has been appeased , and the means have been concealed . We read but little of this Advocate 's Office of Jesus Christ ; yet much of the Fruit of it is extended to the Churches . But as the Cause of Smiles , after Offences committed , is made manifest afterward ; so at the Day when God will open all things , we shall see , how many times our Lord as an Advocate pleaded for us , and redeemed us by his so pleading into the injoyment of Smiles and Imbraces , who for Sin , but a while before , were under Frowns and Chastisements . And thus much for the making out , how Christ doth manage his Office of being an Advocate for us with the Father . If any Man sin , we have an Advocate with the Father , Jesus Christ the righteous . And I shall come now to the Third Head , to wit , To shew you more particularly , who they are , that have Jesus Christ for their Advocate . In my handling of this Head , I shall shew , 1. That this Office of an Advocate , differeth from that of a Priest , and how . 2. I shall shew yout how far Christ extendeth this his Office of Advocateship . I mean in Matters concerning the People of God : And then , 3 I shall come more directly , to shew who they are that have Christ for their Advocate . For the first of these , That this Office of Christ as an Advocate , differeth from that of a Priest. That he is a Priest , a Priest for ever , I heartily acknowledge : But that his Priesthood and Advocateship should be one and the self-same Office , I cannot believe . 1. Because they differ in Name . We may as well say a Father , as such , is a Son ; or , That Father , and Son is the self same Relation ; as , say a Priest and an Advocate , as to Office , are but one and the same thing . They differ in Name as much as Priest and Sacrifice do . A Priest is one , and a Sacrifice is another ; and tho Christ is Priest , and Sacrifice too ; yet as a Priest he is not a Sacrifice , nor as a Sacrifice , a Priest. 2. As they differ in Name , so they differ in the Nature of Office. A Priest is to slay a Sacrifice , an Advocate is to plead a Cause . A Priest is to offer his Sacrifice , to the end , that by the Merit thereof , he may appease : An Advocate is to plead , to plead according to Law. A Priest is to make Intercession by Virtue of his Sacrifice , an Advocate is to plead Law , because Amends is made . 3. As they differ in Name , and Nature , so they also differ as to their Extent . The Priesthood of Christ extendeth it self to the whole of God's Elect ; whether called or in their Sins : But Christ as Advocate pleadeth only for the Children . 4. As they differ in Name , in Nature , and Extent , so they differ as to the Persons , with whom they have to do . We read not any where that Christ , as Priest , has to do with the Devil , as an Antagonist : But as an Advocate he hath . 5. As they differ in these , so they differ as to the Matters about which they are imployed . Christ as Priest concerns himself with every wry thought , and also with the least Imperfection or Infirmity that attends our most holy things ; but Christ as Advocate doth not so , as I have already shewed . 6. So that Christ , as Priest , goes before , and Christ , as an Advocate , comes after ; Christ as Priest , continually interceeds , Christ as Advocate , in Case of great Transgression , pleads : Christ as Priest has need to act always ; but Christ , as Ad●ocate , sometimes only ▪ Christ , as Priest , acts in times of Peace ; but Christ , as Advocate , in times of Broils , Turmoils and sharp Contentions . Wherefore Christ , as Advocate , is , as I may call him , a Reserve . And his time is then to arise , to stand up and plead , when his are cloathed with some filthy Sin , that of late , they have fallen into , as David , Joshua , or Peter . When some such thing is committed by them , as ministreth to the Enemy a shew of Ground , to question the truth of their Grace . Or when 't is a Question , and to be bebated , whether it can stand with the Laws of Heaven , with the Merits of Christ , and the Honour of God that such an one should be saved ? Now let an Advocate come forth , now let him have time to plead , for this is a sit Occasion , for the Saints Advocate to stand up to plead for the Salvation of his People . But , Secondly , I come next to shew you , How far this Office of an Advocate is extended . I hinted at this before , so now shall be the more brief . 1. By this Office , he offereth no Sacrifice , he only as to Matter of Justice , pleads the Sacrifice offered . 2. By this Office , he obtains the Conversion of none : He only thereby , secureth the converted from the Damnation , which their Adversary , for Sins after Light and Profession endeavoureth to bring them to . 3. By this Office he prevents not temporal Punishment : But by it , he chiefly preserveth the Soul from Hell. 4. Be this Office , he brings in no justifiing Righteousness for us ; he only , thereby , prevaileth to have the Dispose of that brought in by himself , as Priest , for the justifiing of those by a new , and fresh Act , who had made their Justification doubtful by new Falls into Sin. And this is plain in the History of our Joshua , Zech. 3. o● often mentioned before . 5. As Priest he hath obtained eternal Redemption for us ; and as Advocate he by Law maintaineth our Right thereto , against the Devil and all his Angels . I come now to shew you , Who they are that have Jesus Christ for their Advocate . And this I shall do first more generally , and then shall be more particular and distinct about First , more generally . They are all the truly Gracious ; those that are the Children by Adoption : And this the Text affirmeth ; I write unto you , little Children , that you sin not : And if any Man sin , we have on Advocate with the Father , Jesus Christ the righteous . They are then the Children , the Children by Adoption , that are the Persons concerned in the Advocateship of Jesus Christ. The Priesthood of Christ extendeth it self to the whole Body of the Elect ; but the Advocateship of Christ doth not so , this is further cleared , by this Apostle , and that in this very Text , if you consider , what immediately follows . We have an Advocate , says he , and he is also the Propitiation for our Sins . He is our Advocate and also our Priest. As an Advocate , ours only ; but as a Propitiation , not ours only , but also for the Sins of the whole World ; to be sure , for the Elect throughout the World , and they that will extend i● further , let them . And I say again , had he not intended that there should have been a straighter Limit put to the Advocateship of Christ , than he would have us put to his Priestly Office , What needed he , when he speaketh of the Propitiation which relates to Christ as Priest , have added , And not for ours only ? As an Advocate then , he ingageth for us that are Children ; and as a Priest too , he hath appeased God's Wrath for our Sins . But , as an Advocate , his Offices are confined to the Children only , but as a Priest he is not so . He is the Propitiation for our Sins , and not for ours only . The Sense therefore of the Apostle should , I think , be this : That Christ , as a Priest , hath offered a Propitiatory S●crifice for all ; but , as an Advocate , he pleadeth only for the Children . Children , we have an Advocate to our selves , and he is also our Priest ; but as he is a Priest , he is not ours only , but maketh , as such , amends for all that shall be saved . The Elect therefore have the Lord Jesus for their Advocate then and only then when they are , by calling , put among the Children , because as Advocate he is peculiarly the Childrens . My little Children we have an Advocate . Object . But he also saith , if any Man sin , we have an Advocate . Any Man that sinneth seems by the Text , notwithstanding what you say , to have an Advocate with the Father . Answ. By any Man , must not be meant , any of the World , nor any of the Elect ; but any Man in Faith and Grace : For he still limits this general Term of [ any Man ] with this Restriction [ we . ] Children , if any Man sin , we have an Advocate . We , any Man of us . And this is yet further made appear ; since he saith that it is to them he writes , not only here , but further in this Chapter . I write unto you , little Children : I write unto you , Fathers : I write unto you , young Men , ver . 12 , 13 , 14. These are the Persons intended in the Text. For under these three Heads , are comprehended all Men : For they are either Children , and so Men in Nature , or young Men , and so Men in Strength , or else they are Fathers , and so aged , and of Experience . Add to this , by [ any Man ] that the Apostle intendeth , not to enlarge himself beyond the Persons that are in Grace ; but to supply what was wanting by that Term , [ little Children , ] for since the strongest Saint may have need of an Advocate , as well as the most feeble of the Flock ; why should the Apostle leave it to be so understood , as if the Children and the Children only , had an Interest in that Office ? Wherefore after he had said , my little Children , I write unto you , that you sin not , he then adds with Enlargement , And if any Man sin , we have an Advocate with the Father . Yet the little Children may well be mentioned first , since they most want the Knowledge of it , are most feeble , and so by Sin , may be forced most frequently to act Faith on Christ as Advocate : Besides , they are most ready through Temptation to question whether they have so good a Right to Christ in all his Offices , as has better and more well grown Saints : and therefore , they , in this the Apostles Salutation , are first set down in the Catalogue of Names . My little Children , I write unto you that ye sin not , And if any Man sin , we have an Advocate with the Father Jesus Christ the righteous . So then , the Children of God are they , who have the Lord Jesus , an Advocate for them with the Father . The least and biggest , the oldest and youngest , the feeblest and the strongest ; all the Children have an Advocate with the Father , Jesus Christ the righteous . First , Since then the Children have Christ for their Advocate ; art thou a Child ? Art thou begotten of God by his Word ? Jam. 1.18 . Hast thou in thee the Spirit of Adoption ? Gal. 4.6 . Can'st thou in Faith , say , Father , Father , to God ? Then is Christ thy Advocate . Thine Advocate , Now to appear in the Presence of God for thee , Heb. 9.24 . To appear there , and to plead there , in the Face of the Court of Heaven for thee : To plead there against thine Adversary , whose Accusations are dreadful , whose Subtilty is great , whose Malice is inconceivable , and whose Rage intolerable : To plead there before a just God , a righteous God , a Sin revenging God : Before whose Face thou wouldst die , if thou wast to shew thy self , and , at his Bar to plead thine own Cause . But , Secondly , There is a difference in Children , some are bigger than some : There are Children , and little Children . My little Children I write unto you . Little Children . Some of the little Children can neither say Father , nor so much as know that they themselves are Children . This is true in Nature , and so it is in Grace . Wherefore , notwithstanding what was said under the first Head , it doth not follow , that if I be a Child I must certainly know it , and also be able to call God Father . Let the first then serve to poise and balance the Confident ones , and let this be for the Relief of those more feeble . For they that are Children , whether they know it or no , have Jesus Christ for their Advocate . For Christ is assigned to be our Advocate by the Judge , by the King , by our God and Father , altho we have not known it . True , at present , there can come from hence , to them that are thus concerned in the Advocateship of Christ , but little Comfort , but yet it yields them great Security . They have an Advocate with the Father , Jesus Christ the righteous . God knows this , the Devil feels this , and the Children shall have the Comfort of it afterwards . I say the time is coming when they shall know , that even then , when they knew it not , they had an Advocate with the Father : An Advocate who was neither loth nor afraid , nor ashamed to plead for their Defence , against their proudest Foe . And will not this , when they know it yield them Comfort ? Doubtless it will , yea more , and of a better kind than that which flows from the Knowledge that one is born to Crowns and Kingdoms . Again , As he is an Advocate for the Children , so he is also , as afore was hinted , for the strong and experienced . For no Strength , in this World , secureth from the Rage of Hell ; nor can any Experience while we are here fortifie us against his Assaults . There is also an Incidency in the best to sin , and the bigger Man the bigger Fall ; for , the more hurt , and the greater Damage . Wherefore , it is of as absolute Necessity that an Advocate be provided for the strong , as for the weak . Any Man : He that is most holy , most reformed , most refined , and most purified , may as soon be in the Dirt as the weakest Christian. And , so far as I can see , Satan's Design is against them most . I am sure the greatest Sins have been committed by the biggest Saints . This way-faring Man came to David's House , and when he stood up against Israel he provoked David to member the People , 2 ▪ Sam. 12.4 , 7. 1 Chr. 21.1 . wherefore they have as much need of an Advocate , as have the youngest , and most feeble of the Flock . What a Mind had he to try a Fall with Peter ? and how quickly did he break the Neck of Judas ? The like , without Doubt , he had done to Peter , had not Jesus , by stepping in , prevented . As long as Sin is in our Flesh , there is danger . Indeed he saith of the young Men that they are strong , and that they have overcome the wicked one ; but he doth not say , they have kill'd him ; as long as the Devil is alive there is Danger ; and though a strong Christian may be too hard for , and may overcome him in one thing , he may be too hard for , yea and may overcome him , two for one afterwards . Thus he served David , and thus he served Peter ; and thus he , in our Day , has served many more . The strongest are weak , the wisest are Fools , when suffered to be sifted as Wheat , in Satan's Sieve : Yea and have often times been so proved to the wounding of their great Hearts , and the Dishonour of Religion . To conclude this ; God , of his Mercy , hath sufficiently declared the Truth of what I say , by preparing for the best , the strongest , and most sanctified , as well as for the least , weakest , and most feeble Saint , an Advocate . My little Children , I write unto you that you sin not , And if any Man sin , we have an Advocate with the Father , Jesus Christ the Righteous . Obj. But some may object , That what has been said , as to discovering for whom Christ is an Advocate , has been too general , and therefore would have we come more to particulars , else they can get no Comfort . Ans. Well , inquiring Soul , so I will ; and therefore harken to what I say . First , Wouldest thou know whether Christ is thine Advocate or no ? I ask , Hast thou entertain'd him so to be ? When men have Sutes of Law depending , in any of the King's Courts above , they entertain their Attorney , or Advocate to plead their Cause , and so he pleads for them . I say hast thou entertained Jesus Christ for thy Lawyer to plead thy Cause ? Plead my Cause , O God , said David , Psal. 35.1 . and again , Lord , plead thou my Cause , Psal. 43.1 . This therefore is the first thing that I would propound to thee . Hast thou with David entertained him for thy Lawyer , or with good Hezekiah , cried out , O Lord , I am oppressed , undertake for me , Isa. 38.14 . What sayst thou , Soul ? Hast thou been with him , and prayed him to plead thy Cause , and cryed unto him to undertake for thee ? This I call entertaining of him to be thine Advocate . And I chuse to follow the Similitude , both because the Scripture seems to smile upon such a way of Discourse , and because thy question doth naturally lead me to it . Wherefore ● ask again , hast thou been with him ? Hast thou entertained him ? Hast thou desired him to plead thy Cause ? Quest. Thou wilt say unto me , How should I know that I have done so ? Answ. I answer , art thou sensible that thou hast an Action commenced against thee in that high Court of Justice that is above ? I say art thou sensible of this ? For the Defendants ( and all Gods People are Defendants ) do not use to entertain their Lawyers , but from Knowledge , That an Action either is , or may be commenced against them , before the God of Heaven . If thou sayst , yea ; then I ask who told thee that thou standest accused for Transgression before the Judgment-Seat of God ? I say who told thee so ? hath the holy Ghost , hath the World , or hath thy Conscience ? For nothing else , as I know off , can bring such Tidings to thy Soul. Again , hast thou found a Failure in all others that might have been entertained to plead thy Cause ? Some make their Sighs , their Tears , their Prayers , and their Reformations , their Advocates ; Hast thou tryed these , and found them wanting ? Hast thou seen thy state to be desperate , if the Lord Jesus doth not undertake to plead thy Cause ? for Jesus is not entertained so long as Men can make shift without him : But when it comes to this Point I perish for-ever notwithstanding the Help of all , if the Lord Jesus steps not in : Then Lord Jesus , Lord Jesus , good Lord Jesus , undertake for me . Hast thou therefore been with Jesus Christ as concerned in thy Soul , as heartily concerned , about the Action that thou perceivest to be commenced against thee ? Quest. You will say , how should I know that ? Answ. I answer , Hast thou well considered the Nature of the Crime wherewith thou standest charged at the Bar of God ? Hast thou also considered the Justness of the Judge ? Again , I ask , hast thou considered what Truth , as to Matter of Fact , there is in the things whereof thou standest accused ? Also hast thou considered the Cunning , the Malice , and Diligence of thine Adversary with the Greatness of the Loss thou art like to sustain ? Shouldst thou with Ahab ( in the Book of Kings , ) 1 King. 22.17 , 18 , 19 , 20 , 21 , 22. or with the Hypocrites ( in the sixth of Isaiah ) , Isa. 6.1 , 2 , 3 , 4 , 5 , 6 , 7 , 8 , 9 , 10. have the Verdict of the Lord God go out from the Throne against thee ? I ask thee these Questions , because , if thou art , in the Knowledge of these things , to seek ; or if thou art not deeply concerned about the Greatness of the Damage that will certainly over-take thee , and that for-ever , ( shouldest thou be indeed accused before God and have none to plead thy Cause : ) Thou hast not , nor canst not , let what will come upon thee , have been with Jesus Christ to plead thy Cause ; and so , let thy Case be never so desperate , thou standest alone , and hast no Helper , Job 30.13 . chap. 9.13 . or if thou hast , they not being the Advocate of God's appointing , must needs fall with thee , and with thy Burden . Wherefore , consider of this seriously , and return thy Answer to God , who can tell if Truth shall be found in thy Answers better by far than any : For 't is he that tries the Reins , and the Heart , and therefore to him I referr thee . But , Secondly , Wouldest thou know whether Jesus Christ is thine Advocate ? Then : I ask again , hast thou Revealed thy Cause unto him ? I say hast thou Revealed thy Cause unto him ? For he that goeth to Law , for his Right , must not only go to a Lawyer , and say , Sir , I am in Trouble , and am to have a Tryal at Law with mine Enemy , pray undertake my Cause ; but he must also Reveal to his Lawyer his Cause . He must go to him , and tell him what is the Matter , how things stand , where the shooe pinches , and so . Thus did the Church of old , and thus doth every true Christian now . For tho nothing can be hid from him , yet he will have things out of thine own Mouth . He will have thee to Reveal thy Matters unto him , Mat. 20.32 . O Lord of Hosts , said Jeremy , that judgest righteously and tryest the Reins , and the Heart , let me see thy Vengeance on them , for unto thee have I revealed my Cause , Jer. 11.20 . And again , But O Lord of Hosts , that tryest the righteous , and seest the Reins and the Heart , let me see thy Vengeance on them , for unto thee have I opened my Cause , Chap. 20.12 . Seest thou here how Saints of old were wont to do ? How they did , not only in a general way intreat Christ to plead their Cause , but in a particular way , go to him and Reveal , or open their Cause unto him ? O 't is excellent to behold how some Sinners will do this , when they , get Christ and themselves in a Closet alone . When they upon their bare Knees are pouring out of their Souls before him : Or like the Woman in the Gospel , telling of him all the Truth . Mark 5. O Saith the Soul , Lord , I am come to thee upon an earnest Business , I am arrested by Satan ; the Bailiff was mine own Conscience , and I am like to be accused before the Judgment-Seat of God ; my Salvation lies at Stake ; I am questioned for my Interest in Heaven ; I am afraid of the Judge ; my Heart condemns me , 1 Joh. 3 : 20. Mi●e Enemy is subtil , and wanteth not Malice to prosecute me to Death , and then to Hell. Also , Lord , I am sensible the Law is against me , for indeed I have horribly sinned ; and thus and thus have I done . Here I lie open to Law , and there I lie open to Law ; Here I have gi●en the Adversary Advantage , and there he will surely have a hank against me : Lord I am distressed , undertake for me . And there are some things that thou must be acquainted with about thine Advocate , before thou wilt venture to go thus far with him . As , 1. Thou must know him to be a Friend and not an Enemy unto whom thou openest thy Heart ; and , until thou comest to know , That Christ is a Friend to thee , or to Souls in thy Condition , thou wilt never reveal thy Cause unto him : Not thy whole Cause unto him . And it is from this , That so many that have Soul-Causes hourly depending , before the Throne of God ; and th●t are in Danger , every day , of eternal Damnation , forbear to entertain Jesus Christ for their Advocate , and so wickedly conceal their Matters from him . But he that hideth his Sins shall not prosper , Prov. 28.13 . This therefore must first be believed by thee , before thou wilt reveal thy Cause unto him . 2. A Man , When his Estate is called into Question , I mean his Right and Title thereto , will be very cautious , specially if he also questions his Title to it himself , unto whom he reveals that Affair . He must know him to be one that is not only friendly , but faithful , to whom he reveals such a Secret as this . Why thus it is with Christ and the Soul. If the Soul is not somewhat perswaded of the Faithfulness of Christ , to wit , that if he can do him no good , he will do him no harm , he will never reveal his Cause unto him ; But will seek to hide his Counsel from the Lord. This therefore is another thing by which thou mayst know that thou hast Christ for thine Advocate ; If thou hast heartily , and in very Deed , revealed thy Cause unto him . Now they that do honestly reveal their Cause to their Lawyer , will endeavour to possess him , as I hinted before , with the worst : They will , with Words , make it as bad as they may , for , think they , by that Means I shall prepare him for the worst that mine Enemy can do . And thus Souls deal with Jesus Christ. See the fifty first Psalm , also the thirty eighth , with several others that might be named , and see if God's People have not done so . I said , saith David , That I would confess my Transgressions against my self , and thou forgavest the Iniquity of my Sin. But , Thirdly , Hast thou Jesus Christ for thine Advocate ? Or wou●dst thou know if thou h●●● ▪ Then I ask again hast thou committed thy Cause to him ? When a Man entertains his Lawyer to stand for him and to plead his Cause , he doth not only reveal , but commit his Cause unto him . I would seek unto him , says Eliphas to Job , and unto him would I commit my Cause , Job 5.8 . Now there is a Difference betwixt revealing my Cause , and committing of it to a Man. To reveal my Cause , is to open it to one , and to commit it to him , is to trust it in his Hand . Many a Man will reveal his Cause to him unto whom he will yet be afraid to commit it . But now , he that entertains a Lawyer , to plead his Cause , doth not only reveal , but commit his Cause unto him : As suppose Right to his Estate be called into Question ; why then he not only r●●eals his Cause to his Lawyer , but puts into his Hands his Evidences , Deeds , Leases , Mortgages , Bonds , or what else he hat● , to shew a Title to his Estate by . And thus doth the Christians deal with Christ : They deliver up all unto him , to wit , all their Signs , Evidences , Promises , and Assurances which they have thought they have had for Heaven and the Salvation of their Souls ; and have desired him to peruse , to search and try them every one , Psal. 139.23 . And if there be Iniquity in me , lead me in the way everlasting . This is committing of thy Cause to Christ , and this is the hardest Task of all : For the Man that doth thus , he trusteth Christ with all , and and implyeth that he will live and die , stand and fall , lose and win according as Christ will manage his Business , thus did Paul , 2 Tim. 1.12 . and thus Peter admonisheth us to do . Now he that doth this must be convinced , 1. Of the Ability of Jesus Christ to defend him : For a Man will not commit so great a Concern as his All is , to his Friend ; no , not to his Friend , be he never so faithful ; if he perceives not in him Ability to save him , and to preserve what he hath , against all the Cavils of an Enemy . And hence it is that the Ability of Jesus Christ as to the saving of his People , is so much insisted on in the Scripture : As , I have laid Help upon one that is mighty , Psal. 89.19 . I that speak in Righteousness , mighty to save , Isa. 63.1 . And again , I will send them a Saviour , and a great one , Chap. 19.20 . 2. As they must be convinced of his Ability to help them , so they must of his Courage . A Man that has Parts sufficient , may yet fail ●is Friend for want of Courage . Wherefore , the Courage and Greatness of Christ's Spirit , as to his undertaking of the Cause of his People , is also amply set out in Scripture . He shall not fail nor be discouraged until he hath set Judgment in the Earth : Vntil he hath brought Judgment into Victory , Isa. 42.4 . Mat 12.20 . 3. They must also be convinced of his Willingness to do this for them ; for tho one be able , and of Courage sufficient , yet , if he is not willing to undertake ones Cause , what is it the better ? Wherefore he declareth his Willingness also , and how ready he is to stand up , to plead the Cause of the Poor , and of them that are in want . The Lord will plead their Cause , and spoil the Soul of those that spoiled them , Prov. 22.23 . 4. They must also be convinced of this , That Christ is tender and will not be offended at the Dulness of his Client . Some Men can reveal their Cause to their Lawyers , better than some , and are more serviceable and handy in that Affair than others , but , saith the Christian , I am dull , and sorry that way , will not Christ be shuff and shy of me because of this ? Honest Heart , he hath a Supply of thy Defects in himself , and knoweth what thou wantest , and where the Shooe pinches , though thou art not able distinctly to open Matters to him . The Child is prickt with a Pin , and lies crying in the Mothers Lap , but cannot shew to its Mother where the Pin is , but there is pity enough in the Mother to supply this Defect of the Child : Wherefore she undresses it , opens it , searches every Clout from Head to the Foot of the Child , and so finds where the Pin is . Thus will thy Lawyer do , he will search and find out thy Difficulties ; and , where Satan seeketh an Advantage of thee , accordingly will provide his Remedy . 5. O but will he not be weary ? The Prophet complains of some that they weary God , Isa. 7.13 . And mine is a very cross and intricate Cause : I have wearied many a good Man while I have been telling my tale unto him : And I am afraid , That I shall also weary Jesus Christ. Answer , Soul , he suffered and did bear with the manners of Israel , forty Years in the Wilderness , Acts 13.18 . and hast thou tryed him half so long ? The good Souls that have gone before thee , have found him a tryed Stone , a sure one to be trusted to as to this , Isa. 28.16 . and the Prophet saith positively , That he fainteth not , neither is weary , and that there is no searching of his Vnderstanding , chap. 40.28 . let all these things prevail with thee , to believe , that if thou hast committed thy Cause unto him he will bring it to pass , to a good pass , to so good a pass , as will glorifie God , honour Christ , save thee , and shame the Devil . Fourthly . But fourthly , wouldest thou know whether Jesus Christ is thine Advocate ; whether he has taken in hand to plead thy Cause ? Then , I ask , Dost thou together with what has been mentioned before , wait upon him according to his Counsel , until things shall come to a legal Issue ! Thus must Clients do . There is a great many Turnings and Windings about Sutes and Tryals at Law ; the Enemy also with his Supersedes , Cavils , and Motions , often deferrs a speedy Issue . Wherefore , the Man , whose is the concern , must wait , as the Prophet said : I will look , said he unto the Lord , I will wait for the God of my Salvation . But how long , Prophet , wilt thou wait ? Why , says he , until he plead my Cause and execute Judgment for me , Mich. 7.7 , 8 , 9 , 10. Perhaps , When thy Cause is tryed , things for the present are upon this Issue . Thy Adversary indeed is cast , but whether thou shalt have an absolute Discharge , as Peter had , or a conditional one as David , 2 Sam. 12.10 , 11 , 14. and as the Corinthians had that 's the Question . True , thou shalt be compleatly saved at last , but yet whether 't is not best to leave to thee a Memento of God's Displeasure , against thy Sin , by awarding , that the Sword shall never depart from thy House ; or that some sore Sickness or other Distresses shall haunt thee as long as thou livest or perhaps that thou shalt walk without the Light of God●s Countenance , for several Years , and a Day . Now if any of these three things happen unto thee , thou must exercise Patience and wait . Thus did David , I waited patiently : And again , He exercises his Soul in this Vertue , saying , My Soul , wait thou only upon him , for my Expectation is from him , Psal. 62.5 . For now we are Judged of the Lord , that we may not be condemned with the World : And by this Judgment , ( though it sets us free from their Damnation ) yet we are involved in many Troubles : And perhaps must wait many a Day before we can know , That , as to the main , the Verdict hath gone on our Side . Thus therefore in order to thy waiting upon him , without fainting , it is meet , that thou shouldest know the Methods of him that manages thy Cause for thee , in Heaven ; And , suffer not Mistrust to break in and bear sway in thy Soul : For he will ( at length ) bring th●e forth to the Light , and thou shalt behold his Righteousness . She also that is thine Enemy shall see it , and Shame shall cover her that said unto thee , where is thy God ? But what is it to wait upon him according to his Counsel ? Answ. 1. To wait , is to be of good Courage ; to live in Expectation , and to look for Deliverance , tho thou hast sinn●● against thy God. Wait on the Lord , be of good Courage and he shall strengthen thy Heart : Wait I say on the Lord , Psal. 7.14 . Psal. 31.24 . 2. To wait upon him , is , to keep his way : To walk humbly in his Appointments . Wait on the Lord and keep his Way , and he shall exalt thee to inherit the Land , Psal. 37.3 . 3. To wait upon him , is , to observe and keep those Directions which he giveth thee ; to observe , even while he stands up to plead thy Cause . For without this , or not doing this , a Man may further marr his Cause in the Hand of him that is to plead it . Wherefore keep thee far from an evil Matter , have no Correspondence with thine Enemy ; walk humbly for the Wickedness that thou hast committed ; and loath and abhor thy self , for it in Dust and Ashes . To these things doth the Scripture every where direct us . 4. To wait , is also to encline , to harken to those further Directions which thou mayst receive , from the Mouth of thine Advocate , as to any fresh Matters that may forward , and expedite a good issue of thine Affair in the Court of Heaven . The want of this , was the Reason , that the Deliverance of Israel did linger so long in former times . O! Says he , that my People had harkened unto me , and Israel had walked in my Ways ; I should soon have subdued their Enemies , and turned mine Hand against their Adversaries . The Haters of the Lord should soon have submitted themselves : But their Time should have end●●ed forever , Psal. 81.13 , 14 , 15. 5. Also , if it tarry long , wait for it : Do not conclude that thy Cause is lost , because , at present , thou dost not hear from Court. Cry if thou wilt , O when wilt thou come unto me ! But never let such a wicked thought pass through thy Heart , saying , This Evil is of the Lord ; why should I wait upon the Lord any longer ? 2 King. 6.33 . 6. But , take heed that thou turnest not thy Waiting into Sleeping . Wait thou must , and wait patiently too , but yet wait with much longing , and Earnestness of Spirit to see , or hear how Matters go above . You may observe , that when a Man that dwells far down in the Country , and has some Business at the Term , in this or another of the Kings Courts , though he will wait his Lawyers time and conveniency , yet he will so wait , as still to enquire at the Post-house , or at the Carriers , or , if a Neighbour comes down , from Term , at his Mouth , for Letters , or any other Intelligence , if possibly he may arrive to know how his Cause speeds , and whether his Adversary , or he , has the day . Thus , I say , thou must wait upon thine Advocate : His Ordinances are his Post-house , his Ministers are his Carriers , where Tidings from Heaven are to be had , and where those that are sued , in that Court , by the Devil , may , at one time or another , hear from their Lawyer , their Advocate , how things are like to go . Wherefore , I say , wait , at the Posts of Wisdom's House ; go to Ordinances with Expectation to hear from thy Advocate there . For he will send , in due time ; Tho it tarry wait for it , because it will surely come and will not tarry , Hab. 2.1 , 2 , 3. And now , Soul , I have answered thy Request ; and , let me hear what thou sayst unto me . Soul. Truly , says the Soul , methinks , that by what you have said , I may have this blessed Jesus to be mine Advocate ; for , I think verily , I have entertained him to be mine Advocate ; I have also revealed my Cause unto him ; yea committed both it and my self unto him . And , as you say , I wait : O I wait ! And my Eyes fail with looking upward . Fain would I hear , how my Soul standeth in the Sight of God , and whether my Sins , which I have committed ( Since Light and Grace was given unto me ) be , by mine Advocate , taken out of the Hand of the Devil , and by mine Advocate , removed as far from me as the Ends of the Earth are asunder : Whether the Verdict has gone on my side . And what a Shout there was among the Angels when they saw it went well with me . But alas ! I have waited , and that a long time ; and have , as you advise , ran from Ordinance to minister , and from Minister to Ordinance , or , as you phrase it , from the Post to the Carrier , and from the Carrier to the Post-house , to see if I could hear ought from Heaven , how Matters went , about my Soul there . I have also asked those that pass by the way , if they saw him whom my Soul loveth , and if they had any thing to communicate to me , but nothing can I get or find but Generals ; as , that I have an Advocate there , and that he pleadeth the Cause of his People , and that he will throughly plead their Cause , but what he has done for Me , of that , as yet , I am ignorant . I doubt , if my Soul shall , by him , effectually be secured , that yet , a conditional Verdict will be awarded concerning me , and that much Bitter will be mixed with my Sweet , and that I must drink Gall and Wormwood for my Folly : For , if David and Asa , and Hezekiah , and such good Men , were so served , for their Sins , 2 Chron. 16.7 , 12. why should I look for other Dealing at the Hand of God ? But as to this , I will endeavour to bear the Indignation of the Lord because I have sinned against him , Isa. 39.3 , 8. and shall count it an infinite Mercy , if this Judgment comes to me from him , that I may not be condemned with the World , 1 Cor. 11.32 . I know , it is dreadful walking in Darkness , but if that also shall be the Lord's Lot upon me , I pray God I may have Faith enough to stay upon him till Death , and then will the Clouds blow over , and I shall see him , in the Light of the Living . Mine Enemy , the Devil , as you say , is of an inveagling Temper , and although he has accused me , before the Judgment-Seat of God , yet , when he comes to me , at any time , he glavers and flatters , as if he never did mean me harm : But , I think , 't is that he might get further Advantage against me . But I carry it now at a further distance than formerly ; and O that I was at the remotest Distance , not only from him , but also from that self of mine that laboureth with him for my undoing ! But , altho I say these things now , and to you , yet I have my solitary hours , and , in them , I have other strange thoughts . For thus I think ; my Cause is bad : I have sinned , and I have been vile . I am ashamed my self of mine own doings , and have given mine Enemy the best end of the Staff. The Law and Reason , and my Conscience , plead for him against me and all is true , he puts into his Charge against me , That I have sinned more times than there he Hairs on my Head. I know not of any thing that ever I did in my Life but it had flaw , or wrinkle , or Spot or some such thing in it . Mine Eyes have seen vileness in the best of my doings , what then , think you , must God needs see in them ? Nor can I do any thing yet , for all I know that I am accused by my Enemy before the Judgment seat of God , better than what already is imperfect . I lie down in my Shame , and my Confusion covers my Face , I have sinned , what shall I do unto thee , O thou Preserver of Men ! Jer. 3.24 , 25. Job 7.20 . Reply , Well Soul , I have heard what thou hast said , and , if all be true which thou hast said , it is good , and gives me Ground of Hope , That Jesus Christ is become thine Advocate . And , if that be so , no Doubt , but thy Tryal will come to a good Conclusion . And , be not afraid because of the Holiness of God ; for thine Advocate has this for his Advantage , that he pleads before a Judge that is just , and against an Enemy that is unholy and rejected . Nor let the thoughts of the badness of thy Cause terrifie thee over much . Cause thou hast indeed to be humble , and thou dost well to cover thy Face with Shame ; And , 't is no matter how base and vile thou art in thine own Eyes , provided that it comes not by renewed Acts of Rebellion , but through a spiritual Sight of thine Imperfections . Only , let me advise thee here to stop ; let not thy Shame , nor thy self-abasing Apprehension of thy self , drive thee from the firm and permanent Ground of Hope , which is the Promise , and the Doctrine of an Advocate with the Father . No , let not the Apprehension of the Badness of thy Cause do it for as much as he did never yet take Cause in Hand that was good , perfectly good of it self : And his Excellency is , to make a Man stand that has a bad Cause , yea he can make a bad Cause good , in a way of Justice and Righteousness . And , for thy further Encouragement in this Matter , I will here bring in the fourth chief Head , to wit , to shew , what excellent Privileges ( I mean over and above what has already been spoke of ) they have that are made Partakers of the Benefit of this Office. If any Man sin , we have an Advocate with the Father , Jesus Christ the righteous . First Priv. 1. Thy Advocate pleads to a Price paid , to a Propitiation made ; and this is a great Advantage . Yea he pleads to a Satisfaction made for all Wrongs done , or to be done , by his Elect : For by one Offering he hath perfected for-ever them that are sanctified , Heb. 10.14 . ver . 10. chap. 9.26 . By one Offering : That is , by the Offering of himself ; by one Offering once offered , once offered in the end of the World. This , I say , thine Advocate pleads . When Satan brings in fresh Accusations , for more Transgressions against the Law of God , he forceth not Christ to shift his first Plea , I say , he puts him not to his Shifts at all . For the Price , once paid , hath in it sufficient Value ( would God impute it to that end ) to take away the Sin of the whole World. There is a Man that hath Brethren , he is rich , and they are poor , ( and this is the Case 'twixt Christ and us ) and the rich Brother , goeth to his Father , and saith , thou art related to my Brethren with me ; and out of thy Store , I pray thee , let them have sufficient , and , for thy Satisfaction , I will put into thy Hand the whole of what I have , which perhaps is worth an hundred thousand Pounds by the Year ; and this other Sum , I also give , that they be not disinherited : Now will not this last his poor Brethren to spend upon a good while ? But Christ's Worth can never be drawn dry . Now , set the Case again , that some ill-conditioned Man should take Notice , that these poor Men live all upon the spend , ( and Saints do so ) and should come to the good Man's House , and complain to him of the spending of his Sons , and that while their elder Brother stands by : What do you think the elder Brother would reply , if he was as good-natured as Christ ? Why he would say , I have yet with my Father in store for my Brethren : Wherefore then seekest thou to stop his hand ? As he is just , he must give them for their Conveniency ; yea , and as for their Extravagancies , I have satisfied for them so well , that , however he afflicteth them , he will not disinherit them . I hope you will read and hear this , not like them that say , let us do evil that Good may come , but like those , whom the Love of Christ constrains to be better : however , this is the Childrens Bread , that which they have need of and without which they cannot live ; and they must have it tho Satan should put Pins into it , therewith to choak the Dogs . And , for the further clearing of this , I will present you with these few Considerations : 1. Those that are most sanctified , have yet , a Body of Sin and Death in them , Rom. 7.24 . and so also it will be while they continue in this World. 2. This Body of Sin , strives to break out , and will break out , to the polluting of the Conversation , ( if Saints be not the more watchful ) Chap. 6.12 . yea it has broke o●● in most sad Manner , and that in the strongest Saints , Gal. 5.17 . 3. Christ offereth no new Sacrifice for the Salvation of these his People ; for , being raised from the Dead , he dies no more , Rom 6.9 . So then , if Saints sin they must be saved ( if saved at all ) by Virtue of the Offering already offered ; and if so , then all Christ's Pleas , as an Advocate , are grounded upon that one Offering , which before , as a Priest , he presented God with , for the taking away of Sin. So then , Christians l●●e upon this old Stock , their T●●●sgressions are forgiven for the Sake of 〈◊〉 ●o●th , that ye● 〈◊〉 ●inds in the Offering that Christ hath o●●●red . And all Christ's Pleading● as an Advocate , are grounded upon the Sufficiency , 〈◊〉 Worth of that one Sacrifice . I mean all his Pleadings with his Father , as to the Charge , which the Accuser brings in agai● 〈◊〉 ●hem . For , tho thou art a Man of Infirmity ; and so incident to nothing , as to stumble and fall , if Grace doth not pr●●●● and it always preventeth not ; ) yet the 〈…〉 Worth of the Price that was once paid for thee , is not yet worn out , and Christ , as an Advocate , still pleadeth ( as Occasion is given ) that , with Success , 〈◊〉 thy Salvation . And this Privilege they 〈…〉 indeed have Christ for their Advo●●●● 〈…〉 I put it here in the first Place , because all other do depend upon it . Priv. 2. Secondly , Thine Advocate , as he pleadeth a Price already paid , so , and therefore , he pleads for himself as for thee . We are all concerned in one bottom ; if he sinks we sink , if we sink he sinks . Give me leave to make out my meaning . 1. Christ pleads the Value and Virtue of the Price of his Blood and Sacrifice for 〈◊〉 And admit of this horrible Supposition , a little for Argument's Sake , That tho Christ pleads the Worth of what , as Priest , he offereth , yet , the Soul , for whom he so pleads , perishes eternally . Now where lieth the Fault ? In Sin ; you say tru●● ; but it is , because there was more Virtue in Sin to damn , than there w●●● 〈◊〉 ▪ Blood pleaded by Christ , to save : 〈…〉 pleaded his Merit , he put it into the Balance against Sin , but Sin hath weighed down the Soul of the Sinner to Hell , notwithstanding the Weight of Merit that he did p●● i● against it . Now , what 's the Result but that the Advocate goes down , as well as we , we to Hell , and he in Esteem ? Wherefore , I say , he is concerned with us , his Credit , his Honour , his Glory , and Renown , flies all away , if those , for whom he pleads , as an Advocate , perish for want of Worth , in his Sacrifice pleaded : 〈◊〉 shall this ever be said of Christ , or will it be found , that any , for whom Christ , as Advocate , pleads , yet perish for want of Worth in the Price , or of Neglect in the Advocate to plead it ? No , no , himself is concerned , and that as to his own Reputation and Honour , and as to the Value , and Virtue of his Blood , nor will he lose these for want of pleading for them concerned in this Office. 2. I argue again : Christ , as Advocate , must needs be concerned in his Plea ; for that every one , for whose Salvation he advocates , is his own . So then , if he loses , he loses his own , his Substance & Inheritance . Thus if he lose the whole , and if he lose a part , one , any one of his own , he loseth part of his All , and of his Fulness : Wherefore , we may well think , that Christ , as Advocate , is concerned , 〈◊〉 concerned with his People , and therefore will thoroughly plead their Cause . Suppose a Man should have an Horse , tho ●ame , and a piece of Ground , tho somewhat barren ; yet , if any should attempt to take these away , he would not sit still and so lose his own . No , saith he , since they are mine own , they shall cost me five times more than they are worth , but I will maintain my Right . I have seen Men , sometimes , strongly ingaged in Law for that , which , when considered by itself , one would think , was not worth regarding . But when I have asked them , why so concerned for a thing of so little Esteem ? They have answered , O! 'T is some of that by which I hold a Title of Honour , or my Right to a greater in come , and therefore I will not lose it . Why , thus is Christ engaged ; what he pleads for , is his own , his All , his Fulness ; yea , 't is that by which he holds his Royalty , for he is King of Saints , Rev. 15 3. Joh. 6.37 , 38 , 39. Psal. 16.5 , 6. 'T is part of his Estate ▪ and that by which he holds some of his Titles of Honour , Eph. 5.6 . Jer. 51.34 . Rom. 11.26 . Heb. 2.10 . Saviour , Redeemer , Deliverer and Captain , are some of his Titles of Honour : But , if he loseth any of those , upon whose Account he weareth these Titles of Honour , for want of Virtue in his Plea , or for want of Worth in his Blood , he loseth his own ; and not only so , but also Part of his Royalty ; and does also diminish , and l●y a blot upon his glorious Titles of Honour . And he is jealous of his Honour , his Honour he will not give to another . Wherefore , he will not , ( be not afraid ) he never will leave nor forsake those , who have given themselves unto him , and for whom he is become an Advocate with the Father , to plead their Cause : Even because thou art one , one of his own , one by whom he holdeth his glorious Titles of Honour . Obj. O but I am but one , and a very sorry one too : And what 's one , specially such an one as I am ? Can there be a miss of the Loss of such an one ? Answ. One and one makes two , and so ad infinitum . Christ cannot lose one , but as he may lose more , and so , in Conclusion , lose all . But of all that God has given him he will lose nothing , Joh. 6.38 , 39. Besides , to lose one , would encourage Satan , disparage his own Wisdom , make him uncapable of giving in , at the Day of Account , the whole tale to God , of those that he has given him . Further , this would dishearten Sinners and make them afraid of venturing their Cause , and their Souls in his Hand ; and would , as I said before , either prove his Propitiation , in some Sense , ineffectual , or else himself defective in his pleading of it . But , none of these things must be supposed . He will throughly plead the Cause of his People , Mic. 7. execute Judgment for them , bring them out to the Light , and cause them to behold his Righteousness . Priv. 3. Thirdly , The Plea of Satan is groundess ; and that 's another Privilege . For , albeit thou hast sinned , yet , since Christ before has paid thy Debt , and also paid for more ; since thou hast not yet run beyond the Price of thy Redemption ; it must be concluded , That Satan wants a good bottom to ground his Plea upon , and therefore must , in Conclusion , fail of his Design . True , there is Sin committed , there is a Law transgressed ; but there is also a Satisfaction for this Transgression , and that which super-abounds . So ●ho there be Sin , yet there wants a Foundation for a Plea. Joshua was cloathed with filthy Garments , but Christ had other Garments prepared for him ; Change of Raiment : Wherefore Iniquity , as to the Charge of Satan , vanishes . And the Angel answered and said , Take away the filthy Garments from him , [ This intimates that there was no Ground , no sufficient Ground for Satan's Charge ; ] and to him , he said , behold , I have caused thine Iniquity to pass from thee , and will cloath thee with Change of Raiment , Josh. 3.4 . Now , if there be no Ground , no sound and sufficient Ground , to build a Charge against the Child upon , I mean , As to Eternal Condemnation , for that 's the thing contended for ; then , as I said , Satan must fall like Lightning to the Ground , and be cast over the Bar , as a corrupt , and illegal Pleader : But this is so , as , in part , is proved already , and will be further made out by that which follows . They that have , indeed , Christ to be their Advocate are themselves , by Virtue of another Law , than that against which they have sinned , secured from the Charge that Satan brings in against them . I granted before that the Child of God has sinned , and that there is a Law that condemneth for this Sin : But here is the thing , this Child is removed by an Act of Grace into , and under another Law. For we are not under the Law , Rom. 6.14 . chap. 8.1 . and so consequently there is now no Condemnation for them : Wherefore , when God speaketh of his dealing with his , he saith , it shall not be by their Covenant , Ezek. 16.61 . That is , not by that of the Law ; they then being not under the Law. What if a Plea be commenced against them , a Plea for Sin , and they have committed Sin ; a Plea grounded upon the Law , and the Law takes Cognisance of their Sin ? Yet , I say , the Plea wants a good bottom , for that the Person , thus accused , is put under another Law. Hence he says , Sin shall not have Dominion over you , for you are not under the Law. If the Child was under the Law , Satan's Charge would be good , because it would have a substantial Ground of Support , but since the Child is dead to the Law , Gal. 2.16 . and that also dead to him ; for both are true , as to Condemnation , Rom. 7.6 . how can it be that Satan should have a sufficient Ground for his Charge , tho he should have Matter of Fact , sufficient Matter of Fact , that is Sin ? for by his change of Relation , he is put out of the reach of that Law. There is a Woman , a Widow , that oweth a Sum of Money , and she is threatned to be sued for the Debt ; now what doth she , but marrieth ; so , when the Action is commenced against her as a Widow , the Law finds her a married Woman , what now can be done ? Nothing to her , she is not who she was , she is delivered from that State by her Marriage . If any thing be done , it must be done to her Husband . But , if Satan will sue Christ , for my Debt , he oweth him nothing : And , as for what the Law can claim of me , while I was under it , Christ has delivered me by Redemption , from that Curse , being made a Curse for me , Gal. 3.13 . Now , the Covenant into which I am brought , by Grace , by which also I am secured from the Law , is not a Law of Sin and Death , as that is from under which I am brought , Rom. 8.2 . but a Law of Grace and Life ; so that Satan cannot come at me , by that Law and by Grace , I am by th●t secured also from the Hand , and Mouth and S●ing● of all other : I mean still as to an eternal Concern . Wherefore God saith , if we break his Law , the Law of Works , he will visit our Sin with a Rod , and our Iniquity with Stripes , but his Covenant , his new Covenant , will he not break , Psal. 89.30 , 31 , 32 , 33 , 34 , 35 , 36 , 37. but will still keep close to that , and so secure us from eternal Condemnation . Christ also is made the Mediator of tha Covenant , and therefore an Advocate by that : For his Priestly Office , and Advocateship are included by his Mediation . Wherefore , when Satan pleads by the Old , Christ pleads by the new Covenant , for the Sake of which , the Old one is removed . In that he saith , A new Covenant , he hath made the first Old ; now , that which decayeth and waxeth old , is ready to vanish away , Heb 8.13 . So then , the Ground of Plea is with Jesus Christ , and not with our Accuser . Now what doth Christ plead , and what is the Ground of his Plea ? Why , he pleads for Exemption and Freedom from Condemnation , tho by the Law of Works , his Children have deserved it : And the Ground for this his Plea , as to Law , is , the Matter of the Covenant it self . For thus it runs , For I will be merciful to their Vnrighteousness , and their Sins and Iniquities will I remember no more , ver . 12. Now here is a Foundation , a Foundation in Law , for our Advocate to build his Plea upon ; a Foundation in a Law not to be moved , or removed , or made to give Place , as that is forced to do , upon which Satan grounds his Plea against us . Men , when they plead before a Judge , use to plead matter of Law. Now , suppose there is an old Law in the Realm by which Men deserve to be condemned to Death ; and there is a new Law in this Realm , that secureth Men from that Condemnation , which belongs to them by the old ; and suppose also that I am compleatly comprehended by all the Provisoes of the new Law , and not , by any tittle thereof , excluded from a share therein : And suppose again , that I have a brangling Adversary that pursues me by the old Law , which yet cannot in Right touch me , because I am Interested in the New ; my Advocate also is one that plead● by the new Law , where only there is a Ground of Plea : Shall not now mine Adversary feel the Power of his Plea to the delivering of me , and the putting of him to Shame ? Yes verily , specially since the Plea is good , the Judge just ; nor can the Enemy find any Ground for a Dem●● to be put in against my present Discharge in open Court , and that by Proclamation : Specially since my Advocate has also , by his Blood , fully satisfied the old Law , that he might establish the New , Heb. 10 9 , 10 , 11 , 12. Priv. 4. Fourthly , Since that which goeth before is true , it follows , That he that entereth his Plea against the Children must needs be overthrown . For always , before just Judges 't is the Right that taketh place . Judge the right , O Lord , said David , or let my Sentence come forth from thee , according to the Law of Grace . And he that knows what strong Ground , or bottom our Advocate has for his Pleadings , and how Satan's Accusations are without sound Foundation , will not be afraid , he speaking in Christ , to say , I appeal to God Almighty , since Christ is my Advocate by the new Law , whether I ought to be condemned to Death and Hell for what Satan pleads against me by the Old. Satan urgeth that we have sinned , but Christ pleads to his propitiatory Sacrifice , and so Satan is over-thrown . Satan pleads the Law of Works , but Christ pleads the Law of Grace : Further , Satan pleads , the Justice and Holiness of God against us : & there , the Accuser is over-thrown again . And to them Christ appeals , and his Appeal is good , since the Law testifies to the● sufficiency of the Satisfaction that Christ has made thereto by his Obedience , Rom. 3.22 , ●3 . & also , since by another Covenant God himself has given us to Jesus Christ , & so delivered us from the Old. Wherefore you read nothing as an effect of Satans pleading against us , but that his Mouth is stopp'd ; as appears by the 3. of Zechariah , and that he is cast ; yea cast down , as you have it in the 12. of the Revelations . Indeed when God admits not , when Christ wills not to be an Advocate , and when Satan is bid stand at the right Hand of one accused , Psal. 109.6 , 7. to inforce , by pleading against him , the things charged on him by the Law ; then he can prevail , prevail for-ever against such a wretched one : But , when Christ stands up to plead , when Christ espouses this or that Man's Cause ; then Satan must retreat , then he must go down . And this necessarily flows from the Text , we have an Advocate , a prevailing one , one that never lost Cause , one that always puts the Childrens Enemy to the rout before the Judgment-seat of God. This therefore is another Privilege that they have , who have Jesus Christ for their Advocate : Their Enemy must n●eds be overthrown , because both Law and Justice is on the other side . Priv. 5 Fifthly , Thine Advocate has pity for thee , and g●eat Indignation against thine Accuser : And these are two excellent things . When a Lawyer hath pity for a Man , whose Cause he pleadeth , it will ingage him much ; but when he has Indignation also against the Man's Accuser , this will yet engage him more . Now , Christ has both these , and that not of Humour , but by Grace , and Justice ; Grace to us , and Justice to our Accuser . He came down from Heaven that he might be a Priest , and returned thither again , to be Priest and Advocate for his : And in both these Offices , he levelleth his whole Force and Power against thine Accuser . For this Cause was the Son of God manifest , that he might destroy the Works of the Devil , Joh. 3.8 . Cunning Men will , if they can , entertain such an one to be their Advocate , who has a particular Quarrel against their Adversary : For thus , think they , he that is such , will not only plead for me , but for himself , and to right his own Wrongs also , and , since ( if it be so , and it is so here ) my Concerns and my Advocate 's are interwoven , I am like to fare much the better , for the Anger that is conceived in his Heart against him . And this , I say , is the Childrens Case ; their Advocate , counteth their Accuser his greatest Enemy , a●d waiteth for a time to take Vengeance , and he usually then takes the opportunity , when he has ought to do for his People against him . Hence he says , The D●y of Vengeance is in my Heart and the Year of my redeemed is come , Isa 63.3 , 4. I do not say that this Revenge of Christ , is , as oft times is a Mans , of Spite , Prejudice , or other irregular lettings out of Passions ; but it ariseth from Righteousness and Truth . Nor can it be , but that Jesus must have a Desire to take Vengeance on his Enemy and ours , since Holiness is in him , to the utmost bounds of Perfection . And I say again , that in all his Pleading , as an Advocate , as well as in his offering as a Priest , he has a hot and slaming Desire and Design to ●ight himself upon his F●● and ours . Hence he triumphed over him , when he died for us upon the Cross , and designed the spoiling of his Principality , while he poured out his Blood for us before the Face of God , Col. 2.14 , 15. we then have this Advantage more , in that Christ is our Advocate , our Enemy is also his , and the Lord Jesus counts him so . Priv. 6. Sixthly , As thine Advocate , so thy Judge holdeth thine Accuser for his Enemy also . For it is not of Love to Righteousness and Justice that Satan accuseth us to God , but that he may destroy the Workmanship of God. Wherefore he also sighteth against God , when he accuseth the Children . And this thy Father knows right well : He must therefore needs distinguish between the Charge , and the Mind that brings it : Specially when what is charged upon us is under the gracious Pr●mise of a Pardon ( as I have shewed it is . ) Shall not the Judge then hear his Son , ( for our Advocate is his Son ) in the Cause of one that he favours , and that he justly can against an Enemy , who seeks his Dishonour , and the Destruction of his eternal Designs of Grace ? A Mention of the Judges Son , goes far with Country-men , and great striving there is , with them , who have great Enemies and bad Causes , to get the Judges Son to plead ; promising themselves that the Judge is as like to hear him , and to yield a Verdict to his Plea , as to any other Lawyer . But what now shall we say concerning our Judge's Son , who takes part , not only with his Children , but with him , and with Law and Justice , in pleading against our Accuser ? Yea , what shall we say when both Judge , and Advocate and Law are all bent to make our Persons stand and escape , whatever , and how truly soever the Charge and Accusation is , by which we are assaulted of the Devil . And yet , all this is true , wherefore here is another Privilege of them that have Jesus for their Advocate . Priv. 7. Seventhly , Another Privilege that they have , who have Jesus Christ for their Advocate , is , That he is undaunted and of a good Courage , as to the Cause which he undertakes : For that 's a requisite Qualification for a Lawyer , to be bold and undaunted in a Man's Cause : Such an one is coveted , especially by him that knows he has a brazen-faced Antagonist . Wherefore he saith that he will set his Face like a Flint , Isa. 50.5 , 6 , 7. when he stands up to plead the Cause of his People . Lawyers , of all Men , need this Courage , and to be above others Men of hard Fore-heads , because of the Affronts that sometimes they meet with , be their Cause never so good ▪ in the Face , sometimes , of the chief of a Kingdom . Now Christ is our Lawyer and stands up to plead , not only sometimes , but always for his People , before the God of Gods , and that not in a Corner , but while all the Host of Heaven stands by both on the right Hand and on the Left. Nor is it to be doubted , but that our Accuser brings many a sore Charge against us , into the Court : But , however , we have an Advocate that is valiant and courageous : One that will not fail nor be discouraged till he has brought Judgment into Victory . Hence John inserts his Name , saying , If any Man sin , we have an Advocate with the Father , Jesus Christ. Men love to understand a Man , before they commit their Cause unto him , to wit , whether he be fitly qualified for their Business . Well , here 's an Advocate propounded ; an Advocate to plead our Cause against our Foe . But what is he ? What 's his Name ? Is he qualified for my Business ? The Answer is , 't is Jesus Christ. How ! Jesus Christ ! What , that old Friend of Publicans and Sinners ! Jesus Christ ! He used never to fail , he used to set his Face like a Flint against Satan , when he pleadeth the Cause of his People . Is it Jesus Christ , says the knowing Soul , then he shall be mine Advocate ? For my part , I have often wondred , when I have considered , what sad Causes Jesus Christ sometimes takes in Hand , and for what sad Souls he sometimes pleads with God his Father ; he had need of a Face as hard as Flint , else how could he bear up in that Work , in which , for us , sometimes he is employed . A Work enough to make Angels blush . Some , indeed , will lightly put off this , and say , it is his Office , but I say , his Office notwithstanding , the Work in it self is hard , exceeding hard ; when he went to die , had he not despised the Shame , he had turned his Back upon the Cross , and left us in our Blood : And now it is his turn to plead , the Case would be the same , only he can make Argument upon that , which to us seems to yield no Argument at all , to take Courage to plead for a Joshua , for a Joshua cloathed , cloathed with filthy Garments . He , saith he , that is ashamed of me and my Words in this adulterous Generation , of him will I be ashamed , &c. Mark 8.38 . Hence it follows that Christ will be ashamed of some , but why not ashamed of othe●s ? It is not because their Cause is good , but because they are kept from denying of him professedly ; wherefore , for such , he will force himself and will set his Face like a Flint , and will , without Shame , own , plead , and improve his Interest with God for them , even for them , whose Cause is so horribly bad and gross , that themselves do blush while they think thereof . But what will not Love do ? What will not Love bear with ? And what will not Love suffer ? Of all the Offices of Jesus Christ , I think this tryeth him as much as any . True , his offering himself in Sacrifice , tryed him greatly , but that was but for a while ; his grapling as a Captain with the Curse and Death and Hell tryed him much , but that also was but for a while : But this Office of being an Advocate , tho it meeteth not with such sudden Depths of Trouble , yet , what it wants in Shortness it may meet with in length of time . I know Christ being raised from the Dead , dies no more . Yet he has not left off , tho in Heaven , to do some works of Service for his Saints on Earth : For there he pleads as an Advocate , or Lawyer for his People , Heb. 8.1 , 2. And let it be , that he has no Cause of Shame , when he standeth thus up to plead for so vile a Wretch as I , who have so vilely sinned ; yet I have Cause to think , that well he may , and to hold my Hands before my Face for Shame : and to be confounded with Shame , while he , to fetch me off from Condemnation for my Transgressions , sets his Face like a Flint to plead for me , with God , and against my Accuser . But thus much for the Seventh Privilege that they have by Christ , who have him for their Advocate . Priv. 8. Eightly , Another Privilege that they have , who have Jesus Christ to be their Advocate , is this ; He is always ready , always in Court , always with the Judge , then and there to oppose , if our Accuser comes , and to plead against him what is pleadable for his Children . And this the Text implies , where it saith , we have an Advocate with the Father : Always with the Father . Some Lawyers , tho they are otherwise able and shrewd , yet not being always in Court , and ready , do suffer their poor Clients to be baffled and nonsuited by their Adversary ; yea it so comes to pass , because of this Neglect , that a Judgment is got out against them , for whom they have undertaken to plead , to their great Perplexity and Damage . But no such opportunity can Satan have of our Advocate , for he is with the Father , always with the Father ; as to be a Priest , so to be an Advocate : We have an Advocate with the Father . It is said of the Priests , they wait at the Altar , and that they give Attendance there , 1 Cor. 9.13 . also of the Magistrate , that , as to his Office , he should attend continually on this very thing . And as these , so Christ , as to his Office of an Advocate , attends continually upon that Office with his Father , Rom. 13.6 . we have an Advocate with the Father ; always with the Father . And truly such an Advocate becomes the Children of God , because of the Vigilancy of their Enemy : For 't is said of him , that he accuseth us Day and Night , Rev. 12.10 . So unweariedly doth he both seek and pursue our Destruction . But behold , how we are provided for him , we have an Advocate with the Father . If he comes a-Days , our Advocate is with the Father ; if he comes a-Nights , our Advocate is with the Father . Thus then is our Advocate ready to put check to Satan , come he when he will , or can , to accuse us to the Father . Wherefore these two Texts are greatly to be minded ; one of them for that it shews us the Restlessness of our Enemy , the other for that it shews us the Diligence of our Advocate . That also in the Hebrews shews us the Carefulness of our Advocate , where it saith , He is gone into Heaven , Now to appear in the Presence of God for us , Heb. 9.24 . Now , just the time present . Now , the time always present : Now , let Satan come when he will. Nor is it to be omitted , that this Word , that thus specifies the time , the present time , doth also conclude it to be that time in which we are imperfect in Grace , in which we have many failings , in which we are tempted and accused of the Devil to God : This is the time , and in it , and every whit of it , he now appeareth in the Presence of God for us . O the Diligence of our Enemy ! O the Diligence of our Friend , the one against us , the other for us , and that continually . If any Man sin , we have an Advocate with the Father , Jesus Christ the righteous . This then , that Jesus Christ is always an Advocate with the Father for us , and so continually ready to put a check to every Accusation that Satan brings into the Presence of God against us , is another of the Privileges that they have , who have Jesus Christ for their Advocate . Priv. 9. Ninthly , Another Privilege that they have , who have Jesus Christ to be their Advocate , is this , He is such an one that will not by Bribes , by Flattery nor fair Pretences , be turned aside from pursuing of his Clients Business . This was the Fault of Lawyers in old time , that they would wrest Judgment for a Bribe : Hence the holy one complained , That a Bribe did use to blind the Eyes of the Wise , and pervert the Judgment of the Righteous , 1 Sam. 12.3 . Amos 5.12 . Deut. 16.19 . There are three things in Judgment , that a Lawyer must take heed of : One is the Nature of the Offence , the other is the meaning , and intendment of the Law-makers , and a third is to plead for them in Danger without Respect to Affliction or Reward . And this is the Excellency of our Advocate , he will not , cannot be byassed to turn aside from doing Judgment . And this the Apostle intendeth when he calleth our Advocate , Jesus Christ the righteous . We have an Advocate with the Father , Jesus Christ the righteous . Or as another Prophet calls him , to wit , The Just Lord , one that will do no Iniquity , that is , no Unrighteousness , in Judgment , Zeph. 3.5 . He will not be provoked to do it , neither by the continual Sollicitations of thine Enemy , nor by thy continual Provocations , wherewith , by Reason of thy infirm Condition , thou dost often tempt him to do it . And remember , that thy Advocate pleads by the new Covenant , and thine Adversary accuses by the Old ; and again remember that the new Covenant is better and more richly provided with Grounds of pleading for our Pardon and Salvation , than the old can be with Grounds for a Charge to be brought in by the Devil against us , suppose our Sin be never so heinous . 'T is a better Covenant , established upon better Promises . Now put these two together ; namely that Jesus Christ is righteous , and will not swerve in Judgment : Also that he pleads for us by the new Law , with which Satan hath nothing to do , nor ( had he ) can he by it , bring in a Plea against us , Jer. 31.29 , 30 , 31 , 32 , 33 , 34. Ezek. 36.25 , 26 , 27 , 28 , 29 , 30. Heb. 8.8 , 9 , 10 , 11 , 12 , 13. because that Law in the very body of it , consists in free Promises of giving Grace unto us , and of an everlasting Forgiveness of our Sin. O Children , your Advocate will stick to the Law , to the new Law , to the new and everlasting Covenant , and will not admit that any thing should be pleaded by our Foe , that is inconsistent with the Promise of the Gift of Grace , and of the Remission of all Sin. This therefore is another Privilege that they are made Pertakers of who have Jesus Christ to be their Advocate . He is just , he is righteous , he is Jesus Christ the righteous . He will not be turned aside to judge awry , either of the Crime , the Law , or for Favour or Affection . Nor is there any sin , but what is pardonable , committed by those that have chosen Jesus Christ to be their Advocate . Priv. 10. Tenthly , Another Privilege that they have , who have Jesus Christ to be their Advocate , is this , The Father has made him , even him that is thine Advocate , the Vmpire and Judge in all Matters that have , do or shall fall out 'twixt him and us . Mark this well . For when the Judge himself , before whom I am accused , shall make mine Advocate the Judge of the Nature of the Crime , for which I am accused , and of matter of Law , by which I am accused , to wit , whether it ▪ is in Force against me , to Condemnation , or whether , by the Law of Grace , I am set free : ( specially , since before my Advocate has espoused my Cause , promised me Deliverance , and pleaded my Right to the State of eternal Life ) must it not now go well with me ? Yes , verily . The Judge then making thine Advocate the Judge , for he hath committed all Judgment unto the Son , Joh. 5.22 . hath done it also for thy Sake , who hast chosen him to be thine Advocate . 'T was a great thing that happened to Israel , when Joseph was become their Advocate , and when Pharoah had made him a Judge : Thou , says he , shalt be over my House , and according to thy Word shall all my People be ruled . See , I have set thee over all the Land of Egypt ; and without thee shall no Man lift up his Hand or Foot in all the Land of Aegypt : Only in the Throne , I will be greater than thou , Gen. 41.39 , 4● , 44. Joseph in this was a type of Christ , and his Goverment here , of the Government of Christ for his Church . Kings seldom make a Man's Judge his Advocate ; they seldom leave the Issue of the whole Affair to the Arbitration of the poor Man's Lawyer . But , when they do , methinks it should even go to the Hearts desire of the Client , whose the Advocate is : Specially when as I said before , the Cause of the Client is become the Concern of the Advocate ; and that they are both wrapt up in the self same Interest ; yea , when the Judge himself also is therein concerned : And yet thus it is with that Soul who has Jesus Christ for his Advocate . What sayst thou poor Heart to this ? The Judge , to wit , the God of Heaven , has made thy Advocate Arbitrator in thy Business : He is to judge , God has referred the Matter to him , and he has a Concern in thy Concern , an Interest in thy good speed . Christian Man , dost thou hear ? Thou hast put thy Cause into the Hand of Jesus Christ , and hast chosen him to be thine Advocate to plead for thee before God and against thy Adversary ; and God has referred the Judgment of that Matter to thy Advocate ; so that he has Power to determine the Matter . I know Satan is not pleased with this , he had rather things should have been referred to himself , and then woe had been to the Child of God : But , I say , God has referred the Business to Jesus Christ , has made him Vmpire , and Judge in thine Affair . Art thou also willing that he should decide the Matter ? Canst thou say unto him as David , Judge me , and plead my Cause , O Lord , Psal. 43.1 . O the Care of God towards his People , and the Desire of their Welfare . He has provided them an Advocate , and he has referred all Causes , and things , that may by Satan be objected and brought in against us , to the Judgment and Sentence of Christ our Advocate . But , to come to a Conclusion for this , and therefore , Priv. 11. Eleventhly , The Advantage that he has , that has the Lord Jesus for his Advocate , therefore is very great . Thy Advocate has the Cause , has the Law , has the Judge , has the Purse , and so consequently has all that is requisite for an Advocate to have . Since together with these , he has Heart , he has Wisdom , he has Courage , and Loves to make the best Improvement of his Advantages , for the benefit of his Client . And that which adds to all , is , he can prove the Debt paid , about which Satan makes such ado ; a Price given for the Ramsom of my Soul , and for the Pardon of my Sins . Lawyers do use to make a great Matter of it , when they can prove , That that very Debt is paid , for which their Client is sued at the Law. Now this Christ Jesus himself is Witness to : Yea , he himself has paid it , and that out of his own Purse , for us , with his own Hands , before and upon the Mercy-Seat according as the Law requireth , Lev. 16.13 , 14 , 15. Heb. 9.11.14.15 , 16 , 23 , 24. what then can accrue to our Enemy , or what Advantage can he get by his thus vexing and troubling of the Children of the most High ? Certainly nothing , but , as has been said already , to be cast down . For the Kingdom of our God , which is a Kingdom of Grace , and the Power of his Christ will prevail . Sampson's Power lay in his Hair , but Christ's Power , his Power to deliver us from the Accusation and Charge of Satan , lieth in the Worth of his Undertakings . And hence it is said again and they overcame him by the Blood of the Lamb , Rev. 12.10 , 11 , 12. and he was cast out , and down . And thus much for the Privileges that those are made Pertakers of who have Jesus Christ to be their Advocate . I come now to the Sixth & last thing , which is , to shew you , what Necessity there is that Christ should be our Advocate . That Christ should be a Priest to offer Sacrifice , a King to rule , and a Prophet to teach , All seeing Men acknowledge , is of Necessity ; but , that he should be an Advocate , a Pleader for his People , few see the Reason of it . But he is an Advocate , and as an Advocate , has a Work and Imploy distinct from his Priestly , Kingly , or prophetical Office : John says , he is our Advocate , and signifieth also the Nature of his Work as such , in that very Place , where he asserteth his Office. As also I have shew'd you in that which goes before : But , having already shewed you the Nature , I will now shew you the Necessity of this Office. First , it is necessary , for the more full and ample Vindication of the Justice of God , against all the Cavils of the infernal Spirits . Christ died on Earth , to declare the Justice of God to Men , in his justifying of the ungodly . God standeth upon the Vindication of his Justice , as well as upon the Act thereof : Hence the Holy Ghost , by the Prophets and Apostles , so largely disputeth for the Vindication thereof , Rom. 3.24 . Isa. Jer. Mal. While it asserteth the reality of the pardon of sin , the justification of the unworthy , and their glorification with God , Rom. 3 chap. 4. chap. 8. Gal. 3 and 4. I say , w●●●e it disputeth the justness of thi● high Act of God , against the cavils of implacable s●●ners ▪ Now the Prophets and Apostles in those Disputes by which they seek to vindicate the Justice of God , in the Salvation of sinners , are not only Ministers of God to us , but Advocates for him : Since , as Elihu has it , They speak on God's behalf , Job 36.2 . Or , as the Margent has it , I will shew thee that there are yet Words for God ; Words to be spoken , and pleaded against his Enemies , for the justification of his Actions . Now , as it is necessary , that there should be Advocates , for God on Earth , to plead for his Justice and Holiness , while he saveth sinners , against the cavils of an ungodly People ; so it is necessary that there should be an Advocate also in Heaven , that may there vindicate the same Justice and Holiness of God , from all those Charges that the fallen Angels are apt to charge it with , while it consenteth that we , tho ungodly , should be saved . That the fallen Angels are bold enough to charge God , to his Face , with Vnjustness of Language , is evident in the first and second of Job : And , that they should not be as bold to charge him with Unjustness of Actions , nothing can be shewed to the contrary : Further , that God seeks to clear himself of this unjust Charge of Satan , is as manifest ; for all the Troubles of his Servant Job were chiefly for that purpose : And why he should have one also in Heaven , to plead for the Justness of his Doings , in the Forgiveness and Salvation of Sinners , appears also as necessary , even because there is one , even an Advocate with the Father , or on the Father's Side , seeking to vindicate his Justice , while he pleadeth with him , for us , against the Devil and his Objections . God is wonderfully pleased with his Design in the saving of Sinners ; it pleases him at the Heart : And since he also is infinitely just , there is need , that an Advocate should be appointed to shew , how in a Way of Justice , as well as Mercy , the Sinner may be saved . The good Angels did not at first see so far into the Mysteries of the Gospel of the Grace of God , but that they needed further Light therein , for the Vindication of their Lord , as Servants : Wherefore they yet did pry , and look narrowly into it further , and also bowed their Heads and Hearts to learn yet more , by the Church , of the manifold Wisdom of God , 1 Pet. 1.12 . Eph. 3.9 , 10. And if the standing Angels were not yet , to the utmost , perfect in the Knowledge of this Mistery , ( and yet surely they must know more thereof , than those that fell could do , ) no Wonder if those Devils , whose emnity could not but animate their Ignorance , made , and do make their Cavils against Justice , insinuating that it is not impartial and exact , because it , as it is just , justifieth the ungodly . That Satan will quarrel with God , I have shewed you , and that he will also dispute against his Works with the holy Angels , is more than intimated by the Apostle Jude , Jude 9. And why not quarrel with , and accuse the Justice of God as unrighteous for consenting to the Salvation of Sinners ? Since his best Qualifications are most profound and prodigious Attempts to dethrone the Lord God of his Power and Glory . Nay all this is evident since we have an Advocate with the Father , Jesus Christ the righteous . And again , I say , 't is evident that one part of his Work , as an Advocate , is to vindicate the Justice of God , while he pleadeth for our Salvation ; because he pleadeth a Propitiation . For a Propitiation respecteth God , as well as us , the appeasing of his Wrath and the reconciling of his Justice to us , as well as the redeeming of us from Death and Hell. Yea it therefore doth the one , because it doth the other . Now if Christ , as an Advocate , pleadeth a Propitiation with God , for whose Conviction doth he plead it ? Not for God's , for he has ordained it , allows it , and gloriously acquiesces therein , because he knoweth the whole Virtue thereof . It is therefore for the Conviction of the fallen Angels , and for the confounding of all those Cavils that can be invented and objected against our Salvation , by those most subtil , and envious ones . But , Secondly , There is Matter of Law to be objected and that both against God and us . At least there seems to be so , because of the Sanction that God has put upon the Law , and also , because we have sinned against it . God has said in the Day thou eatest thereof , thou shalt surely die ; and , the Soul that sinneth it shall die . God also standeth still upon the Vindication of his Justice , he also saveth Sinners . Now , in comes our Accuser , and chargeth us of Sin , of being guilty of Sin , because we have transgressed the Law. God also will not be put out of his way and steps of Grace to save us , also he will say he is just and righteous still . I , but these are but sayso●s , how shall this be proved ? Why , now here is room for an Advocate that can plead to Matter of Law , that can preserve the Sanction of the Law , in the Salvation of the Sinner . He shall magnifie the Law and make it honourable , Isa. 42.21 . the Margent saith , and ma●● him honourable . That is , he shall save the Sinner and preserve the Holiness of the Law and the Honour of his God. But who is this ●hat can do this ? It is the Servant of God , saith the Prophet , ver . 1. ver . 13. the Lord , a Man of War. But how can this be done by him ? The Answer is , it shall be done , for God is well pleased for his Righteousness Sake . For 't is by that that he magnifies the Law and makes his Father honourable . That is , he as a Publick Person , comes into the World , under the Law , fulfils it , and having so done , he gives that Righteousness away ; for he , as to his own Person , never had need thereof : I say he gives that Righteousness to those that have need , to those that have none of their own , that Righteousness might be imputed to them . This Righteousness then he presenteth to God for us , and God , for this Righteousness Sake , is well-pleased that we should be saved , and for it can save us , and secure his Honour , and preserve the Law in its Sanction . And this Christ pleadeth against Satan as an Advocate with the Father for us . By which he vindicates his Fathers Justice , holdeth the Child of God , notwithstanding his Sins , in a State of Justification , and utterly overthroweth and confoundeth the Devil . For Christ , in pleading thus , appeals to the Law it self . If he has not done it Justice . Saying , most mighty Law , what Command of thine have I not fulfilled ? what Demand of thine have I not fully answered ? where is that jot , or tittle of the Law that is able to object against my Doings , for want of Satisfaction ? Here the Law is mute , it speaketh not one Word , by way of the least Complaint , but rather testifies of this Righteousness that it is good and holy , Rom. 3.22 , 23. Rom. 5 . 1● , 16 , 17 , 18 , 19. Now then , since Christ did this as a publick Person , it follows , that others must be justified thereby . For that was the end , and Reason of Christ's taking upon him to do the Righteousness of the Law. Nor can the Law object against the Equity of this Dispensation of Heaven . For why might not that God who gave the Law his Being and his Sanction , dispose as he pleases , of the Righteousness which it commendeth ? Besides , If Men be made righteous , they are so , and if by a Righteousness which the Law commendeth , how can Fault be found with them by the Law ? Nay , It is witnessed to by the Law and the Prophets , who consent , that it should be unto all and upon all them that believe , for their Justification , Rom. 3.20 , 21. And , that the mighty God suffereth the Prince of the Devils to do with the Law what he can , against this most wholesome and godly Doctrine , it is , to shew the Truth , Goodness and Permanency thereof . For this is as who should say , Devil do thy worst . When the Law is in the Hand of an easie Pleader , tho the Cause that he pleadeth be good , a crafty Opposer may overthrow the right , but here is the Salvation of the Children in debate , and whether it can stand with Law and Justice . The Opposer of this is the Devil , his Argument against it is the Law , he that defends the Doctrine , is Christ , the Advocate , who , in his Plea , must justifie the Justice of God , defend the Holiness of the Law , and save the Sinner from all the Arguments , Pleas Cavils , Stops and Demurrs , that Satan is able to put in against it . And this he must do fairly , righteously , simply , Pleading the Voice of the self-same Law for the justification of what he standeth for , which Satan pleads against it . For , tho it is by the new Law that our Salvation comes , yet by the old Law , is the new Law approved of , and the way of Salvation thereby , by it consented to . This shews therefore that Christ is not ashamed to own the way of our Justification and Salvation , no not before Men and Devils : It shews also that he is resolved to dispute and plead for the same , tho the Devil himself shall oppose it . And , since our Adversary pretends a Plea in Law against it , 't is meet , that there should be an open Hearing before the Judge of all about it : But for as much as we neither can nor dare appear to plead for our selves , our good God has thought fit we should do it by an Advocate : we have an Advocate with the Father , Jesus Christ the righteous . This therefore is the second thing that shews the need that we have of an Advocate ; to wit , our Adversary pretends that he has a Plea in Law against us , and that by Law we ●●●uld be otherwise disposed of than to ●e made Possessors of the Heavenly Kingdom . But , Thirdly , There are many things relating to the Promise to our Life , and to the Threatnings that minister Matter of Question and Doubt ; and give the Advantage of Objections unto him that so eargerly desireth to be putting in Cavils against our Salvation ; all which it hath pleased God to refel by Jesus Christ our Advocate . 1. There are many things relating to the Promises , as to the largeness and straitness of Words , as to the Freeness and Conditionality of them , which we are not able so well to understand ; and therefore , when Satan dealeth with us , about them , we quickly fall to the Ground before him ; we often conclude that the Words of the Promise , are too narrow and strait to comprehend us , we also think verily that the Conditions of some Promises do utterly ●●ut us out from hope of Justification and Life . But our Advocate who is for us , with the Father , he is better acquainted with , and learned in this Law , than to be ba●●e● out with a bold Word or two , Isa. ●0 . 4 . or with a subtil piece of Hellish Sophistication . He knows the true Purport , Intent , Meaning , and Sense of every Promise , and piece of Promise , that is in the whole Bible , and can tell how to plead it , for Advantage , against our Accuser ; and doth so : And I gather it not only from his Contest with Satan for Joshua , Zech. 3. and from his Conflict with him in the Wilderness , Mat. 4. and in Heaven , Rev. 14. but also from the Practice of Satan's Emissaries here . For what his Angels do , that doth he . Now there is here nothing more apparent , than that the Instruments of Satan do plead against the Church , from the pretended Intricacy , Ambiguity , and Difficulty of the Promise , whence I gather , so doth Satan before the Tribunal of God , but there we have one to match him , we have an Advocate with the Father , that knows Law and Judgment better than Satan , and Statute and Commandment , better than all his Angels : And by the Verdict of our Advocate , all the Words , and Limits , and Extensions of Words , with all Conditions of the Promises , are expounded and applyed . And hence it is , that it sometimes falleth so out , that that very Promise that we have thought could not reach us to comfort us by any Means , has at another time swallowed us up with Joy unspeakable : Christ the true Prophet has the right Understanding of the Word , as an Advocate , has pleaded it before God against Satan , and having overcome him at the common Law , he hath sent to let us know it by his good Spirit , to our Comfort , and the Confusion of our Enemy . Again , 2. There are many things relating to our Lives , that minister to our Accuser , occasions of many Objections against our Salvation ; for , besides our daily Infirmities , there are in our Lives , gross Sins ; many horrible Backslidings ; also we oft-times suck and drink in many abominable Errors and deceitful Opinions , of all which Satan accuseth us before the Judgment-Seat of God , and pleadeth hard , that we may be damned forever for them . Besides , Some of these things are done after Light received , against present Convictions and Disswasions to the contrary , against Solemn engagement to Amendment , when the Bonds of Love were upon us , Jer. 2.20 . These are crying Sins , they have a lo●d voice in themselves against us , and give to Satan great Advantage and Boldness to sue for our Destruction before the Bar of God. Nor doth he want Skill to aggravate , and to comment profoundly upon all Occasions , and Circumstances that did attend us , in these our Miscarriges ; to wit , that we did it without a Cause , also when we had , had we had Grace to have used them , many things to have helpt us against such Sins , and to have kept us clean and upright . There is also a Sin unto Death , 1 Joh. 5. and he can tell how to labour , by Argument and Slight of Speech , to make our Transgressions not only to border upon , but to appear in the Hue , Shape , and Figure of that , and thereto make his Objection against our Salvation . He often argueth thus with us , and fastneth the Weight of his Reasons upon our Consciences , to the almost utter Destruction of us , and the bringing of us down to the Gates of Despair , and utter Destruction : The same Sins with their aggravating Circumstances , as I said , he pleadeth against us at the Bar of God : But there he meeteth with Jesus Christ our Lord , and Advocate , who entereth his Plea against him , unravels all his Reasons and Arguments against us , and shews the guile and falshood of them ; he also pleadeth as to the Nature of Sin , as also to all those high Aggravations , and proveth that neither the Sin in it self , nor yet as joined with all its advantageous Circumstances , can be the Sin unto Death , Col. 2.19 . because we hold the Head , and have not made Ship wrack of Faith , 1 Tim. 1.19 . but still as David and Solomon , we confess and are sorry for our Sins . Thus , tho we seem , through our Falls , to come short of the Promise with P●●er , Heb. 4.3 . and leave our Transgressions as stumbling Blocks to the World with Solomon , and minister Occasion of a Question of our Salvation among the Godly : Yet our Advocate fetches us o●● before God , and we shall be found safe ( and in Heaven at last ) by them in the next World , who was afraid they had lost us in this . But all these Points must be managed by Christ for us , against Satan , as a Lawyer , an Advocate ; who to that end , now appears in the Presence of God for us : And wisely handleth the very Crisis of the Word , and of the Failings of his People , together with all those nice and critical Juggles by which our Adversary laboureth to bring us down , to the Confusion of his Face . 3. There is also the Threatnings that are annexed to the Gospel ; and they fall now under our Consideration . They are of two sorts , such as respect those who altogether neglect and reject the Gospel , or those that profess it , yet fall in , or from that Profession thereof . The first sort of threatning cannot be pleaded against the Professors of the Gospel as against those that never profess'd it . Wherefore he betaketh himself to manage those Threatnings against us that belong to those that have professed and that have fallen in , or from that Profession , Psal. 109.6 . Joshua fell in it , Zech. 3.1 , 2. Judas fell from it . And the Accuser stands at the Right Hand of them both to resist them before the Judgment of God. To resist them by pleading the Threatnings against them . To wit , that God's Soul should have no Pleasure in them . [ If any Man draws back my Soul shall have no Pleasure in them . ] Here 's a Plea for Satan , both against one and t'other , they are both Apostatized , both drawn back , and he is subtil enough to manage it . Ay but , Satan , here is also Matter sufficient for a Plea for our Advocate against thee , for as much as the next Words distinguish betwixt drawing back , and drawing back unto Perdition ; every one that draws back , doth not draw back unto Perdition , Heb. 10.38 , 39. Some of them draw back from , and some in the Profession of the Gospel . Judas drew back from , and Peter in the Profession of his Faith : Wherefore Judas perishes , but Peter turns again , because Judas drew back unto Perdition , but Peter yet believed to the saving of the Soul. Nor doth Jesus Christ when he seeth 't is to no boot , at any time step in to endeavour to save the Soul. Wherefore , as for Judas for his backsliding from the Faith , Christ turneth him up to Satan , and leaveth him in his Hand . Saying , when he shall be judged let him be condemned , and let his Prayer become Sin , Psal. 109.7 . But he will not serve Peter so , The Lord will not leave him in his Hand , nor condemn him when he is judged , Psal. 37.33 . He will pray for him before , and plead for him after he hath been in the Temptation , and so secure him by Virtue of his Advocation , from the Sting and Lash of the Threatning , that is made against final Apostacy . But , Fourthly , The Necessity of the Advocate 's Office of Jesus Christ appears namely in this , To plead about the Judgments , Distresses , Afflictions and Troubles that we meet withal in this Life for our Sins . For though by Virtue of this Office , Christ fully takes us off from the Condemnation that the Unbelievers go down to , for their Sins : Yet he doth not thereby exempt us from temporal Punishments , for we see and feel , that they daily overtake us . But for the proportioning of the Punishment or Affliction , for Transgression , seeing that Comes under the Sentence of the Law , 't is fit that we should have an Advocate that understands both Law and Judgment to plead for equal Distribution of Chastisement , according , I say , as the Law of Grace : And this the Lord Jesus doth . Suppose a Man for Transgression , be indicted at the Assizes : his Adversary is also full of Malice , and would have him punished sorely , beyond what by the Law is provided for such Offence : And he pleads that the Judge will so afflict and punish as he in his malicious Mind desireth . But the Man has an Advocate there : And he enters his Plea against the Cruelty of his Clients Accuser : Saying , My Lord , it cannot be as our Enemy would have it . The Punishment for these Transgressions are prescribed by that Law that we here ground our Plea upon . Nor may it be declined to satisfie his Envy , we stand here upon Matters of Law , and appe●l to the Law. And this is the work of our Advocate in Heaven . Punishments for the Sin of the Children , come not headlong , not without Measure , as our Accuser would have them ; nor yet as they fall upon those , who have none to plead their Cause : Hath he smote the Children according to the Stroke wherewith he hath smitten others ? No , In Measure when it shooteth forth , ( or seeks to exceed due Bounds ) thou wilt debate with it : He stayeth his rough Wind in the Day of his East Wind , Isa. 27.7 , 8 , 9. Thou wilt debate with it ; enqui●ing and reasoning by the Law , whether the shootings forth of the Affliction ( now going out for the Offence committed ) be not too strong , too heavy , too hot , and of too long a time admitted to Distress and break the Spirit of this Christian. And if it be , he applies himself to the Rule , to measure it by , he fetches forth his Plum-Line , and sets his Plum-line in the middest of his People , Amos 7.7 , 8. Isa. 28.17 . and lays Righteousness to that , and will not suffer it to go further ; but according to the Quality of the Transgression , and according to the Terms , Bounds , Limits and Measures which the Law of Grace admits : So shall the Punishment be . Satan often saith of us , When we have sinned , as Abishai said of Shimei after he had cursed David , Shall not this Man die for this ? 2 Sam 19.21 . But Jesus our Advocate answers as David , what have I to do with thee , O Satan , thou this Day art an Enemy to me : Thou seekest for a Punishment for the Transgressions of my People , above what is allotted to them by the Law of Grace under which they are , and beyond what their Relation that they stand in to my Father and my self , will admit . Wherefore as Advocate , be pleadeth against Satan when he brings in against us a Charge for Sins committed , for the regulating of Punishments both as to the Nature , Degree and Continuation of Punishment . And this is the Reason why , when we are judged , we are not condemned , but chastened , 1 Cor. 11.32 . that we should not be condemned with the World. Hence David says , the Lord had not given him over to the Will of his Enemy , Psal. 27.12 . And again , The Lord hath chastned me sore , but he hath not given me over unto Death , Psal. 118.18 . Satan's Plea was , that the Lord would give David over to his Will , and to the Tyranny of Death . No says our Advocate , that must not be , to do so would be an Affront to the Covenant under which Grace has put them ; that would be to deal with them by a Covenant of Works under which they are not . There is a Rod for Children , and Stripes for those of them that transgress , this Rod is in the Hand of a Father , and must be used according to the Law of that Relation , not for the Destruction , but Correction of the Children : Not to satisfie the Rage of Satan , but to vindicate the Holiness of my Father . Not to drive them further from , but to bring them nearer to their God. But , Fifthly , The Necessity of the Advocateship of Jesus Christ is also manifest in this , For that there is need of one to plead the efficacy of old Titles to our eternal Inheritance , when our Interest thereunto seems questionable by reason of new Transgressions . That God's People may by their new and repeated Sins , as to Reason at least , indanger their Interest in the eternal Inheritance , is manifest by such Groanings of theirs as these , Why dost thou cast me off ? Psal. 43.2 . Psal. 51.11 . Cast me not away from thy Presence , Psal. 60.1 . and O God , why hast thou cast us off forever ? Psal. 74.1 . Yet I find in the book of Leviticus , that tho any of the children of Israel should have sold , morgaged or made away with their Inheritance , they did not thereby utterly make void their title to an Interest therein , but it should again return to them , and they again enjoy the Possession of it in the Year of Jubilee . In the Year of Jubilee , saith God , you shall return every Man to his Possession . The Land shall not be sold ●●r ever , not be quite cut off , for the Land is mine , for ye are Strangers and Sojourners with me . In all the Land of your Possession you shall grant a Redemption for the Land , Levit. 25.23 , 24 , 25. The Man in Israel that , by waxing Poor , did sell his Land in Canaan , was surely a type of the Christian , who by Sin and Decays in Grace , has forfeited his Place and Inheritance in Heaven : But as the ceremonial Law provided that the poor Man in Canaan , should not by his Poverty lose his Portion in Canaan forever , but that it should return to him in the Year of Jubilee : So the Law of Grace has provided that the Children shall not for their Sin lose their Inheritance in Heaven forever , but that it shall return to them in the World to come ; the last Jubilee , or Day of Judgment : For then , They are not to be condemned with the World , 1 Cor. 11.32 . All therefore that happeneth in this Case , is , They may live without the Comfort of it here , as he that had sold his House in Canaan might live without the Enjoyment of it , till the Jubilee : They may also seem to come short of it when they die . As he in Canaan did that deceased before the Year of Jubilee : But as certainly as he that died in Cannan before the Jubilee , did yet receive again his Inheritance , by the Hand of his relative Surviver when the Jubilee came so certainly shall he that dieth , and that seemeth in his dying to come short of the Celestial Inheritance now , be yet admitted at his rising again , to the Re-possession of his old Inheritance at the Day of Judgment . But , here is now Room for a Caviller to object and to plead against the Children , saying , They have forfeited their Part of Paradise by their Sin , what Right then shall they have to the Kingdom of Heaven ? Now let the Lord stand up to plead , for he is Advocate for the Children . Yea , let them plead the Sufficiency of their first Title to the Kingdom , and that it is not their doings that can sell the Land forever . The Reason why the Children of Israel could not sell the Land forever , was because the Lord , their Head , reserved to himself a Right therein : The Land shall not be sold forever , for the Land is mine . Suppose two or three Children have a lawful Title to such an Estate , but they are all profuse and prodigal ; but there is a Brother also that has by Law a chief Right to the same Estate . This Brother , he may hinder the Estate from being sold forever , because 't is also his Inheritance , and he may , when the limited time that his Brethren had sold their share therein , is out , if he will , restore it to them again . And in the mean time if any that are unjust should go about utterly and forever , to deprive his Brethren , he may stand up and plead for them ; that in Law the Land cannot be sold forever , for that it is his as well as theirs , he being resolved not to part with his Right : O my Brethren , Christ will not part with his Right of the Inheritance unto which you are also born . Your Profuseness , and Prodigality shall not make him let go his hold that he hath for you of Heaven , nor can you according to Law ▪ sell the Land forever , since 't is his , and he hath the principal and chief Title thereto . This also giveth him Ground to stand up to plead for you against all those that would hold the Kingdom from you forever . For let Satan say what he can against you , yet Christ can say the Land is mine : And consequently that his Brethren could not sell it . Yes , says Satan , if the Inheritance be devided . O but , says Christ , The Land is undivided , no Man has his part set out , and turned over to himself . Besides my Brethren yet are under Age , and I am made their Guardian : They have not Power to sell the Land forever , the Land is mine , also my Father has made me Feoffee in trust for my Brethren , that they may have what is allotted them when they are all come to a perfect Man , to the Measure of the Stature of the Fulness of Christ , Eph. 4.12 , 13. and not before , and I will reserve it for them till then , and thus to do is the Will of my Father , the Law of the Judge , and also my unchangeable Resolution . And what can Satan say against this Plea ? Can he prove that Christ has no Interest in the Saints Inheritance ? Can he prove that we are at Age , or that our several Parts of the Heavenly House , is already delivered into our own Hands and is in our own Power ? And if he goes about to do this is not the Law of the Land against him : Doth it not say that our Advocate is Lord of all , Acts 10.36 . that the Kingdom is Christ's , that it is laid up in Heaven for us , Eph. 5.5 . Col. 1.5 . Yea that the Inheritance which is incorruptible undefiled , and that fadeth not away , is reserved in Heaven for us who are kept by the Power of God through Faith unto Salvation , 1 Pet. 1.3 , 4 , 5. Thus therefore is our old Title to our Heavenly Inheritance made good by our Advocate , against the thwartings and branglings of the Devil , nor can our new Sins make it invalid , but it abideth safe to us at last , notwithstanding our Weaknesses . Tho if we sin , we may have but little Comfort of it , or but little of its present Profits while we live in this World. A Spend-thrift tho he loses not his Title , may yet lose the present Benefit . But the Principal will come again at last for we have an Advocate with the Father , Jesus Christ the righteous . Sixthly the Necessity of the Advocateship of Jesus Christ for us further appears in this , to wit , for that our Evidences , which declare that we have a Right to the eternal Inheritance , are often out of our own Hand , yea , and also sometimes kept long from us . The which we come not at the Sight or Comfort of again but by our Advocate : Specially when our Evidences are taken from us because of a present forfeiture of this Inheritance to God by this or that most soul Offence . Evidences when they are thus taken away , as in David's Case ; Psal. 51.12 . they were , why then they are in the Hand of God , laid up I say from the sight of them to whom they belong , till they even forget the Contents thereof , 2 Pet. 1.5 , 6 , 7 , 8 , 9. Now when Writings and Evidences are out of the Hand of the Owners , and laid up in the Court where in Justice they ought to be kept , they are not ordinarily got thence again but by the Help of a Lawyer , an Advocate . Thus it is with the Children of God. We do often forfeit our Interest in eternal Life , but the Mercy is , the Forfeit falls into the Hand of God ; ( not of the Law , nor of Satan ) wherefore he taketh away also so our Evidences , ( if not all , yet ) some of them , as he saith , I will take away my Peace from this People , even loving Kindness and Mercy , Jer. 16.5 . This he took from David , 1 Chron. 17.13 . Psal. 51.12 . yet ( not as he took it from him that went before him ) and he entreats for the Restauration of it , saying , Restore unto me the Joy of thy Salvation , and uphold me with thy free Spirit . And , Lord , Turn us again ; cause thy Face to shine , and we shall be saved , Psal. 80.3 , 7 , 19. Satan now also hath an opportunity to plead against us , and to help forward the Affliction , as his Servants did of old , when God was but a little angry , Zech 1.15 . But Jesus Christ our Advocate is ready to appear against him , and to send us from Heaven our old Evidences again , or to signifie to us that they are yet good and Authentick , and that cannot be gainsaid . Gabriel , saith he , make this Man understand the Vision , Dan. 8.16 . And again saith he to another , Run , speak to this young Man , saying , Jerusalem shall be inhabited as Towns without Walls . Jerusalem had been in Captivity , had lost many Evidences of God's Favour and Love by Reason of her Sin , and her Enemy stept in to augment her Sin and Sorrow . But there was a Man among the Myrtle trees that were in the bottom , that did prevail with her God to say I am returned to Jerusalem with Mercies : And then commands it to be proclaimed That his Cities through Prosperity should yet be spread abroad , Zech. 1.11 , 12 , 13 , 14 , 15 , 16 , 17. Thus by Virtue of our Advocate we are either made to receive our old Evidences for Heaven again , or else are made to understand that they yet are good and stand valid in the Court of Heaven ; nor can they be made ineffectual , but shall abide the test at last because our Advocate is also concerned in the Inheritance of the Saints in Light. Christians know what it is to lose their Evidences for Heaven , and to receive them again , or to hear that they hold their Title by them : But perhaps they know not how they come at this Privilege . Therefore the Apostle tells them , they have an Advocate . And that by him as Advocate they enjoy all these Advantages , is manifest , because his Advocates Office is appointed for our Help when we sin ; that is , commit Sins that are great and heinous . If any Man sin , we have an Advocate . By him the Justice of God is vindicated , the Law answered , the Threatnings taken off , the Measure of Afflicton that for Sin we undergo , determined ; our Titles to eternal Life preserved , and our comfort of them restored , notwithstanding the Wit , and Rage , and Envy of Hell. So then , Christ gave himself for us , as a Priest ; died for us , as a Sacrifice ; but pleadeth Justice and Righteousness , in a way of Justice and Righteousness ( for such is his Sacrifice ) for our Salvation , from the Death that is due to our soul or high Transgressions , as an Advocate . Thus have I given you ( thus far ) an Account of the Nature , End , and Necessity of the Advocateship of Jesus Christ : And should now come to the use and Application , only I must first remove an Objection or two . Obj. But what need all these Offices of Jesus Christ , or what need you trouble us with these nice Distinctions , 't is enough for us to believe in Christ , in the general , without considering him under this and that Office. Answ. The Wisdom of God is not to be charged with needless doing , when it giveth to Jesus Christ such Variety of Offices , and calleth him to so many sundry Imployments for us . They are all thought necessary , by Heaven and therefore should not be counted superfluous by Earth . And to put a Question upon thy Objection : What 's a Sacrifice , without a Priest ; and what 's a Priest , without a Sacrifice ? And the same I say of his Advocates Office , what 's an Advocate without the Exercise of his Office ? And what need of an Advocates Office to be exercised , if Christ as Sacrifice and Priest , by God , was thought sufficient ? Each of these Offices are sufficient for the perfecting of the Work for which they are designed , but they are not all designed for the self same particular thing . Christ as Sacrifice offereth not himself , 't is Christ as Priest does that : Christ as Priest dieth not for our Sins , 't is Christ as Sacrifice does so . Again , Christ as a Sacrifice , and a Priest , limits himself to those two Imploies , but as an Advocate , he lances out into a third . And since , these are not confounded in Heaven , nor by the Scriptures , they should not be confounded in our Apprehensions nor accounted useless . 'T is not therefore enough for us that we exercise our thoughts upon Christ in an undistinct , and general way , but we must learn to know him in all his Offices , and to know the Nature of his Offices also . Our Condition requires this : It requireth it , I say , as we are guilty of Sin , as we have to do with God , and with our Enemy the Devil . As we are guilty of Sin , so we need a Sacrifice ; and because we are also Sinners , we need one perfect to present our Sacrifice for us to God : We have need also of him as Priest to present our Persons and Services to God. And since God is just and upon the Judgment-Seat ; and since also we are subject to sin grievously ; and again , since we have an Accuser who will by Law plead at this Bar of God our Sins against us , to the end we might be condemned , we have need of , and also have an Advocate with the Father , Jesus Christ the righteous . Alas ! How many of God's precious People , for the want of a distinct Knowledge of Christ in all his Offices , are at this day sadly baffled with the Sophistications of the Devil . To instance no more than this one thing : When they have committed some heinous Sin after Light received ; How are they , I say , tossed , and tumbled , and distressed with many Perplexities ? They cannot come to any Anchor in this their troubled Sea. They go from Promise to Promise , from Providence to Providence , from this to that Office of Jesus Christ , but forget that he is ( or else understand not what it is for this Lord Jesus ) to be an Advocate for them . Hence they so often sink under the Fears that their Sin is unpardonable , and that therefore their Condition is desperate . Whereas if they could but consider that Christ is their Advocate , and that he is therefore made an Advocate , to save them from those high Transgressions that are committed by them and that he waits upon this Office continually before the Judgment-Seat of God ; they would conceive Relief , and be made hold up their Head , and would more strongly twist themselves from under that Guilt and Burden ( those Ropes and Cords wherewith by their Folly they have so strongly bound themselves ) than commonly they have done or do . Obj. 2. But notwithstanding what you have said , this Sin is a deadly stick in my way . It will not out of my Mind , my Cause being bad , but Christ will desert me . Answ. 'T is true , Sin is and will be a deadly stick and stop to Faith , attempt to exercise it upon Christ as considered under which of his Offices , or Relations you will : And above all , the Sin of Vnbelief is the Sin that doth so , or most easily beset us , Heb. 12.1 , 2. And no marvel , for it never acteth alone , but is backed , not only with Guilt and Ignorance , but also with carnal Sense , and Reason . He that is ignorant of this , knows but little of himself , or of what believing is . He that undertaketh to believe , sets upon the hardest Task that ever was proposed to Man ; not because the things imposed upon us are unreasonable or unaccountable , but because the Heart of Man , the more true any thing is , the more it sticketh and stumbleth thereat . And says Christ , because I tell you the truth , ye believe me not , Joh. 8.45 . Hence believing is called labouring , Heb. 4.11 . and 't is the forest Labour ( at times ) that any Man can take in Hand , because assaulted with the greatest Oppositions ; but believe thou must , be the Labour never so hard , and that , not only in Christ in a general way , but in him as to his several Offices , and as to this of his being an Advocate in particular ; else some Sins and some Temptations will not , in their Guilt nor vexations Trouble , easily depart from thy Conscience , no not by Promise nor by thy Attempts to apply the same by Faith. And this the Text insinuateth , by it's setting forth of Christ as Advocate ; as the only or best and most speedy Way of Relief to the Soul , in certain Cases . There is then an Order that thou must observe in the Exercise of thy Soul in a way of believing . 1. Thou must believe unto Justification in general , and for this thou must direct thy Soul to the Lord Christ , as he is a Sacrifice for Sin , and as a Priest , offering that Sacrifice : So as a Sacrifice thou shalt see him appeasing Divine Displeasure for thy Sin , and as a Priest spreading the Skirt of his Garment over thee , for the covering of thy Nakedness ; thus being cloathed thou shalt not be found naked . 2. This when thou hast done ( as well as thou canst ) thou must in the next Place keep thine Eye upon the Lord Christ as improving , as Priest in Heaven , the Sacrifice which he offered on Earth , for the continuing of thee in a state of Justification , thy Life time , notwithstanding those common Infirmities that attend thee , and to which thou art incident in all thy holy Services , or best of thy Performances , Rom. 5.10 . Exod. 28.31 , 38. For therefore is he a Priest in Heaven , and by his Sacrifice interceding for thee . 3. But if thy Foot slippeth ; if it slippeth greatly , then know thou , 't will not be long before a Bill be in Heaven preferred against thee by the Accuser of the Brethren ; wherefore then thou must have Recourse to Christ as Advocate to plead before God , thy Judge , against the Devil , thine Adversary , for thee . 4. And as to the badness of thy Cause , let that nothing move thee , save to Humility , and self-Abasement : For Christ is glorified by being concerned for thee . Yea the Angels will shout aloud to see him bring thee off . For what greater Glory can we conceive Christ to obtain as Advocate , than to bring off his People when they have sinned , no●withstanding Satans so charging of them , for them , as he doth . He gloried when he was going to the Cross to die , he went up with a Shout and the Sound of Trumpet to make Intercession for us : And shall we think that by his being an Advocate he receives no additional Glory ! 'T is Glory to him doubtless to bear the Title of an Advocate , and much more to plead and prosper for us against our Adversary as he doth . 5. And , I say again , for thee to think that Christ will reject thee for that thy Cause is bad , is a kind of thinking Blasphemy against this his Office , and his Word . For what doth such a Man but side with Satan while Christ is pleading against him . I say 't is as the Devil would have it , for it puts Strength unto his Plea against us , by increasing our Sin and Wickedness . But shall Christ take our Cause in Hand , and shall we doubt of good Success ? This is , to count Satan stronger than Christ , and that he can longer abide to oppose , than Christ can to plead for us . Wherefore away with it , not only as to the Notion , but also as to the Heart and Root thereof . Oh! When shall Jesus Christ our Lord be honoured by us as he ough● ? this dastardly Heart of ours , when shall it be more subdued , and trodden underfoot of Faith ? when shall Christ ride Lord , and King , and Advocate upon the Faith of his People as he should ? He is exalted before God , before Angels , and above all the Power of the Enemy , there is nothing comes behind but the Faith of his People . Obj. 3. But since you follow the Metaphor so close , I will suppose , if an Advocate be entertained , some Recompence must be given him : His Fee , who shall pay him his Fee ? I have nothing ; could I do any thing to make this Advocate part of Amends , I could think I might have Benefit from him , but I have nothing ; what say you to this ? Answ. Similitudes must not be strained too far , but yet I have an Answer for this Objection . There is , in some Cases , Law for them that have no Money , ay , Law , and Lawyers too : And this is called a suing in Forma Pauperis ; and such Lawyers are appointed by Authority for that Purpose . Indeed I know not that it is thus in every Nation , but 't is sometimes so with us in England : and this is the way altogether in the Kingdom of Heaven before the Bar of God. All is done there for us in Forma Pauperis , on free c●st : For our Advocate , or Lawyer is thereto designed and appointed of his Father . Hence Christ is said to plead the Cause , not of the rich and wealthy , but of the Poor and Needy ; not of those that have many Friends , but of the Fatherless and Widow ; not of them that are fat and strong , but of those under sore Afflictions , Prov. 22.22 , 23. chap. 23.10 , 11. chap. 31.9 . He shall stand at the right Hand of the Poor to save him from them that condemn his Soul , Psal. 109.31 . or as it is in the Margent , from the Judges of his Soul. This then is the manner of Jesus Christ with Men : He doth freely what he doth , not for Price nor Reward . I have raised him up , says God , And I will direct all his Ways , he shall build my City , and he shall let go my Captives , not for Price , nor Reward , Isa. 45.13 . This I say is the manner of Jesus Christ with Men ; he pleads , he sues in Forma Pauperis , gratis , and of meer Compassion . And hence it is that you have his Clients give him thanks ; for that is all the Poor can give . I will greatly praise the Lord with my Mouth , I will praise him among the Multitude , for he shall stand at the right Hand of the Poor to save him from them that condemn his Soul , Psal. 109.30 . They know but little , that talk of giving to Christ , except they mean , they would give him Blessing and Praise . He bids us come freely , take freely ; and tells us that he will give , and do , freely , Rev. 22.17 . chap. 21.6 . Let him have that which is his own , to wit , thy self , for thou art the Price of his Blood. David speaks very strangely of giving to God for Mercy bestowed on him . I call it strangely , because indeed 't is so to Reason . What , says he , shall I render to the Lord for all his Benefits , I will take this Cup , and call for more , Psal. 116.12 , 13. God has no need of thy Gift , nor Christ of thy Bribe to plead thy Cause . Take thankfully what is offered and call for more : That 's the best giving to God. God is rich enough : Talk not then of giving , but of receiving , for thou art poor : Be not too high , nor think thy self too good to live by the Alms of Heaven : And since the Lord Jesus is willing to serve thee freely , and to maintain thy Right to Heaven against thy Foe , to the saving of thy Soul , without Price or Reward , Let the Peace of God rule in thee , to the which thou art also called as is the rest of the Body , and be thou thankful , Col. 3.15 . This then is the Privilege of a Christian , we have an Advocate with the Father , Jesus Christ the righteous . One that pleadeth the Cause of his People against those that rise up against them , of his Love , Pity , and meer good Will. Lord open the Eyes of dark Readers , of disconsolate Saints that they may see who is for them , and upon what Terms . Obj. 4. But if Christ doth once begin to plead for me , and shall become mine Advocate : He will always be troubled with me , unless I should of my self forsake him , for I am ever in Broils , and Suits of Law , Action after Action is laid upon me , and I am sometimes ten times in a Day summoned to answer my Doings before God. Answ. Christ is not an Advocate to plead a Cause or two , nor to deliver the Godly from an Accusation or two : He delivereth Israel out of all his Troubles , 2 Sam. 22.28 . and chuses to be an Advocate for such . Therefore the Godly of old , did use to make from the Greatness of their Troubles and the abundance of their Troublers , an Argument to the Lord Christ to send , and lend them help . Have Mercy upon me , said David , consider my Trouble which I suffer of them that hate me , Psal. 9.13 . And again , Many are they that rise up against me , many there be that say of my Soul , there is no help for him in God , Psal. 3.1 , 2. Yea the Troubles of this Man were so many and great that his Enemies began to triumph over him , saying , There is no help for him in God , ver . 7. But could he not deliver him , or did the Lord fors●ke him ? No no ; thou hast smitten , saith he , all mine Enemies upon the Cheek-bone , thou hast broken the Teeth of the ungodly . And as he delivereth them from their Troublers , so also he pleadeth all their Causes : O Lord , saith the Church , thou hast pleaded the Causes of my Soul , thou hast redeemed my Life , Lam. 3.58 . Mark , troubled Christian , thou sayst thou hast been arrested oft times in a Day , and as often summoned to appear at God's Bar , there to answer to what shall be laid to thy Charge : And here for thy Encouragement thou readest that the Church hath an Advocate that pleadeth the Causes of her Soul , that is , all her Causes , to deliver her . He knows that so long as we are in this World , we are subject to Temptation and Weakness , and through them made guilty ▪ of many bad things : Wherefore he hath prepared himself to our Service , and to abide with the Father an Advocate for us . As Solomon saith of a Man of great Wrath , Prov. 19.19 . so it may be said of a Man of great Weaknesses ( and the best of Saints are such ) he must he delivered again , and again . Yea many a time saith David did he deliver them , Psal. 106.44 , 45. to wit , more than once and twice ; and he will do so for thee , if thou entertain him to be thine Advocate . Thou talkest of leaving of him , but then whither wilt thou go ? all else are vain things , things that cannot profit , 1 Sam. 12.20 , 21 , 22 , 23. and he will not forsake his People tho their Land be filled with Sin against the holy One of Israel , Jer. 51.5 . I know the modest Saint is apt to be abash'd to think what a troublesome one he is , and what a make-work he has been in God's House all his Days : And let him be filled with holy blushing , but let him not forsake his Advocate . Having thus spoken to these Objections , let us now come to make some use of the whole , and , Vse 1. First , I would exhort the Children to consider the Dignity that God hath put upon Jesus Christ their Saviour . For by how much God hath called his Son to Offices and Places of trust , by so much he hath heaped Dignities upon him . 'T is said of Mordecai , That he was next to the King Ahasuerus . And what then ? Why then the Greatness of Mordecai & his high Advance must be written in the Book of the Chronicles of the Kings of Media and Persia , Esth. ●0 . 1 , 2 , 3. to the end his Fame might not be buried nor forgot , but remembred and talked of in Generations to come . Why , my Brethren , God hath exalted Jesus of Nazareth : Hath made him the only great one , having given him a Name above every Name . A Name did I say , a Name and Glory , beyond all Names , and above all Names , as doth witness both his being set above all , and the many Offices which he executeth for God on behalf of his People : 'T is counted no little Addition to Honour , when Men are , not only made near to the King , but also intrusted with most , if not almost with all the most weighty Affairs of the Kingdom . Why this is the Dignity of Christ , he is , 't is true , the natural Son of God , and so high and one that abounds with Honour ; but this is not all , God has conferred upon him as Man , all the high and most mighty Honours of Heaven . He hath made him Lord Mediator betwixt him and the World. This in general . And particularly , he hath called him to be his high Priest forever , Heb. 7.21 , 22 , 23 , 24. and hath sworn he shall not be changed for another , he hath accepted of his Offering once forever , counting that there is wholly enough in what he did once , to perfect forever them that are sanctified , to wit set apart to Glory , Heb. 10.11 , 12 , 13. He is Captain General of all the Forces that God hath in Heaven and Earth , the King and Commander of his People , Chap. 9.25 , 26. He is Lord of all , and made Head over all things to the Church , Eph. 1.22 . and is our Advocate with the Father . O the Exaltation of Jesus Christ ! Let Christians therefore in the first Place consider this . Nor can it but be profitable to them if withal they consider that all this Trust , and Honour is put , and conferred upon him in Relation to the Advantage and Advancement of Christians . If Christians do but consider the nearness that is 'twixt Christ and them , and withal consider how he is exalted , it must needs be matter of Comfort to them . He is my Flesh and my Bone that is exalted , it is my Friend and Brother that is thus set up and preferred . 'T was something to the Jews when Mordecai was exalted to Honour , they had thereby Ground to rejoice and be glad , for that one of themselves was made the Lord Chief by the King , and the great Governour of the Land , for the good of his Kindred . True , when a Man thinks of Christ , as severed from him , he sees but little to his Comfort in Christ's Exaltation , but when he looks upon Christ and can say my Saviour , my Priest , or the chief Bishop of my Soul , then he will see much in his being thus promoted to Honour . Consider then of the Glories to which God has exalted our Saviour in that he hath made him so high . 'T is comely also when thou speakest of him , that thou name his Name with some additional Title , thereby to call thy Mind to the Remembrance , and so to the greater Reverence of the Person of thy Jesus . As , our Lord Jesus ; our Lord and Saviour Jesus Christ ; the Apostle and High Priest of our Profession Christ Jesus , 2 Pet. 2.20 . Heb. 3.1 , &c. Men write themselves by their Titles ; As John , Earl of such a Place ; Anthony , Earl of such a Place ; and Thomas Lord , &c. 'T is common also to call Men in great Places by their Titles rather than by their Names , yea it also pleases such great ones well : As my Lord High Chancellor of England , my Lord Privy-Seal , my Lord high Admiral , &c. And thus should Christians make mention of Jesus Christ our Lord , adding to his Name some of his Titles of Honour , specially since all Places of Trust and Titles of Honour conferred on him are of special Favour to us . I did use to be much taken with one Sect of Christians , for that it was usually their way , when they made mention of the Name of Jesus , to call him , The blessed King of Glory . Christians should do thus ; 't would do them good . For why doth the Holy Ghost , think you , give him all these Titles , but that we should call him by them , and so make mention of him one to another . For the very calling of him by this or that Title , or Name belonging to this or that Office of his , giveth us Occasion , not only to think of him as exercising that Office , but to enquire by the Word , by Meditation , and one of another , what there is in that Office , and what by his exercising of that , the Lord Jesus profiteth his Church . How will Men stand for that Honour that by Superiors is given to them , expecting , and using all things , to wit , Actions , and Carriages so , as that thereby their Grandure may be maintained . And , saith Christ , ye call me Master and Lord , and ye say well , for so I am , Joh. 13.13 . Christ Jesus our Lord would have us exercise our selves in the Knowledge of his glorious Offices and Relative Titles ; because of the Advantage that we get by the Knowledge of them , and the Reverence of , and Love to him that they beget in our Hearts . The Disciple , saith the Text , whom Jesus loved , said unto Peter , It is the Lord. And when Simon Peter heard that it was the Lord : He girt his Fishers Coat unto him ( for he was naked ) and did cast himself into the Sea : And the other Disciples came in a little Ship , to wit , to Shore to wait upon their Lord , Chap. 21. The very naming of him under the Title of Lord , bowed their Hearts forthwith to come with Joint-readiness to wait upon him . Let this also learn us to distinguish Christs Offices and Titles , not to confound them : For he exerciseth those Offices and beareth those Titles for great Reason , and to our Commodity . Every Circumstance relating both to Christ's Humiliation and Exaltation ought to be duly weighed by us , because of that Mystery of God , and of Man's Redemption that is wrapt up therein . For as there was not a pin , nor a loop , nor a tack in the Tabernacle , but had in it an use of Instruction to the Children of Israel ; so there is not any part , whether more near or more remote to Christ's Suffering and Exaltation , but is , could we get into it , full of spiritual Advantage to us . To instance , the Matter that came out of Christ's Side ; a thing little taken Notice of , either by Preachers , or Hearers , and yet John makes it one of the Witnesses of the Truth of our Redemption , and a Confirmation of the Certainty of that Record that God to the World hath given of the Sufficiency that is in his Son to save , Joh. 19.34 . 1 Joh. 5.5 , 6 , 7 , 8 , 9. Gal. 3.17 . Rom. 4.9 , 10 , 11 , 12. When I have considered that the very timing of Scripture Expressions , and the Season of administring of Ordinances , has been argumentative to the promoting of the Faith , and way of Justification by Christ ; it has made me think that both my self and the most of the People of God , look over the Scriptures too slightly , and take too little Notice of that or of those many Honours that God for our good has conferr'd upon Christ. Shall he be called a King , a Priest , a Prophet , a Sacrifice , an Altar , a Captain , a Head , a Husband , a Father , a Fountain , a Door , a Rock , a Lyon , a Saviour , &c. and shall we not consider these things ? And shall God to all these , add moreover , that he is an Advocate , and shall we take no Notice thereof , or jumble things so together that we lose some of his Titles and Offices , or so be concerned with one , as not to think we have need of the Benefit of the rest ? Let 's be ashamed thus to do or think , and let 's give to him that is thus exalted the Glory due unto his Name . Vse 2. Secondly , As we should consider the Titles and Offices of Christ in general : So we should consider this of his being an Advocate , in particular : for this is one of the Reasons which induced the Apostle to present him here under that very Notion to us , namely that we should have Faith about it , and consider of it to our Comfort . If any Man sin , we have an Advocate with the Father , Jesus Christ the righteous . An Advocate . An Advocate as I said is one that hath Power to plead for another , in this , or that , or any Court of Judicature . Be much therefore in the Meditation of Christ as executing of this his Office for thee : For many Advantages will come to thee thereby ; As , 1. This will give thee to see , that thou art not forsaken when thou hast sinned ; and this has not in it a little Relief only , but yieldeth Consolation in time of need . There is nothing that we are more prone unto than to think we are forsaken when we have sinned , when for this very thing , to wit , to keep us from thinking so , is the Lord Jesus become our Advocate . If any Man sin , we have an Advocate . Christian , thou that hast sinned , and that with the Guilt of thy Sin art driven to the brink of Hell , ● bring thee news from God , thou shalt not die but live , for thou hast an Advocate with the Father . Let this therefore be considered by thee because it yieldeth this Fruit. 2. The Study of this Truth will give thee ground to take Courage to contend with the Devil concerning the largeness of Grace , by Faith ; since thy Advocate is contending for thee against him at the Bar of God. 'T is a great Encouragement to a Man to hold up his Head in the Country , when he knows he has a special Friend at the Court. Why our Advocate is a Friend at Court , a Friend there ready to give the onset to Satan come he when he will. We have an Advocate with the Father . An Advocate , or one to plead against Satan for us . 3. This Consideration will yield Relif when by Satan's ●buse of some other of the Offices of Christ , thy Faith is discouraged and made afraid . Christ as a Prophet pronounces many a dreadful Sentence against Sin , and Christ as a King is of Power to execute them : And Satan as an Enemy has Subtilty enough to abuse both these to the almost utter Overthrow of the Faith of the Children of God. But what will he do with him as he is an Advocate : Will he urge that he will plead against us ? He cannot , he has no such Office. Will he plead against thee with his great Power ? No , but he would put Strength into thee , Job 23.3 , 4 , 5 , 6. Wherefore Satan doth all he may to keep thee ignorant of this Office , for he knows , that as Advocate when he is so apprehended , the Saints are greatly relieved by him , even by a believing thought of that Office. 4. This Consideration , or the Consideration of Christ as exercising of this Office , will help thee to put by that vizor wherewith Christ by Satan is misrepresented to thee to the weakning and affrighting of thee . There is nothing more common among Saints , than thus to be wronged by Satan : For as he will l●bour to fetch Fire out of the Offices of Christ to burn us , so to present him to us with so dreadful and so ireful a Countenance , that a Man in Temptation and under Guilt , shall hardly be able to lift up his Face to God. But now , to think really that he is my Advocate this heals all . Put a Vizor upon the Face of a Father , and it may perhaps for a while fright the Child , but let the Father speak , let him speak in his own Fatherly Dialect to the Child , and the Vizor is gone , if not from the Father's Face , yet from the Child's Mind : Yea the Child , notwithstanding that Vizor , will adventure to creep into it's Fathers Bosom . Why thus it is with the Saints when Satan deludes , and abuses them by disfiguring of the Countenance of Christ to their view : Let them but hear their Lord speak in his own natural Dialect , ( and then he doth so indeed when we hear him speak as an Advocate ) and their Minds are calmed , their Thoughts settled , their Guilt made to vanish , and their Faith to revive . Indeed the Advocateship of Jesus Christ is not much mentioned in the Word : And because it is no oftner made mention of , therefore , perhaps it is that some Christians do so lightly pass it over when on the contrary the rarity of the thing should make it the more admirable . And perhaps it is therefore so little made mention of in the Bible , because it should not by the common sort be abused : But is as it were privately dropt in a corner to be found by them that are for finding Relief for their Soul by a dilige●t search of the Scriptures . For Christ in this Office of Advocateship is only designed for the Child of God. The World hath nothing therewith to do . Methinks that which alone is proper to Saints , and that which by God is peculiarly designed for them , they should be mightily taken withal . The peculiar Treasure of Kings ; the peculiar Privilege of Saints ! Oh! This should be affecting to us . Why Christ as an Advocate is such . Remember me , O Lord , said the Psalmist , with the Favour that thou bearest to thy People : O visit me with thy Salvation : That I may see the good of thy chosen , that I may rejoice in the gladness of thy Nation , that I may glory with thine Inheritance , Psal. 106.4 , 5. The Psalmist you see here is crying out for a share in , and the Knowledge of the peculiar Treasure of Saints : And this of Christ as Advocate is such , wherefore study it , and prize it so much the more . This Advocate is ours . 1. Study it with reference to its Peculiarity . It is for the Children and no body else . For the Children little and great . This is Childrens Bread , this is a mess for Benjamin : This is to be eaten in the holy Place . Children use to make much of that which by way of speciality is by their Relations bestowed on them . And Naboth said to Ahab , the Lord forbid it me , that I should give the Inheritance of my Father to thee , 1 Kin. 21 3. no truly will I not . Why so ? because it was my Father's Gift , not in common to all , but to me in special . Secondly , Study this Office in the Nature of it . For therein lies the Excellency of any thing , even in the Nature of it . Wrong thoughts of this or that , abuses it , and takes its natural Glory from it , take heed therefore of misapprehending , while thou art seeking to apprehend Christ as thy Advocate . Men judge of Christ's Offices , while they are at too great a distance from them , but Let them come near says God , then let them speak , Isa. 41.1 . or as Elibu said to his Friends ( when he had seen them judge amiss , ) Let us chuse to us Judgment , let us know among our selves what is good , Job 34.4 . So say I , study to know , rightly to know the Advocate-Office of Jesus Christ. It is one of the easiest things in the World to miss of the Nature , while we speak of the Name and Offices of Jesus Christ. Wherefore look to it that thou study the Nature of the Office of his Advocateship : Of his Advocateship for , for so you ought to consider it , there is an Advocate for , not against the Children of God , Jesus Christ the righteous . Thirdly , Study this Office with reference to its efficacy , and prevalency ; Job says , After my Words they spake not again . Job 29.22 . And when Christ stands up to plead , all must keep silence before him . True , Satan had the first Word , but Christ the last in the Business of Joshua , and such a last , as brought the poor Man off well , tho cloathed with filthy Garments , Zech. 3. Satan must be speechless after a Plea of our Advocate how rampant soever he is afore ; or as Elibu has it , He was amazed , he answered no more , he left off speaking . Shall he that speaks in Righteousness give place , and he who has nothing but Envy and Deceit be admitted to stand his Ground ? Behold the Angels cover their Faces when they speak of his Glory : How then shall not Satan bend before him ? In the Days of his Humiliation he made him cringe and creep , how much more then now he is exalted to Glory , to glory to be an Advocate , an Advocate for his People ? If any Man sin , we have an Advocate with the Father , Jesus Christ the righteous . Fourthly , Study The Faithfulness of Christ in his Execution of this Office : For he will not fail nor forsake them that have entertained him for their Advocate . He will thorowly plead their Cause , Jer. 50.34 . Faithful and true , is one of his Titles , and you shall faithfully be served by him . You may boldly commit your Cause unto him , nor shall the badness of it , make him fail or discourage him in his work , for it is not the badness of a Cause that can hinder him from prevailing , because he hath wherewith to answer for all thy Sins , and a new Law to plead by , through which he will make thee a Conqueror . He is also for sticking to a Man to the End if he once engages for him , Joh. 13.1 , 2. He will threaten , and love ; he will chastise , and love ; he will kill , and love ; and thou shalt find it so And he will make this appear at the last , and Satan knows it is so now , for he finds the Power of his Repulses while he pleadeth for us at the Bar against him . And all this is in very Faithfulness . Fifthly , Study also the need that thou hast of a Share in the Execution of the Advocateship of Jesus Christ. Christians find that they have need of washing in the Blood of Christ , and that they have need of being cloathed with the Righteousness of Christ : They also find that they have need that Christ should make Intercession for them and that by him ( of Necessity ) they must approach God , and present their Prayers and Services to him : But they do not so well see that they need that Christ should also be their Advocate . And the Reason thereof is this : They forget that their Adversary makes it his Business to accuse them before the Throne of God ; they consider not the long Scrowls , and many Crimes wherewith he chargeth them in the Presence of the Angels of God : I say this is the Cause that the Advocateship of Christ is so little considered in the Churches . Yea many that have been relieved by that Office of his , have not understood what thereby he has done for them . But perhaps this is to be kept from many till they come to behold his Face , and until all things shall be revealed , that Christ might have Glory given him in the next World for doing of that for them , which they so little thought of in this . But do not thou be content with this Ignorance , because the Knowledge of his advocating of it for thee , will yield thee present Relief . Study therefore thine own Weakness , the Holiness of the Judge , the badness of thy Cause , the Subtilty , Malice , and Rage of thine Enemy , and be assured that when-ever thou sinnest , by and by thou art for it accused before God at his Judgment-Seat . These things will as it were by way of Necessity instil into thy Heart the need that thou hast of an Advocate , and will make thee look , as to the Blood and Righteousness of Jesus Christ to justifie thee , so to Christ as an Advocate to plead thy Cause , as did holy Job in his Distresses , Job 16.21 . Vse 3. Thirdly , Is Christ Jesus not only a Priest of , and a King over , but an Advocate for his People ? Let this make us stand and wonder , and be amazed at his Humiliation and Condescention . We read of his Humiliation on Earth when he put himself into our Flesh , took upon him our Sins : And made them as his own unto Condemnation and Death . And to be an Advocate , is an Office reproachful to the malicious , if any Man be such an one for those that are base and unworthy . Yea , and the higher and more honourable the Person is that pleads for such , the more he humbles himself . The Word doth often , in effect , account him , now in Heaven as a Servant for us , and Acts of Service are Acts of Condescention . And I am sure some Acts of Service have more of that in them than some . And I think , when all things are considered , that Christ neither doth , nor can do any thing for us there , of a more condescending Nature than to become our Advocate . True , he glories in it but that doth not shew that the work is excellent in it self . It is also one of his Titles of Honour . But that is to ●●ew how highly God esteems of , and dignifies all his Acts , and tho this shall tend at last to the greatning of his Honour and Glory in his Kingdom , yet the Work it self is amazingly mean. I speak after the manner of Men : It is accounted so in this World : How ignoble and unrespectful doth a Man make himself , specially to his Enemy , when he undertaketh to plead a bad Cause , if it also happeneth to be the Cause of the base and unworthy . And I am sure we are every one so in our selves , for whom he is become an Advocate with the Father . True , we are made worthy in him , but that 's no thanks to us ; as to our selves , and our Cause , both are yet bad enough . And let us now leave off disputing , and stand amazed at his Condescention . He humbleth himself to behold things that are in Heaven , Psal. 113.4 , 5 , 6. and Men of old did use to wonder to think that God should so much stoop , as to open his Eyes to look upon Man , or once so much as to mind him , Job 14.1 , 2 , 3. Psal. 144.3 , 4. Job 7.17 . Psal. 8.4 . And if these be Acts that bespeak a Condescension , what will you count of Christ's standing up as an Advocate to plead the Cause of his People ? Must not that be much more so accounted . Oh the Condescention of Christ in Heaven ! While Cavillers quarrel at such kind of Language , let the Saints stay themselves and wonder at it , and be so much the more affected with his Grace . The Persons are base , the Crimes are base with which the Persons are charged , wherefore one would think , that has but the Reason to think , that it is a great Condescention of Christ now in Heaven to take upon him to be an Advocate for such a People : Specially if you consider the openness of this Work of Christ , for this thing is not done in a Corner . This is done in open Court. First , with an holy and just God : for he is the Judge of all , and his Eyes are purer than to behold Iniquity , yea his very Essence , and Presence is a consuming Fire , yet before , and with this God , and that f●● such a People , Jesus Christ the King will be an Advocate . For one mean Man to be an Advocate for the base , with one that is not considerable , is not so much : But for Christ to be an Advocate for the base , and for the base too under the basest Consideration , this is to be wondred at . When Bathsheba the Queen , became an Advocate for Adonijah unto King Solomon , you see how he flounced at her , for that his Cause was bad , And why , saith he , dost thou ask , Abishai , for Adonijah : Ask for him the Kingdom also , 1 Kin. 2.16 , 17 , 18 , 19 , 20 , 21 , 22 , 23. I told you before , that to be an Advocate , did run one upon Hazards of Reproach , and it may easily be thought that the Queen did blush when from the King her Son she received such a Repulse : Nor do we hear any more of her being an Advocate ; I believe she had enough of this . But oh ! this Christ of God , who himself is greater than Solomon , he is become an Advocate ; an Advocate with the Father , who is the eternally just , and holy , and righteous God : And that for a People with Respect to him far worse than could be Adonijah in the Eyes of his Brother Solomon . Majestly , and Justice are dreadful in themselves , and much more so when approached by any , specially when the Cause , as to matter of Fact , is bad that the Man is guilty of , who is concerned in the Advocateship of his Friend . And yet Jesus Christ is still an Advocate for us , an Advocate with the Father . Secondly , Consider also before whom Jesus Christ doth plead as an Advocate , and that is before or in the Presence and Observation of all the heavenly Host. For while Christ pleadeth with God for his People all the Host of Heaven stands by , on the right Hand and on the Left , Mat. 10.32 . And tho as yet there may seem to be but little in this Consideration , yet Christ , would have us know , and account it an Infinite Kindness of his to us , that he will confess , and not be ashamed of us before the Angels of his Father , Mark 8.38 . Angels are holy and glorious Creatures ; and in some Respect may have a greater Knowledge of the Nature and baseness of Sin than we , while here , are capable of , and so may be made to stand and wonder while the Advocate pleads with God for a People from Head to Foot cloathed therewith . But Christ will not be ashamed to stand up for us before them , though they know how bad we are , and what vile things we have done . Let this therefore make us wonder . Thirdly , Add to these how unconcerned , oft-times those are with themselves and their own desolate Condition , for whom Christ as an Advocate laboureth in Heaven with God. Alas the Soul is as far off of knowing what the Devil is doing against it at God's Bar , as David was when Saul was threatning to have his Blood , while he was hid in the Field , 1 Sam. 20.26 , 27 , 28 , 29 , 30 , 31 , 32. But O true Jonathan ! How didst thou plead for David ? Only here thou hadst the Advantage of our Advocate , thou hadst a good Cause to plead , for when Saul thy Father said David shall surely die : Thy Reply was , wherefore shall he be slain ? What evil hath he done ? But Christ cannot say thus , when he pleadeth for us at God's Bar , nor is our present Senselessness and unconcernedness about his pleading , but an Aggravation to our Sin. Perhaps David was praying while Jonathan was playing the Advocate for him before the King his Father : But perhaps the Saint is sleeping , yea , sinning more , while Christ is pleading for him in Heaven ! Oh! This should greatly affect us , this should make us wonder ; this should be so considered by us as to heighten our Souls to Admiration of the Grace and Kindness of Christ. Fourthly , join to these , the Greatness , and Gravity ; the highness and glorious Majesty of the Man that is become our Advocate , says the Text , 't is Jesus Christ , we have an Advocate with the Father , Jesus Christ. Now that he should become an Advocate , that he should embrace such an Imploy as this of his Advocateship , let this be a wonderment and so be accounted . But let us come to the fourth Use. Vse 4. Fourthly , Is it so , is Jesus Christ the Saviour also become our Advocate ? Then let us labor to make that Improvement of this Doctrine as tendeth to strengthen our Graces , and us in the management of them . Indeed this should be the Use that we should make of all the Offices of Christ , but let us at this time concern our selves about this . Let , I say , the poor Christian thus expostulate with himself . 1. Is Christ Jesus the Lord mine Advocate with the Father ? Then awake , my Faith , and shake thy self like a Gyant : Stir up thy self and be not faint : Christ is the Advocate of his People , and pleadeth the Cause of the poor and needy . And as for Sin which is one great stumble to thine actings , O my Faith , Christ has not only died for that as a Sacrifice , nor only carried his Sacrifice unto the Father into the holiest of all ; but is there to manage that Offering as an Advocate , pleading the efficacy and Worth thereof , before God against the Devil for us . Thus , I say , we should strengthen our Faith , for Faith has to do , not only with the Word , but also with the Offices of Christ. Besides , considering how many the Assaults are that are made upon our Faith , we find all little enough to support it against all the Wiles of the Devil . Christians too little concern themselves , as I have said with the Offices of Jesus Christ , and therefore their Knowledge of him is so little , and their Faith in him so weak . We are bid to have our Conversation in Heaven , and then a Man so hath , when he is there in his Spirit by Faith observing how the Lord Jesus doth exercise his Offices there for him . Let us often by Faith go to the Bar of God , there to hear our Advocate plead our Cause , we should often have our Faith to God's Judgment-seat , because we are concerned there . There we are accused of the Devil , there we have our Crimes laid open , and there we have our Advocate to plead . And this is suggested in the Text , for it saith , we have an Advocate with the Father . Therefore thither our Faith should go for help and relief in the Day of our straits . I say we should have our Faith to God's Judgment-Seat and shew it there by the Glass of our Text what Satan is doing against , and the Lord Jesus for our Souls : we should also shew it how the Lord Jesus carries away every Cause from the Devil , and from before the Judgment-Seat , to the Comfort of the Children , the Joy of Angels , and the Shame of the Enemy . This would strengthen , and support our Faith indeed : And would make us more able than for the most part we are to apply the Grace of God to our selves . And hereafter to give more strong Repulses to Satan . 'T is easie with a Man , when he knows that his Advocate has overthrown his Enemy , at the King's Bench Bar , or Court of common Pleas , less to fear him the next time he sees him , and more boldly to answer him when he reneweth his Threats upon him . Let Faith then be strengthened from its being exercised about the Advocateship of Jesus Christ. Secondly , As we should make use of Christ's Advocateship for the strengthening of our Faith , so we also should make use thereof to the encouraging of us to Prayer . As our Faith is , so is our Prayer , to wit , cold , weak and doubtful if our Faith be so . When Faith cannot apprehend that we have access to the Father by Christ , or that we have an Advocate when charged before God for our Sins by the Devil , then we flag and faint in our Prayer : But when we begin to take Courage to believe , and then we do so when most clearly we apprehend Christ , then we get up in Prayer : And according as a Man apprehends Christ in his Undertakings , and Offices , so he will wrestle with and supplicate God. As suppose a Man believes that Christ died for his Sins , why then he will plead that in Prayer with God. Suppose also that a Man understands that Christ rose again for his Justification , why then he will also plead that in Prayer : But if he knows no further , no further will he go : But when he shall know that there is for him also an Advocate with the Father , and that that Advocate is Jesus Christ : And when the Glory of this Office of Christ shall shine in the Face of this Man's Soul ; Oh then he takes Courage to pray with that Courage he had not before , yea then is his Faith so supported and made strong that his Prayer is more fervent and importuning abundance . So that I say the Knowledge of the Advocateship of Christ is very useful to strengthen our Graces , and as of Graces in general so of Faith and Prayer in particular . Wherefore our Wisdom is so to improve this Doctrine that Prayer may be strengthened thereby . Thirdly , As we should make use of this Doctrine to strenghthen Faith and Prayer : So we should m●ke use of it to keep us humble . For the more Offices Christ executeth for us with the Father , the greater Sign that we are bad : And the more we see our badness the more humble should we be . Christ gave for us the Price of Blood , but that is not all . Christ as a Captain has conquered Death and the Grave for us , but that is not all . Christ as a Priest intercedes for us in Heaven , but that is not all : Sin is still in us , and with us , and mixes it self with what-ever we do ; whether what we do be religious or civil : For not only our Prayers and our Sermons , our Hearings , and Preaching and so ; but our Houses , our Shops , our Trades and our Beds are all polluted with Sin. Nor doth the Devil , our Night and Day Adversary , forbear to tell our bad Deeds to our Father , urging that we might forever be disinherited for this . But what should we now do if we had not an Advocate ? Yea , if we had not one who would plead in Forma Pauperis ; yea if we had not one that could prevail , and that would faithfully execute that Office for us ? Why we must die . But since we are rescued by him , let us , as to our selves , lay our Hand upon our Mouth , and be silent , or say , not unto us , Lord , not unto us , but to thy Name give Glory . And I say again , since the Lord Jesus is fain to run through so many Offices for us before he can bring us to Glory , O! How low , how little , how vile and base in our own Eyes should we be ? 'T is a Shame for a Christian to think highly of himself , since Christ is fain to do so much for him , and he again not at all able to make him Amends ; but some whose Riches consist in nothing but Scabs and Lice will yet have lofty looks . But are not they much to blame who sit lifting up of lofty Eyes in the House , and yet know not how to turn their Hand to do any things so , but that another , their betters , must come and mend their Work. I say is it not more meet that those that are such , should look , and speak , and act as such that declare their Sense of their Vnhandiness , and their Shame , and the like for their Unprofitableness ? Yea is it not meet that to every one they should confess what sorry ones they are ? I am sure it should be thus with Christians , and God is angry when it is otherwise . Nor doth it become these helpless ones to lift up themselves on high . Let Christ's Advocateship therefore teach us to be humble . Fourthly , as we should improve this Doctrine to strengthen Faith , to encourage Prayer , and to keep us humble : So we should make Vse of it to encourage to Perseverance ; that is , to hold on , to hold out to the end . For , for all those Causes the Apostle setteth Christ before us as an Advocate : There is nothing doth more discourage the truly Godly than the Sense of their own Infirmities ( as has been hinted at all along ) ; consequently , nothing can more encourage them to go on , than to think that Christ is an Advocate for them . The Services also that Christ has for us to do in this World , are full of Difficulty , and so apt to discourage : But , when a Christian shall come to understand that ( if we do what we can ) 't is not a failing either in Matter or Manner that shall render it wholly unserviceable , or give the Devil that Advantage as , to plead thereby to prevail for our Condemnation and Rejection ; but that Christ by being our Advocate saves us from our falling short , and also from the Rage of Hell : This will encourage us to hold on though we do but hobble in all our goings , and fumble in all our doings . For we have Christ for an Advocate in case we sin in the Management of any Duty . If any Man sin we have an Advocate with the Father , Jesus Christ the righteous . Let us therefore go on in all God's Ways , as well as we can for our Hearts , and when our Foot slips let us tell God of it , and his Mercy in Christ shall hold us up , Psal. 84.18 . Darkness , and to be shut up in Prison is also a great Discouragement to us ; But our Advocate is for giving us Light and for fetching us out of our Prison . True , he that Joseph chose to be his Advocate to Pharaoh remembred not Joseph but forgat him , Gen. 40.14 , 23. but he that has Jesus Christ to be his Advocate shall be remembered before God. He remembred us in our low Estate , for his Mercy endureth forever , Mich. 7.8 , 9 , 10. Psal. 136.23 . Yea , he will say to the Prisoners shew your selves , and to them that are in the Prison House go forth . Satan sometimes gets the Saints into the Prison , when he has taken them Captive by their Lusts , Rom. 7.23 . but they shall not be always there ; and this should encourage us to go on in godly Ways : For we must through many Tribulations enter into the Kingdom of Heaven . Obj. But I cannot pray , says one , therefore how should I persevere ? When I go to Prayer , instead of praying my Mouth is stopt : What would you have me do ? Well , Soul , tho Satan may baffle thee , he cannot so serve thine Advocate . If thou must not speak for thy self , Christ thine Advocate can speak for thee . Lemuel was to open his Mouth for the Dumb , to wit , for the Sons of Destruction , and to plead the Cause of the poor and needy , Prov. 31.8 , 9. If we knew the Grace of our Lord Jesus Christ so as the Word reveals it , we would believe , we would hope , and would , notwithstanding all Discouragements , wait for the Salvation of the Lord. But there are many things that hinder ; wherefore Faith , and Prayer , and Perseverance are made difficult things unto us . But if any Man sin , we have an Advocate with the Father , Jesus Christ the righteous . And , God shall sight for you and you shall hold your Peace , was once a good Word to me , when I could not pray . Fifthly , As we should improve this Doctrine for the Improvement and Encouragement of these Graces : So we should improve it to the Driving of Difficulties down before us , to the getting of Ground upon the Enemy . Resist the Devil , drive him back ; this is it for which thy Lord Jesus is an Advocate with God in Heaven , and this is it for the Sake of which thou art made a Believer , on Earth , 1 Pet. 5.9 . Heb. 13.4 . wherefore has God put this Sword [ we have an Advocate ] into thy Hand , but to fight thy way through the World. Fight the good Fight of Faith , lay hold on eternal Life : And say I will go in the Strength of the Lord God : And since I have an Advocate with the Father Jesus Christ the righteous , I will not despair tho the Iniquity of mine Heels should compass me about , Psal. 49.5 . Vse 5. Fifthly , Doth Jesus Christ stand up to plead for us with God , to plead with him for us against the Devil . Let this teach us to stand up to plead for him before Men , to plead for him against the Enemies of his Person and Gospel . This is but reasonable : For if Christ stands up to plead for us , why should not we stand up to plead for him ? He also expecteth this at our Hands , saying , who will rise up for me against the evil Doers ? Who will stand up for me against the Workers of Iniquity ? The Apostle did it and counted himself engaged to do it , where he saith he preached the Gospel of God with much Contention , 2 Thes. 2.2 . Nor is this the Duty of Apostles , or Preachers only , but every Child of God should earnestly contend for the Faith once delivered to the Saints , Jud. 3. And , as I said , there is Reason why we should do this . He standeth for us : And if we 1. Consider the Disparity of Persons , to plead , it will seem far more reasonable . He stands up to plead with God , we stand up to plead with Men. The Dread of God is great , yea greater than the Dread of Men. 2. If we consider the Persons pleaded for : He pleads for Sinners , for the inconsiderable , vile , and base : We plead for Jesus , for the Great , Holy , and Honourable . 'T is an Honour for the Poor to stand up for the Great and Mighty : But what Honour is it for the Great to plead for the base ? Reason therefore requireth that we stand up to plead for him , tho there can be but little rendered why he should stand up to plead for us . 3. He standeth up to plead for us in the most Holy Place , tho we are vile : And why should we not stand up for him in this vile World , since he is holy ? 4. He pleads for us though our Cause is bad , why should not we plead for him since his Cause is good ? 5. He pleads for us against fallen Angels , why should we not plead for him against sinful Vanities ? 6. He pleads for us to save our Souls , why should not we plead for him , to sanctifie his Name ? 7. He pleads for us before the Holy Angels , why should not we plead for him before Princes ? 8. He is not ashamed of us , tho now in Heaven , why should we be ashamed of him before this Adulterous and sinful Generation ? 9. He is unwearied in his pleading for us , why should we faint and be dismayed while we plead for him ? My Brethren , is it not reasonable that we should stand up for him in this World ? Yea , is it not Reason that in all things we should study his Exaltation here since he in all things contrives our Honour , and Glory in Heaven ? A Child of God should study in every of his Relations to serve the Lord Christ in this World , because Christ by the Execution of every one of his Offices seeks our Promotion hereafter . If these be not sufficient Arguments to bow us to yield up our Members , our selves , our whole selves to God , that we may be Servants of Righteousness unto him : Yea if by these and such like we are not made willing to stand up for him before Men ; 't is a Sign that there 's but little , if any of the Grace of God in our Hearts . Yea , further that we should have now , at last , in Reserve , Christ as authorized to be our Advocate to plead for us , for this is the l●st of his Offices for us while we are here : And is to be put in practice for us when there are more than ordinary Occasions . This is to 〈…〉 we say , at a dead lift . Even then 〈…〉 a Christian is taken for a Captive : Or when he sinks in the mire where is no standing ; or when he is cloathed in filthy Garments ; or when the Devil doth desperately plead against us our evil Deeds ; or when by our Lives we have made our Salvation questionable , and have forfeited our Evidences for Heaven : And why then should not we have also in reserve for Christ ? And when Profession , and Confession , will not do : When Loss of Goods and a Prison will not do : When Loss of Country and of Friends will not do : Then to bring it in ; then to bring it in as the Reserve , and as that which will do : To wit , willingly to lay down our Lives for his Name , Isa. 24.15 . Joh. 21.19 . and since he doth his part without grudging for us , let us do ours with rejoicing for him . Vse 6. Sixthly , Doth Jesus Christ stand up to plead for us and that of his meer Grace and Love ? Then this should teach Christians to be watchful and wary how they sin against God. This Inference seems to run Retrograde ; but whoso duly considers it will find it fairly fetch'd from the Premises . Christianity teaches Ingenuity , and aptness to be sensible of Kindnesses , and doth instruct us to a lothness to be over-hard upon him from whom we have all a free-cost , Shall we sin that Grace 〈◊〉 abound ? God fo●bid . Shall we do evil 〈◊〉 good may come ? God forbid . Shall we sin 〈◊〉 cause we are not under the Law , but under Grace ? God forbid , Rom. 6.1 , 2 , 15. It is the most disingenious thing in the World not to care how chargeable we are to that Friend that bestows all upon us gratis . When Mephibosheth had an Opportunity to be yet more chargeable to David , he would not , because he had his Life and his All from the meer Grace of the King , 2 Sam. 19.24 , 25 , 26 , 27 , 28. also David thought it too much for all his Houshold to go to Absalom's Feast b●cause 't was made of free-cost . Why , Christ is our Advocate of free-cost , we pay him neither Fee nor In-come for what he doth , nor doth he desire ought of us , but to accept of his free doing for us thankfully . Wherefore let us put him upon this Work as little as may be , and by so doing we shall show our selves Christians of the right make and stamp . We count him but a Fellow of a very gross Spirit , that will therefore be lavishing of what is his Friends , because 't is prepared of meer Kindness for him . Esau himself was loth to do this , and shall Christians be disingenious ? I dare say , if Christians were sober , watchfu● and of a more self-denying Temper , they need not put the Lord Jesus to that to which for the want of these things they do so often put him . I know he is not unwilling to serve us , but I know also that the ●●ve of Christ should constrain us , to live 〈…〉 Selves but to him that loved us , 〈…〉 us , and rose again , 2 Cor. 5.14 . we 〈◊〉 do that which is naught too much 〈◊〉 then when we watch and take care what we can to prevent it . Our Flesh , when we do our utmost Diligence to resist it , will defile both us and our best Performances . We need not lay the reins on its Neck , and say what care we , the more Sin the more Grace , and the more we shall see the Kindness of Christ , and what Virtue there is in his Advocates Office to save us . And should there be any such here I would present them with a Scripture or two . The first is this , Do ye thus require the Lord , O foolish People and unwise ? Deut. 32.6 . and if this gentle check will not do , then read the other , Shall we say , let us do evil that good may come ? their Damnation is just , Rom. 3.8 . besides , as nothing so swayeth with us as Love , so there is nothing so well pleasing to God as it . Let a Man love , tho he has Opportunity to do nothing , 't is accepted of the God of Heaven : But where there is no Love , let a Man do what he will , it is not at all regarded , 1 Cor. 13.1 , 2 , 3. Now to be careless , and negligent , and that from a supposed Understanding of the Grace of Christ in the Exercise of his Advocateship for us , in Heaven , is as clear a Sign as can be that in thy Heart there is no Lov● 〈◊〉 ●●rist , and that consequently thou ar● 〈◊〉 nothing instead of being a Chri●●●●● 〈…〉 . Talk then 〈◊〉 thou wilt , and profess never so large●● , 〈◊〉 ●ist is no Advocate of thine , nor shalt thou , thou so continuing , be ever the better for any of those Pleas that Christ at Gods Bar , puts in against the Devil , for his People . Christians , Christ Jesus is not unwilling to lay out himself for you in Heaven , nor to be an Advocate for you in the Presence of his Father : But yet he is unwilling that you should render him evil for good ; I say that you should do so by your remissness and carelesness . For want of such a thinking of things , as may affect you Hearts therewith . 'T would be more comely in you , would please him better , would better agree with your Profession , and also better would prove you gracious , to be sound in the Power and Nature of these Conclusions . How shall we that are dead to sin live any longer therein ? Rom. 6.2 . Col. 3.1 , 3 , 5 , 6 , If ye be risen with Christ seek those things that are above where Christ sitteth at the right Hand of God. For ye are dead and your Life is hid with Christ in God. Mortifie therefore your Members which are upon the Earth ; Fornication , Vncleanness , inordinate Affection , Evil Concupiscence , and Covetousness which is Idolatry , for which things sake the Wrath of God cometh upon the Children of Disobedience . I say 't would be more comely for Christians to say , we will not sin , because God will pardon , we will not commit Iniquity , 'cause Christ will advocate for us : I write unto you that you sin not , tho if any Man sins we have an Advocate with God the Father . Why the brute will conclude , I will not do so 'cause my Master will beat me : I will do thus , for then my Master will love me : And Christians should be above Men , brutish Men. And for a Conclusion as to this , let me present you with three Considerations . 1. Know , that it is the Nature of Grace , to draw holy Arguments to move to goodness of Life , from the Love and Goodness of of God : But not thence to be remiss , 1 Cor. 5.14 . 2 Know therefore that they have no Grace that find not these Effects of the Discoveries of the Love and Goodness of God. 3. Know also that among all the Swarms of Professors that from Age to Age make mention of the Name of Christ , they only must dwell with him in Heaven that depart from Iniquity and are zealous of good Works , 2 Tim. 2.19 . He gave himself for these , Tit. 2.11 , 12 , 13 , 14 not that they were so antecedent to this Gift : But those that he hath redeemed to himself , are thus sanctified by the Faith of him , Acts 26.18 . Seventhly , Is it so ? Is Jesus Christ an Advocate with the Father for us ? Then this should encourage strong Christians to tell the weak ones , where , when they are in their Temptations and Fears through Sin , they may have one to plead their Cause . Thus the Apostle doth , by the Text ; and thus we should do one to another . Mark , he telleth the weak of an Advocate . My little Children , I write unto you , &c. Christians , when they would comfort their dejected Brethren talk too much at rovers , or in generals : They should be more at the Mark. A Word spoke in season , how good is it ? I say , Christians should observe and enquire that they may observe , the Cause or ground of their Brothers Trouble ; and having first taken Notice of that , in the next place consider under which of the Offices of Jesus Christ this Sin or Trouble has cast this Man ; and so labour to apply Christ in the Word of the Gospel to him . Sometimes we are bid to consider him as an Apostle , and High Priest , and sometimes as a fore - runner and an Advocate . And he has , as was said afore , these divers Offices with others that we by the Consideration of him might be relieved under our manifold Temptations . This , as I said , I perceive John teaches us here , as he doth a little before of his being a Sacrifice for us ; for he presenteth them that after Conversion shall sin , with Christ as an Advocate with the Father . As who should say , my Brethren are you tempted , are you accused , have you sinned , has Satan prevailed against you ? We have an Advocate with the Father , Jesus Christ the righteous . Thus we should do , and deliver our Brother from Death , there is nothing that Satan more desires than to get good Men into his Sive to sift them as Wheat that if possible he may leave them nothing but bran , no Grace , but the very husk and shell of Religion : And when a Christian comes to know this , should Christ as Priest , or Advocate be hid from him , what could bear him up ? But let him now remember and believe that we have an Advocate with the Father , Jesus Christ the righteous , and ●e forthwith conceiveth Comfort . For an Advocate is to plead for me according as has been shewed afore , that I may be delivered from the Wrath and Accusation of my Adversary , and still be kept safe under Grace . Further , by telling of my Brother that he hath an Advocate : I put things into his Mind that he has not known , or do bring them to Remembrance which he has forgot : To wit , that tho he hath sinned he shall be saved in a way of Justice . For an Advocate is to plead Justice and Law , and Christ is to plead these for a Saint that has sinned : Yea so to plead them that he may be saved : This being so , he is made to perceive that by Law he must have his Sins forgiven him : That by Justice he must be justified . For Christ as an Advocate pleadeth for Justice , Justice to himself , and this Saint is of himself , a Member of his Body , of his Flesh and of his Bones . Nor has Satan so good a Right to plead Justice against us tho we have sinned , that we might be damned , as Christ has to plead it tho we have sinned that we might be saved . For Sin cannot cry so loud to Justice , as can the Blood of Christ : And he pleads his Blood as Advocate by which he has answered the Law , wherefore the Law having nothing to object , must needs acquit the Man for whom the Lord Jesus pleads . I conclude this with that of the Psalmist . Surely his Salvation is nigh them that fear him , that Glory may dwell in our Land. Mercy and Truth are met together : Righteousness and Peace have kissed each other . Truth shall spring out of the Earth , and Righteousness shall look down from Heaven : Yea the Lord shall give that which is good , and our Land shall yield her Increase . Righteousness shall go before him , and shall lead us the Way of his Steps . Vse 8. Eighthly , But what is all this to you that are ●ot concerned in this Privilege ? The Children indeed have the Advantage of an Advocate , but what is this to them that have none to plead their Cause ? Jer. 30.12 , 13. They are as we say left to the wide World , or to be ground to Powder between the Justice of God and the Sins which they have committed . This is the Man that none but the Devil seeks after , that is pursued by the Law , and Sin , and Death , and has none to plead his Cause . 'T is sad to consider the plight that such an one is in . His Accuser is appointed , yea ordered to bring in a Charge against him [ let Satan stand at his right Hand ] Ps. 109 6 , 7. in the Place where Accusers stand , And when he shall be judged let him be condemned , let there be none to plead for his Deliverance . If he cries or offereth to cry out for Mercy or Forgiveness [ let his Prayer become Sin : ] This is the Portion of a wicked Man. Terrors take hold on him as Waters , a Tempest stealeth him away in the Night , the East Wind carrieth him away , and he departeth , and as a Storm hurleth him out of his Place . For God shall cast upon him and not spare : he would fain free out of his Hand . Men shall clap their Hands at him and shall hiss him out of his Place , Job 27. ●0 , 21 , 22 , 23. And what shall this Man do ? Can he over-stand the Charge , the Accusation , the Sentence , and Condemnation ? No , he has none to plead h●s Cause . I remember that somewhere I have read , as I think , concerning one , who when he was carrying upon Mens Shoulders to the Grave , cried out as he lay upon the Bier , I am accused before the just Judgment of God ; and a while after , I am condemned before the just Judgment of God. Nor was this Man but strict as to the Religion that was then on Foot in the World , but all the Religion of the World amounts to no more than nothing , I mean as to eternal Salvation , if Men be denyed an Advocate to plead their Cause with God. Nor can any Advocate , save Jesus Christ the righteous , avail any thing at all : Because there is none appointed , but him to that Work , and therefore not to be admitted to enter a Plea for their Client at the Bar of God. Obj. But some may say there is God's Grace , the Promise , Christ's Blood , and his second Part of Priesthood now in Heaven : Can none of these ●everally , nor all of them jointly save a Man from Hell , unless Christ also become our Advocate ? Answer : All these , his Advocates Office not excluded , are few enough , and little enough to save the Saints from Hell ; For the righteous shall scarcely be saved , 1 Pet. 4.18 . There must then be the Promise , God's Grace , Christ's Blood , and him to advocate too , or we cannot be saved . What 's the Promise , without God's Grace , and what 's that Grace without a Promise to bestow it on us ? I say what Benefit have we thereby ? Besides , if the Promise , and God's Grace without Christ's Blood would have saved us , wherefore then did Christ die ? Yea , and again I say , if all these without his being for us an Advocate , would have delivered us from all those Disadvantages that our Sins and Infirmities would bring us to , and into ; surely in vain and to no purpose was Jesus made an Advocate . But , Soul , there is need of all , and therefore be not thou offended that the Lord Jesus is of the Father made so much to his , but rather admire and wonder that the Father and the Son should be so concerned with so sorry ●●ump of Dust and ashes as thou art . And I say again , be confounded to think that Sin should be a thing so horrible , of Power to pollute , to captivate and detain us from God , that without all this ado ( I would speak with Reverence of God and his Wisdom ) we cannot be delivered from the everlasting Destruction that it hath brought upon the Children of Men. But I say what is this to them that are not admitted to a Privilege in the Advocates Office of Christ ? Whether he is an Advocate or no the Case to them is the same . True , Christ as a Saviour is not divided : He that hath him not in all , shall have him in none at all of his Offices in a saving manner . Therefore he for whom he is not an Advocate , he is nothing , as to eternal Life . Indeed Christ by some of his Offices is concerned for the Elect , before by some of them he is . But such shall have the Blessing of them all before they come to Glory . Nor hath a Man ground to say Christ is here or there mine , before he hath ground to say he also is mine Advocate . Tho that Office of his as has been already shewed stands in the last place and comes in as a Reserve . But can any imagine that Christ will pray for them as Priest , for whom he will not plead as Advocate ? Or that he will speak for them , to God for whom he will not plead against the Devil ? No , no ; they are his own that he loveth to the end , Joh. 13. to the end of their Lives , to the end of their Sins , to the end of their Temptations , to the end of their Fears and of the Exercise of the Rage and Malice of Satan against them . To the end may also be understood , even until he had given them the Profit and Benefit of all his Offices in their due Exercise and Administration : But I say , what is all this to them that have him not for their Advocate ? You may remember that I have already told you that there are several who have not the Lord Jesus for their Advocate . To wit , those that are still in their Sins pursuing of their Lusts , those that are ashamed of him before Men , and those that are never otherwise but lukewarm in their Profession : And let us now for a Conclusion make further enquity into this matter . Is it likely that those should have the Lord Jesus for their Advocate to plead their Cause , who despise and reject his Person , his Word and Ways ? Or those either who are so far off from Sense of and Shame f●r Sin , that it is the only thing they hug and embrace ? True he pleadeth the Cause of his People , both with the Father and against the Devil , and all the World besides ; but open Profaneness , Shame of good , and without Heart or Warmth in Religion are no Characters of his People . It is irrational to think that Christ is an Advocate for , or that he pleadeth the Cause of such , who in the self same Hour and before his Enemies are throwing dirt in his Face , by their profane Mouths and unsanctified Lives and Conversations . If he pleads as an Advocate for any , he must plead against Satan for them , and so consequently must have some special bottom to ground his Plea upon : I say a bottom better than that upon which the carnal Man stands . Which bottom is , either some special Relation that this Man stands in to God , or some special Law he hath Privilege by : That he may have some ground for an Appeal if need be , to the Justice and Righteousness of God : But none of these things belong to them that are dead in Trespasses and Sins . They stand in no special Relation to God ; they are not privileged by the Law of Grace . Obj. But doth not Christ as Advocate plead for his Elect , tho not called as yet ? Answ. He died for all his Elect , he prayeth for all his Elect as a Priest : But as an Advocate he pleadeth only for the Children , the called only . Satan objecteth not against God's Election , for he knows it not : But be objecteth against the called , to wit , whether he be truly godly or no , Job 1.9 , 10. Zech 3. or whether they ought not to die for their Transgressions . And for these things he has some colour to frame an Accusation against us : ( And now 't is time enough for Christ to stand up to plead , ) I say for these things he has some Colour to frame a Plea against us , for there is Sin and a Law of Works , and a Judge too that has not respect of Persons . Now to overthrow this Plea of Satan is Jesus Christ our Advocate : Yea to overthrow it by pleading Law and Justice , and this must be done with respect to the Children only . My little Children , I write unto you that ye sin not : And if any Man sin , we have an Advocate with the Father , Jesus Christ the righteous . FINIS . ERRATA . PAge 31 Line 22 for acknowledgeth read acknowledged , p. 65 l. 13 f. your r. you , p 70. l. 2 r. his Office is , p , 77. l 19 f. world r. word , p. 87 l. 13 f. deferrs r. defers , p. 102 l. 24 f groundess r. groundless , p. 108 l. 15 f. thes v. the , p. 118. l. 27 f. affliction r. affection . p. 127 l. 10 f. matter r. water . A Catalogue of Books Printed for and sold by Dorman Newman , at the Sign of the Kings Arms in the Poultrey . THere is likewise Published by this Author , An useful Book entitled , The Holy War , made by Christ upon the Devil for the regaining of Man , or the losing and taking again of the Town of Man-Soul . The Pilgrims Progress from this World to that which is to come , delivered in the Similitude of a Dream , wherein is discovered the manner of his setting out , his dangerous Journey , and safe Arrival at the desired Country , the First part . Price 1 s. The Pilgrims Progress from this World to that which is to come , the Second part , delivered in the Similtude of a Dream , wherein is set forth the manner of the setting out of Christians Wife and Children , their dangerous Journey , and safe Arrival at the desired Country . Price 1 s. A Treatise of the Fear of God , shewing what it is , and how distinguished from that which is not so . Also whence it comes . Who has it . What are the effects . And what the Privileges of those that have it in their Hearts . Price 1 s. 6 d. The Life and Death of Mr. Badman , presented in a familiar Dialogue between Mr. Wiseman and Mr. Attentive . Price 1 s. 6 d. The Doctrine of the Law , and Grace unfolded , or a discourse touching the Law and Grace , the Nature of the one , and the Nature of the other , shewing what they are , as they are the two Covenants , and likewise who they be , and what their conditions are , that be under either of these two Covenants . Very easie to be read , and as easie to be understood by those that are the Sons of Wisdom , the Children of the Second Covenant . Price 1 s. 6 d. Grace abounding to the chief of Sinners . Or a brief and faithful Relation of the exceeding Mercy of God in Christ to his poor Servant John Bunyan . Namely in his taking him out of the Dunghil , and Converting of him to the Faith of his Blessed Son Jesus Christ. Here is also particularly shewed what sight of , and what trouble he had for sin , and also what various Temptations he hath met with , and how God hath carried him through them . Corrected , and much inlargged in this Edition . Price 1 s. Questions about the Nature and perpetuity of the Seventh Day-Sabbath , and proof that the First day of the Week is the true Christian Sabbath . Price 6 d. A Book for Boys and Girls , or Country Rhimes for Children . Price 6 d. Sighs from Hell , or the Groans of a damn'd Soul. Come and welcome to Jesus Christ. A Discourse upon the Pharisee and Publican . Seasonable Counsel or Advice to Sufferers . The barren Fig-tree . The Greatness of the Soul. A Discourse of Prayer ; or I will pray with my Spirit and with my Understanding also . Questions about the Nature and Perpetuity of the Seventh-day-Sabbath . The Holy City ; or the Heavenly Jerusalem . The Advocateship of Jesus Christ. His four last things , Death , Judgment , Heaven and Hell. The Present State of his Majesties Isles and Territories in America , viz. Jamaica , Barbadoes , S. Christophers , M●vis , Antego , S. Vincent , Dominica , New-Jersey , Pensilvania , Monserat , Anguilla , Bermudas , Carolina , Virginia , New-England , Tobago , New-Found-Land , Mary-Land , New-York . With New Maps of every Place . Together with Astronomical Tables , which will serve as a constant Diary or Calendar , for the use of the English Inhabitants in those Islands ; from the Year 1686 , to 1700. Also a Table by which , at any time of the Day or Night here in England , you may know what Hour it is in any of those parts . And how to make Sun Dials fitting for all those places . Choice and Practical Expositions on the Ten Commandments preached by James Durham , late Minister in Glasgow . A Golden Key to open hidden Treasure , or several great points , which referr to the Saints present blessedness , and their future happiness ; with the resolution of several Important questions . The Active , and Passive obedience of Christ , Vindicated and Improved ; two serious , and singular pleas which all sincere Christians may safely make to all those ten Scriptures which speak of the General , and particular Judgment that must certainly pass on all , &c. The 1 st . and 2 d. part by Tho. Brooks late preacher of the Gospel at St. Margaret new Fish street . A Collection of Sermons preached at the Morning Lecture in Southwark and else-where , by Nicholas Blakie . The Morning seeker , shewing the benefit of being good betimes , with directions to make sure work about early Religion , by John Ryther . The Interest of Reason in Religion , with the Import and use of Scripture Metaphors , and the matter of union between Christ and believers , with reflections on several late writings , especially , Mr. Sherlock's discourse concerning the knowledge of Christ modestly enquired into and stated by R. Ferguson . The Works of Mr. James Janeway containing these six following Treatises , Heaven upon Earth , or the best friend in the worst of times ; Death unstung , A Sermon preached at the Funeral of Tho. Moseley , an Apothecary , with a Narrative of his life and death ; also the manner of Gods dealing with him before and after his conversion . A Sermon preached at the Funeral of Tho. Savage : Invisible realities demonstrated in the Holy life and Triumphant death of Mr. John Janeway ; his Legacy to his friends containing 27. famous Instances of Gods Providences in , and about Sea dangers and deliverances , with a Sermon on that subject . Life in God's favour , a seasonable discourse in Death-threating times , being the substance of sundry Sermons on Psal. 30.5 . In his favour is Life . By O. Haywood Minister of the Gospel . A call to prayer , in two Sermons on that subject : lately preached to a Country Auditory , with an account of the Principles and Practices of the Quakers in matter of prayer subjoined , wherein is shewed that the Quakers religion is much wanting in prayer , and they themselves grosly guilty in not calling upon God , and of Fathering much impiety on the Spirit of God , alledging him in defence of their prayer-less cause . Quakerism Subverted , being a further discovery and confutation of the Gross Errors of the Quakers , Published and maintained by Will. Penn , and others of that Sect. A warning to Souls to beware of Quakers and Quakerism , by occasion of a late dispute at Early in Cheshire , all three written by John Cheyney Minister of the Gospel . Gospel remission , or a Treatise shewing , that true blessedness consists in Pardon of sin , wherein is discovered the many Gospel-Mysteries therein contained , the glorious effects proceeding from it , great mistakes made about it , the true Signs and Symptoms of it ; Way and means to obtain it ; by Jeremiah Burrough . A Protestants resolution , shewing his reasons why he will not be a Papist , digested into so plain a method of Question and Answer , that an ordinary Capacity may be able to defend the Protestant Religion against the most cunning Jesuit or popish Priest. Mr. Wadsworth's Legacy , being his serious exhortation to an Holy Life : Or a plea for the absolute necessity of Inherent Righteousness , in those that hope to be saved . The triumphs of Gods revenge against the crying and execrable sin of murther , expressed in 30 several Tragical Histories , to which is added , Gods revenge against the abominable sin of Adultery . A Token for Children , being an exact account of the Conversion , Holy and Exemplary lives and joyful deaths of several young Children , in 2 parts . By James Janeway Minister of the Gospel . FINIS . Notes, typically marginal, from the original text Notes for div A30214-e6260 How Christ manages the Office of an Advocate . The Necessity of Christ's being an Advocate . Spoke of Cyrus a Type of Christ. 
A30141	----	The doctrine of the law and grace unfolded, or, A discourse touching the law and grace the nature of the one and the nature of the other, shewing what they are as they are the two covenants ... wherein for the better understanding of the reader there is several questions answered touching the law and grace ... : also several titles set over the several truths contained in this book, for thy sooner finding of them, which are those following the epistle / published by that poor and contemptible creature, John Bunyan of Bedford. Bunyan, John, 1628-1688. 1685 Approx. 502 KB of XML-encoded text transcribed from 181 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A30141 Wing B5515 ESTC R34390 14396299 ocm 14396299 102284 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A30141) Transcribed from: (Early English Books Online ; image set 102284) Images scanned from microfilm: (Early English books, 1641-1700 ; 1565:25) The doctrine of the law and grace unfolded, or, A discourse touching the law and grace the nature of the one and the nature of the other, shewing what they are as they are the two covenants ... wherein for the better understanding of the reader there is several questions answered touching the law and grace ... : also several titles set over the several truths contained in this book, for thy sooner finding of them, which are those following the epistle / published by that poor and contemptible creature, John Bunyan of Bedford. Bunyan, John, 1628-1688. [16], 334 p. Printed for Nath. Ponder ..., London : 1685. Wing calls this "Second" edition. Imperfect: print show-through. Reproduction of original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Grace (Theology) Theology, Doctrinal. 2005-02 TCP Assigned for keying and markup 2005-03 Apex CoVantage Keyed and coded from ProQuest page images 2005-04 Judith Siefring Sampled and proofread 2005-04 Judith Siefring Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion THE DOCTRINE OF THE LAW and GRACE UNFOLDED : OR , A Discourse touching the Law and Grace . The nature of the one , and the nature of the other : shewing what they are , as they are the two Covenants ; and likewise who they be , and what their Conditions are , that be under either of these two Covenants . WHEREIN , For the better Understanding of the Reader , there is several Questions answered touching the Law and Grace , very easie to be read , and as easie to be understood , by those that are the Sons of Wisdom , the Children of the second Covenant . ALSO , Several Titles set over the several Truths contained in this Book , for thy sooner finding of them ; which are those following the Epistle . Published by that Poor and Contemptible Creature , John Bunyan of Bedford . The Law made nothing perfect , but the bringing in of a better Hope did ; by the which we draw nigh to God , Heb. 7. 19. Therefore we conclude , that a man is justified by Faith , without the Deeds of the Law , Rom. 3. 28. To him therefore that worketh not , but believeth on him that justifieth the ungodly , his Faith is counted for Righteousness , Rom. 4. 5. LONDON , Printed for Nath. Ponder at the Peacock in the Poultry . 1685. The Epistle to the Reader . Reader , IF at any time there be held forth by the Preacher , the freeness and fulness of the Gospel , together with the readiness of the Lord of Peace to receive those that have any desire thereto ; presently it is the spirit of the World to cry out , Sure this man disdains the Law , slights the Law , and counts that of none effect ; and all because there is not , together with the Gospel , mingled the Doctrine of the Law , ( which is not a right dispensing of the Word according to truth and knowledge . ) Again , if there be the terror , horror , and severity of the Law , discovered to a People by the Servants of Jesus Christ , ( though they do not speak of it , to the end People should trust to it , by relying on it as it is a Covenant of Works ; but rather that they should be driven further from that Covenant , even to embrace the tenders and priviledges of the second ) yet , poor Souls , because they are unacquainted with the natures of these two Covenants , or either of them ; therefore , say they , here is nothing but preaching of the Law , thundering of the Law ; when alas , if these two be not held forth ( to wit ) the Covenant of Works , and the Covenant of Grace , together with the nature of the one , and the nature of the other ; Souls will never be able neither to know what they are by Nature , nor what they lie under . Also , neither can they understand what Grace is , nor how to come from under the Law , to meet God , in , and through that other most glorious Covenant ; through which , and only through which , God can communicate of himself , grace , Glory , yea , even all the good things of another World. I having considered these things , together with others , have made bold to present yet once more to thy view ( my Friend ) something of the mind of God , to the end , if it shall be but blessed to thee , thou mayest be benefited thereby . For verily these things are not such as are ordinary , and of small concernment , but do absolutely concern thee to know , and that experimentally too , if ever thou do partake of the glory of God through Jesus Christ , and so escape the terrour and unsupportable vengeance , that will otherwise come upon thee through his Justice , because of thy living and dying in thy Transgressions against the Law of God. And therefore while thou livest here below , it is thy duty ( if thou wish thy self happy for the time to come ) to give up thy self to the studying of these two Covenants , treated of in the ensuing Discourse ; and so to study them , untill thou through grace , do , not only get the notion of the one and of the other in thy head ; but untill thou do feel the very power , life , and glory of the one and of the other . For take this for granted , he that is dark as touching the scope , intent , and nature of the Law , is also dark as to the scope nature , and glory of the Gospel : And also he that hath but a notion of the one , will hardly have any more than a notion of the other . And the reason is this , because so long as People are ignorant of the nature of the Law , and of their being under it , that is , under the curse and condemning power of it , by reason of their sin against it ; so long they will be careless , and negligent as to the enquiring after the true knowledge of the Gospel . Before the Commandement came , ( that is in the spirituality of it ) Paul was alive , ( that is ) thought himself safe , which is clear , Rom. 7. 9 , 10. compared with the 3. of Phil. the 5 , 6 , 7 , 8 , 9 , 10 , 11. ver . &c. But vvhen that came , and vvas indeed discovered unto him by the Spirit of the Lord , then Paul dies ( Rom. 7. ) to all his former life ( Phil. 3. ) and that man vvhich before could content himself to live , though ignorant of the Gospel , cryes out novv , I count all things but loss , for the excellency of the knowledge of Jesus Christ my Lord , ver . 8. Therefore , I say , so long they vvill be ignorant of the nature of the Gospel , and hovv glorious a thing it is to be found vvithin the bounds of it ; for we use to say , That man that knoweth not himself to be sick , that man will not look out for himself a Physician ; and this Christ knew full well , where he saith , The whole have no need of a Physician , but them that are sick : that is , none will in truth desire the Physician , unless they know they be sick . That man also , that hath got but a notion of the Law ( a notion , that is the Knowledge of it in the Head , so as to discourse and talk of it ) if he hath not felt the power of it , and that effectually too , he , it is to be feared , will at the best be but a Notionest in the Gospel ; he will not have the experimental Knowledge of the same in his Heart : nay , he will not seek , nor heartily desire after it , and all because , as I said before , he hath not Experience of the wounding , cutting , killing nature of the other . I say therefore , if thou wouldest know the Authority and Power of the Gospel , labour first to know the Power and Authority of the Law ; for I am verily persuaded , that the want of this one thing , namely , the Knowledge of the Law , is one cause why so many are ignorant of the other . That man that doth not know the Law , doth not know indeed and in truth , that he is a Sinner ; and that man that doth not know he is a Sinner , doth not know savingly that there is a Saviour . Again , That man that doth not know the nature of the Law , that man doth not know the nature of Sin ; and that man that knoweth not the nature of Sin , will not regard to know the nature of a Saviour . This is proved , John 8. 31 , 32 , 33 , 34 , 35 , 36. ver . This People were Professors , and yet did not knovv the Truth ( the Gospel , ) and the reason was , because they did not knovv themselves , and so not the Lavv. I vvould not have thee mistake me , Christian Reader , I do not say , that the Lavv of it self vvill lead any Soul to Jesus Christ ; but the Soul , being killed by the Lavv , through the operation of its severity seizing on the Soul , then the man , if he be enlightened by the Spirit of Christ , to see vvhere Remedy is to be had , vvill not , through Grace , be contented vvithout the real and saving Knovvledge , through Faith , of him . If thou vvouldest then vvash thy Face clean , first take a Glass and see vvhere it is dirty ; that is , If thou vvould'st indeed have thy Sins vvashed avvay by the Blood of Christ , labour first to see them in the Glass of the Lavv , ( Jam. 1. ) and do not be afraid to see thy besmeared Condition , but look on every Spot thou hast ; for he that looks on the foulness of his Face by the halfs , vvill vvash by the halfs : even so he that looks on his Sins by the halfs , he vvill seek for Christ by the halfs . Reckon thy self therefore , I say , the biggest Sinner in the World , and be persuaded , that there is none vvorse than thy self ; then let the Guilt of it seize on thy Heart , then also go in that case and condition to Jesus Christ , and plunge thy self into his Merits , and the vertue of his Blood ; and after that thou shalt speak of the things of the Lavv , and of the Gospel , experimentally ; and the very Language of the Children of God shall seelingly drop from thy Lips , and not till then . Let this therefore learn thee thus much , He that hath not seen his lost Condition , hath not seen a safe Condition ; he that did never see himself in the Devils Snare , did never see himself in Christ's Bosom . This my Son was dead , and is alive again . Was lost and is found , with whom we all had our Conversation in time past . But now are ( so many of us as believe ) returned to Jesus Christ , the chief Shepherd and Bishop of our Souls . I say therefore , if thou do find in this Treatise , in the first place , something touching the Nature , End , and extent of the Lavv , do not thou cry out therefore all on a sudden , saying , Here is nothing but the Terror , Horror , and thundering Sentences of the Lavv. Again , If thou do find in the second part of this Discourse , something of the freeness and fullness of the Gospel ; do not thou say then neither , here is nothing but Grace , therefore surely an under valuing of the Lavv. No , but read it quite thorovv , and so consider of it ; and ( I hope ) thou shalt find the tvvo Covenants ( vvhich all men are under either the one or the other ) discovered , and held forth in their Natures , Ends , Bounds , together vvith the state and condition of them that are under the one , and of them that are under the other . There be some that through Ignorance do say , hovv that such men as preach Terror and Amazement to Sinners , are besides the Book , and are Ministers of the Letter , the Law , and not of the Spirit , the Gospel ; but I would answer them , citing them to the 16. of Luke , from the nineteenth Verse to the end ; and the 1 Cor. 6. 9 , 10. and Gal. 3. 10. Rom. 3. from the ninth Verse to the nineteenth : only this Caution I would give by the way , how that they which preach Terror , to drive Souls to the obtaining of Salvation , by the Works of the Law , that preaching is not the right Gospel-preaching . Yet when Saints speak of the sad state that men are in by Nature , to discover to Souls their need of the Gospel , this is honest preaching ( see Romans 3. the 9 , 10 , 11 , 12 , 13 , 14 , 15 , 16 , 17 , 18 , 19 , 20 , 21 , 22 , 23 , 24 , 25 , &c. ) and he that doth do so , he doth the Work of a Gospel-Minister . Again , there are others that say , because we do preach the free , full , and exceeding Grace discovered in the Gospel , therefore we make void the Law ; which indeed , unless the Gospel be held forth in the Glory thereof without Confusion , by mingling the Covenant of Works therewith , the Law cannot be established . Do we through Faith , or preaching of the Gospel , make void the Law ? Nay , stay , saith Paul , God forbid . We do thereby establish the Law , Rom. 3. 31. And verily , he that will indeed establish the Law , or set it in its own place , ( for so I understand the Words ) must be sure to hold forth the Gospel in its right colour and nature ; for if a man be ignorant of the nature of the Gospel , and the Covenant of Grace , they , or he , will be very apt to remove the Law out of its place , and that because they are ignorant , not knowing what they say , nor whereof they affirm . And let me tell you , if a man be ignorant of the Covenant of Grace , and the bounds and boundlesness of the Gospel , though he speaks and makes mention of the Name of the Father , and of the Son , and also of the Name of the New Covenant , and the Blood of Christ ; yet at this very time , and in these very Words , he will preach nothing but the Law , and that as a Covenant of Works . Reader , I must confess it is a wonderful mysterious thing , and he had need have a wiser Spirit than his own that can rightly set these two Covenants in their right places , that when he speaks of the one , he doth not justle the other out of its place . O , to be so well enlightned , as to speak of the one , that is the Law , for to magnifie the Gospel ; and also , to speak of the Gospel , so as to establish ( and yet not to idolize ) the Law , nor any particular thereof , it is rare , and to be heard and found but in very few mens Breasts . If thou should'st say , what is it to speak to each of these two Covenants , so as to set them in their right places , and also to use the terror of the one , so as to magnifie and advance the Glory of the other ? To this I shall answer also , read the ensuing Discourse but with an understanding Heart , and it is like thou wilt find a Reply therein to the same purpose , which may be to thy satisfaction . Reader , if thou do find this Book empty of fantastical Expressions , and without light , vain , whimsical Scholar-like terms , thou must understand , it is because I never went to School to Aristotle or Plato , but was brought up at my Father's House , in a very mean condition , among a Company of poor Country-men . But if thou do find a parcel of plain , yet sound , true , and home Sayings , attribute that to the Lord Jesus , his Gifts and Abilities , which he hath bestowed upon such a poor Creature as I am , and have been . And if thou , being a seeing Christian , dost find me coming short , though rightly touching at some things , attribute that either to my Brevity , or , if thou wilt , to my Weaknesses , ( for I am full of them . ) A word or two more , and so I shall have done with this . And the first is , Friend , if thou do not desire the Salvation of thy Soul , yet I pray thee to read this Book over with serious Consideration ; it may be it will stir up in thee some desires to look out after it , which at present thou mayest be without . Secondly , if thou do find any stirrings in thy Heart , by thy reading such an unworthy man's Works as mine are ; be sure that in the first place thou give Glory to God , and give way to thy Convictions , and be not too hasty in getting them off from thy Conscience ; but let them so work till thou do see thy self by nature , void of all Grace , as Faith , Hope , Knowledge of God , Christ , and the Covenant of Grace . Thirdly , then in the next place , fly in all haste to Jesus Christ , thou being sensible of thy lost Condition without him , secretly perswading of thy Soul , that Jesus Christ standeth open armed to receive thee , to wash away thy Sins , to cloath thee with his Righteousness ; and is willing , yea , heartily willing , to present thee before the Presence of the Glory of God , and among the innumerable Company of Angels with exceeding Joy. This being thus , in the next place , do not satisfie thy self with these secret and first Perswasions , which do , or may encourage thee to come to Jesus Christ ; but be restless , till thou do find by blessed experience , the glorious Glory of this the second Covenant extended unto thee , and sealed upon thy Soul with the very . Spirit of the Lord Jesus Christ. And that thou mayest not slight this my Counsel , I beseech thee in the second place , consider these following things . First , if thou do get off thy Convictions , and not the right way , ( which is by seeing thy Sins washed away by the Blood of Jesus Christ ) it is a question whether ever God will knock at thy Heart again or no ; but rather say , Such a one is joyned to Idols ; let him alone . Hos. 4. 17. Though he be in a natural state , let him alone . Though he be in , or under the Curse of the Law , let him alone . Though he be in the very hand of the Devil , let him alone . Though he be a going post-haste to Hell , let him alone . Though his Damnation will not only be Damnation for Sins against the Law , but also for slighting the Gospel , yet , let him alone . My Spirit , my Ministers , my Word , my Grace , my Mercy , my Love , my Pity , my common Providences , shall no more strive with him , let him alone . O sad ! O miserable ! who would slight Convictions that are on their Souls , which tend so much for their good ? Secondly , if thou shalt not regard how thou do put off Convictions , but put them off without the precious Blood of Christ being savingly applied to thy Soul ; thou art sure to have the mispending of that Conviction to prove the hardning of thy Heart against the next time thou art to hear the Word preached or read . This is commonly seen , that those Souls that have not regarded those Convictions that are at first set upon their Spirits , do commonly ( and that by the just Judgments of God upon them ) grow more hard , more sensless , more feared and sottish in their Spirits ; for some , who formerly would quake and weep , and relent under the hearing of the Word , do now for the present sit so sensless , so feared , and hardned in their Consciences , that certainly if they should have Hell-fire thrown in their Faces , as it is sometimes cried up in their Ears , they would scarce be moved ; and this comes upon them as a just Judgment of God , 2 Thess. 2. 11 , 12. Thirdly , if thou do slight these , or those Convictions , that may be set upon thy Heart , by reading of this Discourse , or hearing of any other good man preach the Word of God sincerely ; thou wilt have the stifling of these or those Convictions to account and answer for at the Day of Judgment : not only thy Sins that are commonly committed by thee in thy Calling and common Discourse , but thou shalt be called to a reckoning for slighting Convictions , disregarding of Convictions , which God useth as a special means to make poor Sinners see their lost Condition , and the need of a Saviour . Now here I might add many more Considerations besides these , to the end thou mayest be willing to tend , and listen to Convictions ; as , First , consider thou hast a precious Soul , more worth than the whole World ; and this is commonly worked upon ( if ever it be saved ) by Convictions . Secondly , this Soul is ( for certain ) to go to Hell , if thou shalt be a slighter of Convictions . Thirdly , if that go to Hell , thy Body must go thither too , and then never to come out again , Now consider this , you that ( are apt to ) forget God , ( and his Convictions ) lest he tear you in pieces , and there be none to deliver , Psal. 50. 22. But if thou shalt be such a one , that shalt , notwithstanding thy reading of thy Misery , and also of God's Mercy , still persist to go on in thy Sins ; know in the first place , that here thou shalt be left , by the things that thou readest , without excuse ; and in the World to come thy Damnation will be exceedingly aggravated , for thy not regarding of them , and turning from thy Sins ; which was not only reproved by them , but also for rejecting of that Word of Grace that did instruct thee how , and which way , thou should'st be saved from them . And so farewel , I shall leave thee , and also this Discourse , to God , who I know will pass a righteous Judgment both upon that and thee . I am yours , though not to serve your Lusts and filthy minds , yet to reprove , instruct , and according to that proportion of Faith and Knowledge which God hath given me , to declare unto you the way of Life and Salvation . Your Judgings , Railings , Surmizings , and disdaining of me , that I shall leave till the fiery Judgment comes , in which the Ostender shall not go unpunished , be he you or me ; yet I shall pray for you , wish well to you , and do you what good I can . And that I might not write or speak in vain , Christian , pray for me to our God , with much Earnestness , Fervency , and frequently , in all your Knocking 's at our Fathers door , because I do very much stand in need thereof ; for my Work is great , my Heart is vile , the Devil lieth at watch , the World would fain be saying , aha , aha , thus we would have it ; and of my self , keep my self I cannot ; trust my self I dare not ; if God do not help me , I am sure it will not be long before my Heart deceive me , and the World have their Advantage of me ; and so God be dishonoured by me , and thou also ashamed to own me . O therefore be much in Prayer for me , thy Fellow , I trust in that glorious Grace that is conveyed from Heaven to Sinners , by which they are not only sanctified here in this World , but shall be glorified in that which is to come . Unto which , the Lord of his Mercy bring us all . JOHN BUNYAN . These are the several Titles which are set over the several Truths contained in this Book , for thy sooner finding of them . The First Part. 1. THE Words of the Text opened , and the Doctrines laid down . 2. What the Covenant of Works is , and when it was given . 3. What it is to be under the Covenant of Works . 4. Who they are that are under the Covenant of Works . 5. What men may attain to , that are under this Covenant of Works . The Second Part. 1. The Doctrine proved . 2. The New Covenant made with Christ. 3. The Conditions of the New Covenant . 4. The Suretiship of Christ. 5. Christ the Messengerof the New Covenant . 6. Christ the Sacrifice of the New Covenant . 7. Christ the High Priest of the New Covenant . 8. Christ compleatly fulfilled the Conditions of the New Covenant . 9. The Covenant of Grace unchangeable ; the Opposers answered . 10. Who , and how men are actually brought into the New Covenant . 11. A Word of Experience . 12. The Priviledges of the New Covenant . 13. Two Hell — bred Objections answered . 14. A Use of Examination about the Old Covenant . 15. A Legal Spirit . 16. The Use of the New Covenant . 17. The unpardonable Sin. 18. Objections answered for their Comfort who would have their part in the New Covenant . THE DOCTRINE OF THE Law and Grace unfolded : OR , A Discovery of the Law and Grace , the Nature of the one , and the Nature of the other , as they are the two Covenants , &c. Rom. 6. 14. For ye are not under the Law , but under Grace . IN the three former Chapters , the Apostle is pleading for the salvation of sinners by Grace , without the Works of the Law , to the end he might confirm the Saints , and also that he might win over all those that did oppose the truth of this Doctrine , or else leave them the more without excuse ; and that he might so do , he taketh in hand , First , to shew the state of all men naturally , or as they come into the world by Generation , saying in the third Chapter , There is none righteous , no not one ; there is none that understandeth , there is none that doth good , &c. As if he had said , It seems there is a Generation of men that think to be saved by the righteousness of the Law , but let me tell them , that they are much deceived , in that they have already sinned against the Law. For by the disobedience of one , many , yea all , was brought into a state of condemnation ; Rom. 5. 12 , 13 , 14 , 15 , 16 , 17 , 18 , 19. Now in the sixth Chapter , he doth as if he had turned him round to the Brethren , and said , My Brethren you see now that it is clear and evident , that it is freely by the Grace of Christ , that we do inherit eternal life . And again , for your comfort my brethren , let me tell you , that your condition is wondrous safe , in that you are under Grace , for saith he , Sin shall not have dominion over you , that is , neither the damning power , neither the filthy power , so as to destroy your souls ; For you are not under the Law , that is you are not under that , that will damn you for sin ; But ( you are ) under grace , or stand thus in relation to God , that though you have sinned , yet you shall be pardoned . For you are not under the Law , &c. If any should ask what is the meaning of the word [ UNDER ] I answer , it signifieth you are not held , kept , or shut up by it , so as to appear before God under that administration , and none but that ; or thus , you are not now bound by the authority of the Law , to fulfil it , and obey it , so as to have no salvation without you so do ; or thus , if you transgress against any one tittle of it , you by the power of it must be condemned : No , no , for you are not so under it , that is , not thus under the Law. Again , For you are not under the Law ; what is meant by this word [ LAW ? ] The word Law , in Scripture , may be taken more ways then one , as might be largely cleared . There is the Law of Faith , the Law of Sin , the Law of Men , the Law of Works , otherwise called the Covenant of Works , or the first , or old Covenant , Heb. 8. 13. In that he saith a new Covenant , ( which is the Grace of God , or commonly called the Covenant of Grace ) he hath made the first old ; that is the Covenant of Works , or the Law. I say therefore the word [ LAW ] and the word [ GRACE ] in this sixth of the Romans , do hold forth the two Covenants , which all Men are under , that is , either the one or the other . For ye are not under the Law ; that is , you to whom I do now write these words , who are and have been effectually brought into the faith of Jesus : you are not under the Law , or under the Covenant of Works . He doth not therefore apply these words to all , but to some , when he saith , But ye , mark , [ YE ] ye Believers , ye Converted persons , ye Saints , ye that have been born again . Ye , for ye are not under the Law , implying others are , that are in their natural state , that have not been brought into the Covenant of Grace , by faith in Jesus Christ. The words therefore being thus understood , there is discovered these two Truths in them . Doct. 1. First , That there are some in Gospel times , that are under the Covenant of Works . Doct. 2. Secondly , That there is never a Believer under the Law , ( as it is a Covenant of Works , but under Grace through Christ ) For ye , you Believers , you Converted persons , Ye are not under the Law , but under Grace ; or , for you are delivered and brought into , or under the Covenant of Grace . For the first , That there are some that are under the Law , or under the Covenant of Works , see I pray you that Scripture in the third of the Romans , where the Apostle speaking before of sins against the Law , and of the denunciations thereof , against those that are in that condition , he saith , What things soever the Law saith , it saith to them that are under ; Mark , it saith to them that are under the Law , That every mouth may be stopped , and all the World become guilty before God , Rom. 3. 19. That is , all those that are under the Law , as a Covenant of Works , that are yet in their sins , and unconverted , as I told you before . Again , Gal. 5. 18. He saith , But if you be led by the Spirit , you are under the Law , implying again , that those which are for sinning against the Law , or the works of the Law , either as it is the old Covenant ; these are under the Law , and not under the Covenant of Grace . Again , Gal. the 3. the 10. Verse , there he saith , For as many as are of the Works of the Law are under the Curse ; that is , they that are under the Law , are under the Curse ; for mark , they that are under the Covenant of Grace are not under the Curse . Now there are but two Covenants ; therefore it must needs be that they that are under the Curse are under the Law ; seeing those that are under the other Covenant , are not under the Curse , but under the Blessing . So then , they which be of faith , are blessed with faithful Abraham , but the rest are under the Law , Gal. 3. 9. Now I shall proceed to what I do intend to speak unto . First , I shall shew you what the Covenant of Works , or the Law is , and when it was first given , together with the nature of it . Secondly , I shall shew you what it is to be under the Law , or Covenant of Works , and the miserable state of all those that are under it . Thirdly , I shall shew you who they are that are under this Covenant , or Law. Fourthly , I shall shew you how far a man may go , and yet be under this Covenant , or Law. For the first , What this Covenant of Works is , and when it was given ? The Covenant of Works , or the Law here spoken of , is the Law delivered on Mount Sinai , to Moses , in two Tables of stone , in ten particular branches , or heads ; for this see Gal. 4. The Apostle speaking there of the Law , and of some also that through delusions of false Doctrine , was brought again as it were under it , or at least was leaning that way , Verse 21. He saith , As for you that desire to be under the Law , I will shew you the mystery of Abrahams two Sons which he had by Agar and Sarah ; these two do signifie the two Covenants , the one named Agar , signifies Mount Sinai where the Law was delivered to Moses on two Tables of stone , Exod. 24. 12. Chap. 34. 1. Deut. 10. 1. Which is that , that whosoever is under , he is destitute of , and altogether without the Grace of Christ , in his heart at the present , Gal. 5. 3 , 4. For I testifie again to every man ( saith he ) speaking to the same People , that Christ is become of none effect unto you , whosoever of you are justified by the Law , namely , that given on Mount Sinai . Ye are fallen from Grace . That is , not that any can be justified by the Law ; but his meaning is , all those that seek justification by the Works of the Law , they are not such as seek to be under the second Covenant , the Covenant of Grace . Also the 2 Cor. 3. 7 , 8. The Apostle speaking again of these two Covenants , he saith , For if the Ministration of Death ( or the Law , for it is all one ) written and engraven in stones ( mark that ) was glorious : how shall not the Ministration of the Spirit ( or the Covenant of Grace ) be rather glorious ? As if he had said , 'T is true , there was a glory in the Covenant of Works , and a very great excellency did appear in it ; namely , in that given in the stones on Sinai , yet there is another Covenant , the Covenant of Grace , that doth exceed it for comfort and glory . But secondly , Though this Law was delivered to Moses from the hands of Angels in two Tables of Stone on Mount Sinai ; yet this was not the first appearing of this Law to Man ; but even this in substance ( tho possibly not so openly ) was given to the first Man Adam , in the garden of Eden , in these words , And the Lord God commanded the man , saying , Of every Tree in the Garden thou mayest freely eat . But of the Tree of knowledge of good and evil , thou shalt not eat of it ; for in the day thou eatest thereof , thou shalt surely die , Gen. 2. 16 , 17. Which Commandment then given to Adam , did contain in it , a forbidding to do any one of those things , that was and is accounted evil , although at that time it did not appear so plainly , in so many particular heads , as it did when it was delivered on Mount Sinai : but yet the very same , and that I shall prove thus . God commanded Adam in Paradise to abstain from all evil against the first Covenant , and not from some sins only : but if God had not commanded Adam to abstain from the sins spoken against the Ten Commandments , he had not commanded to abstain from all , but from some ; therefore it must needs be , that he then commanded to abstain from all sins forbidden in the Law given on Mount Sinai . Now that God commanded to abstain from all evil , or sin , against any of the Ten Commandments , when he gave Adam the Command in the Garden , it is evident , in that he did punish the sins that was committed against those Commands , that was then delivered on Mount Sinai , before they were delivered on Mount Sinai , which will appear as followeth . The first , second , and third Commandments were broken by Pharaoh and his men ; for they had false Gods which the Lord Executed Judgment against ( as in Exodus 12. 12. ) and blasphemed their true God ; ( Exod. 7. 17. to the end ) for their Gods could neither deliver themselves , nor their people from the hand of God ; but in the things wherein they dealt proudly , he was above them , Exod. 18. 11. Again , Some judge that the Lord punished the sin against the second Commandment , which Jacob was in some measure guilty of , in not purging his house from false gods , with the defiling of his daughter Dinah , Gen. 34. 2. Again , We find that Abimelech thought the sin against the third Commandment so great , that he required no other security of Abraham against the fear of mischief that might be done to him by Abraham , his son , and his sons son : but only Abraham's Oath ; ( Gen. 21. 23. ) the like we see between Abimelech and Isaac , ( Gen. 31. 53. ) the like we find in Moses and the Israelites , who durst not leave the bones of Joseph in Egypt ; because of the Oath of the Lord , whose Name by so doing , would have been abused , Exod. 13. 19. And we find the Lord rebuking his People for the breach of the fourth Commandment , Exod. 16. 27 , 28 , 29. And for the breach of the fifth , the Curse came upon Ham , Gen. 9. 25 , 26 , 27. And Ishmael dishonouring his Father , in mocking Isaack , was cast out , as we read , Gen. 21. 9 , 10. The sons in law of Lot , for slighting their Father , perish in the overthrow of Sodom , Gen. 19. 14 , &c. The sixth Commandment was broken by Cain , and so dreadful a Curse and Punishment came upon him , that it made him cry out , My Punishment is greater then I can bear , Gen. 4. 13. Again , when Esau threatned to slay his Brother , Rebecca sent him away saying , Why should I be deprived of you both in one day ? hinting unto us , that she knew Murther was to be punished with death , Gen. 27. 54. Which the Lord himself declared likewise to Noah , Gen. 9. 6. Again , a notable Example of the Lords Justice in punishing Murther , we see in the Egyptians , and Pharaoh , who drowned the Israelites Children in the River , Exod. 1. 22. And they themselves were drowned in the Sea , Exod. 14. 27. The sin against the Seventh Commandment was punished in the Sodomites , &c. with the utter destruction of this City , and themselves , Gen. 19. 24 , 25. Yea , they suffer the vengeance of eternal fire , Jude 7. Also the Male Sechemites , for the sin committed by Hamors son , were all put to the sword , Gen. 34. 25 , 26. Our first Parents sinned against the Eighth Commandment in taking the forbidden fruit , and so brought the Curse on themselves , and their posterity , Gen. 3. 16. Again , the punishment due to the breach of this Commandment , was by Jacob accounted death , Gen. 31. 30 , 32. and also by Jacobs sons , Gen. 44. 9 , 10. Cain sinning against the Ninth Commandment , as in Gen. 4. 9. was therefore cursed to the earth , verse the 11. And Abraham , though the Friend of God , was blamed for false witness by Pharaoh , and sent out of Egypt , Gen. 12. 18 , 19 , 20. and both he and Sarah reproved by Abimelech , Gen. 20. 9 , 10 , 16. Pharaoh sinned against the Tenth Commandment , Gen. 12. 15. and was therefore plagued with great plagues , verse 17. Abimelech , coveted Abraham's Wife , and the Lord threatned death to him and his , except he restored her again ; Gen. 20. 3. Yea , though he had not come near her , yet for coveting and taking her , the Lord fast closed up the Wombs of his house , verse 18. I could have spoken more fully to this , but that I would not be too tedious , but speak what I have to say with as much brevity as I can . But before I pass it , I will besides this , give you an Argument or two more for the further clearing of this ; that the substance of the Law delivered on Mount Sinai , was before that delivered by the Lord to man in the Garden . As first , Death reigned over them that had not sinned , after the similitude of Adam's transgression , ( that is , though they did not take the forbidden fruit as Adam did ) but had the transgression been no other , or had their sin been laid to the charge of none but those that did eat of that fruit , then those that was born to Adam , after he was shut out of the Garden , had not had sin ; in that they did not actually eat of that fruit , and so had not been slaves to death . But in that Death did reign from Adam to Moses , or from the time of his transgression against the first giving of the Law , till the time the Law was given on Mount Sinai , it is evident , that the substance of the Ten Commandments was given to Adam and his Posterity under that Command , Eat not of the Tree that is in the midst of the Garden . But yet if any shall say that it was because of the sin of their Father that death reigned over them : to that I shall answer , that although original sin be laid to the charge of his Posterity , yet it is also for their sins , that they actually committed , that they were plagued : And again , saith the Apostle , For where there is no Law , there is no transgression , Rom. 4. 15. For sin is not imputed where there is no Law : Nevertheless death reigned from Adam to Moses , saith he , Rom. 5. 13 , 14. But if there had been no Law , then there had been no Transgression , and so no death to follow after , as the wages thereof : for death is the wages of sin , Rom. 6. 23. and sin is the breach of the Law ; an actual breach in our particular persons , as well as an actual breach in our publick person , 1 John 3. 4. Again , they are no other sins then those against that Law given on Sinai , for the which those sins before mentioned was punished ; therefore the Law given before by the Lord to Adam and his posterity , is the same with that afterwards given on Mount Sinai . Again , the Conditions of that on Sinai , and of that in the Garden are all one , the one saying , Do this and live , the other saying the same . Also , Judgment denounced against men in both kinds alike ; therefore this Law , it appeareth to be the very same , that was given on Mount Sinai . Again , the Apostle speaketh but of two Covenants ( to wit , Grace and Works ) under which two Covenants all are ; some under one , and some under the other : Now this to Adam is one ; therefore that on Sinai is one ; and all one with this , and that this is a truth , I say I know that the sins against that on Sinai was punished by God , for the breach thereof , before it was given there : so it doth plainly appear to be a truth ; for it would be unrighteous with God for to punish for that Law , that was not broken : therefore it was all one with that on Sinai . Now the Law given on Sinai , was for the more clear discovery of those sins that was before committed against it ; for though the very substance of the Ten Commandments was given in the Garden , before they were received from Sinai ; yet they lay so darkly in the heart of man , that his sins was not so clearly discovered , as afterwards they were ; therefore saith the Apostle , The Law was added , Gal. 3. 19. ( or more plainly given on Sinai , in Tables of Stone ) that the offence might abound ; that is , that it might the more clearly be made manifest , and appear , Rom. 5. 20. Again , we have a notable resemblance for this at Sinai , even in giving the Law ; for first , the Law was given twice on Sinai : to signifie that indeed the substance of it was given before . And secondly , the first tables that was given on Sinai was broken , at the foot of the Mount , and the other was preserved whole : to signifie , that though it was the true Law , that was given before , with that given on Sinai , yet it was not so easie to be read , and to be taken notice of , in that the stones were not whole , but broken , and so the Law written thereon somewhat defaced , and disfigured . But if any object and say , though the sins against the one , be the sins against the other , and so in that they do agree ; yet it doth not appear , that the same is therefore the same Covenant of Works with the other . Answ. That which was given to Adam in Paradise , you will grant was the Covenant of Works ; for it runs thus . Do thus and live , do it not , and die ; nay thou shalt surely die . Now there is but one Covenant of Works : If therefore I prove , that that which was delivered on Mount Sinai , is the Covenant of Works , then all will be put out of doubt . Now that this is so , it is evident . First , Consider the two Covenants , are thus called in Scripture , the one the administration of death , and the other the administration of life ; the one the Covenant of Works , the other of Grace , but that delivered on Sinai , is called the ministration of death ; that therefore is the Covenant of Works , 2 Cor. 3. For if ( saith he ) the ministration of death Written and Ingraven in stones , was glorious , &c. Secondly , the Apostle writing to the Galatians , doth labour to beat them off from trusting in the Covenant of Works ; but when he comes to give a discovery of that Law , or Covenant ( he labouring to take them off from trusting in it ) he doth plainly tell them , it is that which was given on Sinai , Gal. 4. 24 , 25. Therefore that which was delivered in two Tables of Stone on Mount Sinai , is the very same that was given before to Adam in Paradise , they running both alike ; that in the Garden saying , Do this and live ; but in the day tho eatest thereof , ( or doest not do this ) thou shal surely die . And so is this on Sinai , as is evident when he saith , The man that doth these things shall live by them , Rom. 10. 5. and in case they break them , even any of them , it saith , Cursed is every one that continueth not in all things , that are written in the ( whole ) book of the Law to do them , Gal. 3. 10. now this being thus cleared , I shall proceed . A second thing to be spoken too , is this , to shew what it is to be under the Law ; as it is a Covenant of Works , to which I shall speak , and that thus . To be under the Law , as it is a Covenant of Works , it is , to be bound upon pain of eternal damnation , to fulfil and that compleatly , and continually , every particular point of the Ten Commandments , by doing them ; do this , and then thou shalt live : otherwise , Cursed is every one that continueth not in all ( in every particular thing ) ( or ) things that are written in the book of the Law to do them , Gal. 3. 10. That man that is under the first Covenant stands thus , and only thus , as he is under that Covenant , or Law. Poor souls through ignorance of the nature of that Covenant of Works , the Law , that they are under , they do not think their state to be half so bad as it is : when alas there is none in the World in such a sad condition again besides themselves ; for indeed they do not understand these things . He that is under the Law , as it is a Covenant of Works , is like the man that is bound by the Law of his King upon pain of Banishment , or of being Hanged , Drawn , and Quartered , not to transgress any of the Commandeof the King : So here , they that are under the Covenant of Works , they are bound upon pain of eternal banishment , and condemnation , to keep within the compass of the Law of God of Heaven . The Covenant of Works may in this case be compared to the Laws of the Medes and Persians , which being once made , cannot be altered , Dan. 6. 8. You find that when there was a Law made , and given forth , that none should ask a Petition of any , God or Man , but of the King only : this Law being established by the King , ( verse 9. ) Daniel breaking of it , let all do whatever they can , Daniel must into the Lions Den , ver . 16. So here , I say , there being a Law given , and sealed with the Truth , and the Word of God , ( how , that the soul that sinneth shall die , Ezek. 18. 4. ) whosoever doth abide under this Covenant , and dieth under the same , they must and shall into the Lions Den : nay worse then that , for they shall be thrown into Hell , to the very Devils . But to speak in a few partculars for thy better understanding herein . Know first , that the Law of God , or Covenant of Works , doth not contain it self in one particular branch of the Law , but doth extend it self into many , even into all the Ten Commandments , and them Ten into very many more , as might be shewed : so that the danger doth 〈◊〉 lie in the breaking of one or Two of these Ten only , but it doth lie even in the transgression of any one of them . As you know , if a King should give forth ten particular commaands to be obeyed , by his subjects upon pain of death : now if any man doth transgress against any one of these ten , he doth commit treason , as if he had broke them all , and 〈◊〉 liable to have the sentence of the Law , as certainly passed on him , as if he had broken every particular of them . 2. Again , you know that the Laws being given forth by the King , which if a man keep and obey a long time ; yet if at the last he flips and breaks those Laws , he is presently apprehended , and condemded by that Law. These things are clear as touching the Law of God , as it is a Covenant of Works : if a man do fulfil nine of the Commandments , and yet breaketh but one , that being broken , will as surely destroy him , and shut him out from the joys of Heaven , as if he had actually transgressed against them all ; for indeed in effect so he hath : there is a notable Scripture for this in the Epistle of James , 2 Chap. at the 10 ver . For whosoever shall keep the whole Law , and yet offend in one point , he is guilty of all ; that is , he hath in effect broken them all , and shall have the voice of them all cry out against him : and it must needs be so saith James , because , he that said ( or that Law which said ) Do not commit Adultery , said also , do not Kill . Now if thou commit no Adultery , yet if thou Kill , thou art become a transgressor of the Law. As thus , it may be thou didst never make to thy self a God of Stone or Wood , or at least not to worship them so really and so openly as the Heathen do ; yet if thou hast stollen , born false witness , or lusted after a Woman in thy heart , Mat. 5. 28. thou hast transgressed the Law ; and must for certain , living and dying under that Covenant , perish for ever by the Law : for the Law hath resolved on that before-hand , saying , Cursed is every one that continueth not in ALL things ; mark , I pray you , in all things , that 's the word , and that feals the Doctrine . 3. Again , though a Man do not covet , steal , murther , worship gods of Wood and Stone , &c. yet if they do take the Lords Name in vain , they are for ever gone , living and dying under that Covenant , Thou shalt not take the Name of the Lord thy God in vain ; there is the command but how if we do ? then he saith , The Lord will not hold him guiltless that taketh his Name in vain : No , though you live as holy as ever thou can'st , and walk as circumspectly as ever any did ; yet if thou doest take the Lords Name in vain thou art gone by that Covenant ; For I will not , mark , I will not , ( let him be in never so much danger ) I will not hold him guiltless that takes my Name in vain , Exod. 20. 7. and so likewise for any other of the ten , do but break them , and thy state is irrecoverable , if thou live and die under that Covenant . 4. Though thou shouldest fulfil this Covenant , or Law , even all of it , for a long time , ten , twenty , forty , fifty , or threescore years , yet if thou do chance to slip , and break one of them but once before thou die , thou art also gone and lost by that Covenant ; for mark , Cursed is every one that continueth not in all things ( that continueth not in all things , mark that ) which are written in the Book of the Law to do them : but if a man do keep all the Law of God his whole life time , only sin one time before he dies , that one sin is a breach of the Law , and he hath not continued in doing the things contained therein ; ( For , for to continue according to the sense of this Scripture , is to hold on without any failing , either in thought , word , or deed ) therefore I say , though a man do walk up to the Law all his life time , but only at the very last sin one time before he die , he is sure to perish for ever , dying under that Covenant . For my Friends you must understand that the Law of God is ( yea ) as well as the Gospel ; and as they that are under the Covenant of Grace shall surely be saved by it , so , even so , they that are under the Covenant of Works and the Law , they shall surely be damned by it , if continuing there . This is the Covenant of Works , and the nature of it ; Namely , not to bate any thing , no , not a mite to him that lives and dies under it ; I tell thee ( saith Christ ) thou shalt not depart thence , that is from under the Curse , till thou hast paid the very last mite , Luke 12. 59. 5. Again , you must consider , that this Law doth only condemn words and actions , as I said before , but it hath authority to condemn the most secret thought of the heart , being evil ; so that if thou do not speak any word that is evil , as swearing , lying , jesting , dissembling , or any other word that tendeth to , or savoureth of sin , yet if there should chance to pass but one vain thought thorow thy heart but once in all thy life time , the Law taketh hold of it , accuseth , and also will condemn thee for it . You may see one instance for all in the fifth of Matthew at the 27 , 28. verses , where Christ saith , That though a man do not lie with a woman carnally , yet if he do but look on her , and in his heart lust after her , he is counted by the Law , being rightly expounded , such a one that hath committed the sin ; and thereby hath laid himself under the condemnation of the Law. And so likewise of all the rest of the commands ; if there be any thought that is evil , do but pass thorow thy heart , whether it be against God , or against man in the least measure , though possibly not discerned of thee , or by thee , yet the Law takes hold of thee therefore , and doth by its authority both cast , condemn , and execute thee for thy so doing . The thought of wickedness is sin , Prov. 6. Again , the Law is of that nature and severity , that it doth not only enquire into the generallty of thy life , as touching several things , whether thou art upright there or no , but the Law doth also follow thee into all thy holy duties , and watcheth over thee there , to see whether thou doest do all things aright there , that is to say , whether when thou doest pray , thy heart hath no wandring thoughts in it ; whether thou do every holy duty thou doest perfectly , without the least mixture of sin ; and if it do find thee to slip , or in the least measure to fail in any holy duty that thou doest perform , the Law taketh hold on that , and findeth fault with that , so as to render all the holy duties that ever thou didst unavailable because of that : I say , if when thou art a hearing , there is out one vain thought , or in praying but one vain thought , or in any other thing whatsoever , let it be civil or spiritual , one vain thought once in all thy life time , will cause the Law to take such hold on it , that for that one thing , it doth even set open all the Flood gates of Gods wrath against thee , and 〈◊〉 ●●●bly by that Covenant , it doth bring eternal vengeance upon thee . So that I say look which ways thou wilt , and fail wherein thou wilt , and do it as seldom as ever thou ca●sto , either in civil or spiritual things , as aforesaid ; that is either in the service of God , or in thy employments in the world , as thy trade or calling , either in buying or selling any way , in any thing whatsoever : I say , if in any particular it findeth thee tardy , or in the least measure guilty , it calleth thee an offender , 〈◊〉 accuseth thee to God , it puts a stop to all the promises thereof , that are joyned to the Law , and leaves thee there as a cursed transgressor against God , and a destroyer of thy own soul. Here I would have thee by the way for to take notice , that it is not my intent at this time to inlarge on the several Commands in particular ; for that would be very me to write , and thee to read : only thus much I would have thee to do at the reading hereof ; make a pause , and sit still one quarter of an hour , and muse a little in thy mind thus with thy self , and say ; Did I ever break the Law , yea or no ? had I ever in all my life time one sinful thought passed thorough my heart since I was born , yea or no ? and if thou findest thy self guilty , as I am sure thou canst not otherwise choose but do , unless thou shut thy eyes against thy every days practice ; then I say conclude thy self guilty of the breach of the first Covenant . And when that this is done , be sure in the next place , thou do not straightway forget it , and put it out of thy mind , that thou art condemned by the same Covenant ; and then do not content thy self until thou do find , that God hath sent thee a pardon from Heaven , through the Merits of our Lord Jesus Christ , the Mediator of the second Covenant . And if God shall but give thee a heart to take this my counsel , I do make no question but these words spoken by me , will prove an instrument for the directing of thy heart , to the right remedy , for the salvation of thy soul. Thus much now touching the Law and the severity of it , upon the person that is found under it , having offended , or broken any particular of it , either in thought , word , or action ; and now before I do proceed to the next thing , I shall answer four objections that do he in my way ; and also , such as do stumble most part of the world . The first Objection , And first , but you will say , methinks you speak very harsh ; it is enough to daunt a body : set the case therefore , that a man after he hath sinned , and broken the Law , repenteth of his wickedness , and promiseth to do so no more ; Will not God have mercy then , and save a poor sinner then ? 1. Answ. I told you before , that the Covenant once broken , will execute upon the offender that which it doth threaten to lay upon him ; and as for your supposing that your repenting , and promising to do so no more , may help well , and put you in a condition to attain the mercy of God by the Law : these thoughts do flow from gross ignorance , both of the nature of sin , and also of the nature of the justice of God. And if I was to give you a description , of one in a lost condition for the present , I would brand him out with such a mark of ignorance as this is . 2. Answ. The Law as it is a Covenant of works , doth not allow of any repentance unto life , to those that live and die under it ; for the Law being once broken by thee , never speaks good unto thee , neither doth God at all regard thee : If thou be under that Covenant , notwithstanding all thy repentings , and also promises , to do so no more . No , saith the Law , thou hast sinned , therefore I must curse thee ; for it is my nature to curse , even , and nothing else but curse every 〈◊〉 that doth in any point transgress against me , Gal. . 3. 10. They brake my Covenant , and I regarded 〈◊〉 not saith the Lord , Heb. 8. Let them cry , I will not regard them ; let them report I will not regard them ; they have broken my Covenant , and done that in which I delighted not ; therefore by that Covenant I do curse , and not bless ; damn , and not save , frown , and not smile ; reject , and not embrace ; charge sin , and not forgive it . They brake my Covenant , and I regarded them not . So that I say if thou break the Law , the first Covenant ; and thou being found there , God looking on thee thorow that , he hath no regard on thee , no pity for thee , no delight in thee . Object . 2. But hath not the Law promises as well as threatnings ? saying , The man that doth these things shall live , ( mark , he shall live ) by them , or in them . Answ. First , to break the Commandments , is not to keep or fulfil the same ; but thou hast broken them , therefore the promise doth not belong to thee by that Covenant . Secondly , the promises that are of the Law , are conditional , and so not performed , unless there be a full and continual obedience to every particular of it , and that without the feast sin . Do this , mark , do this , and afterwards thou shalt live ; but if thou break one point of it once in all thy life , thou hast not done the Law ; therefore the the promises following the Law do not belong unto thee , if one sin hath been committed by thee . As thus , ( I will give you a plain instance ) Set the case there be a Law made by the King , that if any man speak a word against him , he must be put to death , and this must not be revoked , but must for certain be expected on the offender ; though though there be a promise made to them that do not speak a word against him , that they shall have great love from him : yet this promise is nothing to the offender , he is like to have no share in it , or to be ever the better for it ; but contrariwise , the Law that he hath offended must be executed on him ; for his sin shutteth him out from a share of , or in the Promises . So it is here , there is a promise made indeed , but to whom ? Why , it is to none but those that live without sinning against the Law : but if thou ( I say ) sin one time against it in all thy lifetime , thou art gone , and not one promise belongs to thee , if thou continue under this Covenant . Methinks the Prisoners at the bar , having offended the Law ( and the charge of a just Judge towards them ) do much hold forth the Law , as it is a Covenant of Works , and how it deals with them that are under it . The Prisoner having offended cries out for mercy ; good my Lord mercy ( saith he ) pray my Lord pity me ; the Judge saith , What canst thou say for thy self , that Sentence of Death should not be passed upon thee ? Why , nothing but this , I pray my Lord be merciful : But he answers again , Friend , the Law must take place , the Law must not be broken : The Prisoner saith , Good my Lord spare me , and I will never do so any more : The Judge notwithstanding the mans out-cries , and sad condition , must according to the tenor of the Law , pass Judgment upon him , and the Sentence of the Condemnation must be read to the Prisoner , though it makes them fall down dead to hear it , if he executes the Law , as he ought to do . And just thus it is concerning the Law of God. Object . 3. I , but sometimes ( for all your haste ) the Judge doth also give some Pardons , and forgive some offenders , notwithstanding their offences , though he be a Judge . Answ. It is not because the Law is merciful , but because there is manifested the love of the Judge , ( not the love of the Law ) I beseech you to mark this distinction ; for if a man that hath deserved death by the Law , be notwithstanding this forgiven his offence ; it is not because the Law saith , spare him , but it is the love of the Judge ( or Chief Magistrate ) that doth set the man free from the Condemnation of the Law : But mark , here the Law of Men and the Law of God do differ ; the Law of Man is not so irrevokable , but if the Supream please , he may sometimes grant a Pardon , without satisfaction given for the offence ; but the Law of God is of this nature , that if the Man be found under it , and a transgrssor , or one that hath transgressed against it , before that Prisoner can be released , there must be a full and compleat satisfaction given to it , either by the mans own life , or by the blood of some other man ; For without shedding of blood there is no remission , Heb. 9. 22. that is , there is no deliverance from under the curse of the Law of God ; and therefore however the Law of man may be made of none effect , sometimes by shewing mercy without giving of a full satisfaction , yet the Law of God cannot be so contented , nor at the least give way , that the person offending that , should escape the curse , and not be damned , except some one do give a full and compleat satisfaction to it for him , and bring the Prisoner into another Covenant , ( to wit ) the Covenant of Grace , which is more easie , and soul-refreshing , and sin-pardoning . I say therefore , you must understand , that if there be a Law made that reaches the life , to take it away for the 〈◊〉 given by the offender against it ; then it is clear , that if the man be spared and saved , it is not the Law that doth give the man this advantage , but it is the meer mercy of the King , either because he hath a ransom , or satisfaction some other way ; or being provoked thereto out of his own love to the person whom he saveth . Now thou also having transgressed and broken the Law of God , if the Law be not executed upon thee , it is not because the Law is merciful , or can pass by the least offence done by thee , but thy deliverance comes another way : Therefore I say , however it be by the Laws of men , where they be corrupted and perve●ted , yet the Law of God is of that nature , that if it hath not thy own blood , or the blood of some other man ( for it calls for no loss ) for to ransom thee from the curse of it , being due to thee for thy transgression , and to satisfie the cries , the doleful cries thereof , and ever for to present thee pure and spotless before God ( notwithstanding this fiery Law ) thou art gone if thou hadst a thousand souls ; For without shedding of blood there is no remission , Heb. 9. 22. No forgivness of the least sin against the Law. Object . 4. But you will say , I do not only repent 〈◊〉 of my formed life , and also promise to do so no more , but now I do labour to be righteous , and to live a holy life ; and now instead of being a breaker of the Law , I do labour to fulfill the same : what say you to that ? Answ. See the case thou couldest walk like an Angel of God ; set the case thou couldest fulfill the whole Law , and live from this day to thy lives end , without sinning in thought , word , or deed , which is unpossible : but I say , set the case it should be so , why , thy state is as bad , ( if thou be under the first Covenant ) as ever it was . For first , I know thou darest not say but thou hast at one time or other sinned ; and it so , then the Law hath condemned thee ; and it so , then I am sure , that thou with all thy actions , and works of righteousness , canst not remove the dreadful and unresistible Curse that is already laid upon thee , by that Law which thou art under , and which thou hast sinned against , though thou livest the holiest life that any man can live in this world , being under the Law of Works , and so not under the Covenant of Grace , thou must be cut off without remedy ; for thou hast sinned , though afterwards thou live never so well . The reasons for this that hath been spoken , are these . First , Tho nature of Gods justice calls for it , that is , it calls for irrecoverable ruin on them that transgress against this Law : for justice gave it , and justice looks to have it compleatly , and continually obeyed , or else justice is resolved to take place , and execute its office , which is to punish the transgressor against it ; you must understand that the justice of God is as unchangable as his love ; his justice cannot change its nature , justice it is , if it be pleased , and justice it is be if it displeased . The justice of God in this place , may be compared to fire ; there is a great fire made in some place , if thou do keep out of it , it is fire ; if thou do fall into it thou wilt find it fire ; and therefore the Apostle useth this as an Argument to stir up the Hebrews to stick close to Jesus Christ , lest they fell under the justice of God , by these words , Heb. 12. 29. For our God is a consuming fire : into which if thou fall , it is not for thee to get out again , as it is with some that fall into a material fire ; no , but he that falls into this , he must lie there for ever ; as it is clear where he saith , Isa. 33. 14. Who among us can dwell with everlasting burnings , and with devouring fire ? For justice once offended , knoweth not how to shew any pitty or compassion to the offender ; but runs on him like a Lion , takes him by the throat , throws him into Prison , and there he is sure to lie , and that to all eternity , unless infinite satisfaction be given to it , which is impossible to be given by any of ( us ) the sons of Adam . Secondly , the faithfulness of God calls for irrecoverable ruine , to be poured out on those that shall live and die under this Covenant . If thou having sinned but one sin against this Covenant , and shouldest afterwards escape damning , God must be unfaithful to himself , and to his Word , which both agree as one . First , he would be unfaithful to himself ; to himself ; that is , to his Justice , Holiness , Righteousness , Wisdom , and Power , if he should offer to stop the runnings out of his Justice , for the damning of them that have offended it . And secondly , he would be unfaithful to his Word ( his written Word ) and deny , disown , and break that , of which he hath said , Luk. 16. 7. It is easier for Heaven and Earth to pass away , than for one tittle of the Law to fail , or be made of none effect ; now if he should not according to his certain declarations therein , take vengeance on those that fall and die within the threat , and sad curses denounced , it that , his word could not be fulfilled . Thirdly , Because otherwise he would disown the sayings of his Prophets , and gratifie the sayings of his enemies : his Prophets say he will take vengeance , his enemies say he will not ; his Prophets say he will remember their iniquities , and recompence them into their bosom ; but his enemies say they shall do well , and they shall have peace though they walk after the imagination of their own heart ; Deut. 29. 19 , 20. and be not so strict as the word commands , and do not as it saith : but let me tell thee , hadst thou a thousand souls , and each of them was worth a thousand worlds , God would set them all on a light fire ; if they fall within the condemnings of his Word , and thou die without a Jesus , even the right Jesus ; for the Scriptures cannot be broken . What doest thou think that God , Christ , Prophets , and Scriptures , will all lie for thee ? and falsifie their words for thee ? it will be but ill venturing thy soul upon that . And the reasons for it are these , First , Because God is God , and Secondly , because Man is Man. First , Because God is perfectly just , and eternally just , perfectly holy , and etern●lly holy , perfectly faithful , and eternally faithful ; that is without any variableness or shadow of turning : but perfectly continueth the same , and can as well cease to be God , as to alter or change the nature of his God-head . And as he is thus the perfection of all perfections , he gave out his Law to be obeyed , but if any offend it , then they fall into the hands of this his eternal justice , and so must drink of his irrecoverable wrath , which is the execution of the same justice . I say , this being thus , the Law being broken , justice takes place , and so faithfulness followeth , to see that execution be done , and also to testifie that he is true , and doth denounce his unspeakable , ●nsupportable , and unchangeable vengeance on the party offending . Secondly , Because thou art not as infinite as God , but a poor created weed , that is here to day and gone to morrow ; and not able to answer God in his Essence , Being , and Attributes , thou art found to fall under him , for that thy soul or body can do nothing that is infinite in such a way as to satisfie this God , which is an infinite God in all his attributes But to declare unto you the misery of man by this Law to purpose , I do beseech you to take notice of these following particulars , besides what hath been already spoken . First , I shall shew the danger of them by reason of the Law , as they come from Adam . Secondly , as they are in their own persons particularly under it . 1. First , as they come from Adam , they are in a sad condition ; because he left them a broken Covenant : or take it thus , because they , while they were in him , did with him break that Covenant . Oh! this was the treasure that Adam left to his posterity , it was a broken Covenant , insomuch that death reigned over all his Children , and doth still to this day , as they come from him , both natural and eternal death , Rom. the 5. It may be Drunkard , Swearer , Liar , Thief , thou dost not think of this . 2. Secondly , he did not only leave them a broken Covenant , but also made them ( himself ) sinners against it : he made them sinners ; By one mans disobedience many were made sinners , Rom 5. 19. And this is worse than the first . 3. Thirdly , not only so , but he did deprive them of their strength , by which at first they were enabled to stand , and left them no more than dead men . Oh helpless state ! Oh! how beggarly and miserable are the sons of Adam ? 4. Fourthly , not only so ; but also before he left them , he was the conduit-pipe through which the Devil did convey of his poisoned spawn and venome nature into the hearts of Adams sons and daughters , by which they are at this day so strongly and so violently carried away , that they flie as fast to Hell and the Devil , by reason of sin , as chaff before a mighty wind . 5. Fifthly , in a word , Adam led them out of their Paradise , that is one more ; and put out their eyes , that is another ; and left them to the leading of the Devil ; O sad ! Canst thou hear this , and not have thy ears to tingle and burn on thy head ? Can'st thou read this and not feel this and not feel thy Conscience begin to throb and dagg ? If so , surely it is because thou art either possessed with the Devil , or besides thy self . But I pass this , and come to the second thing , which is the cause of their being in a sad condition , which is by reason of their being in their Particular persons under it . First , therefore they that are under the Law , they are in a sad condition ; because they are under that which is more ready ( through our infirmity ) to curse than to bless ; they are under that called the ministration of condemnation , 2 Cor. 3. that is , they are under that dispensation , or administration , whose proper work is to curse , and condemn , and nothing else . Secondly , their condition is sad , who are under the Law ; because they are not only under that administration that doth condemn , but also that which doth wait an opportunity to condemn : the Law doth not wait that it might be gracious , but it doth wait to curse and condemn ; I , it came on purpose to discover sin , Rom. 5. 20. The Law entred , saith the Apostle , that the offence might abound ; or appear indeed to be that which God doth hate ; and also to curse for that which hath been committed , as he saith , Cursed is every one that continueth not in all things that are written in the book of the Law to do them ; Gal. 3. 10. Thirdly , they are in a sad condition ; be-because that administration they are under , that are under the Law , doth always find fault with the sinners obedience , as well as his disobedience ; ( if it be not done in a right spirit , which they that are under that Covenant cannot do , by reason of their being destitute of Faith ) therefore , I say , it doth controle them , saying , This was not well done ; this was done by the halves ; this was not done freely , and that was not done perfectly , and out of love to God : and hence it is that some men , notwithstanding they labour to live as holy as ever they can , according to the Law ; yet they do not live a peaceable life , but are full of condemnings , full of guilt and torment of Conscience ; finding themselves to fail here , and to fall short there , omitting this good which the Law commands , and doing that evil which the Law forbids ; but never giveth them one good word for all their pains . Fourthly , they that are under the Law are in a sad condition ; because they are under that administration that will never be contented with what is done by the sinner : if thou be under this Covenant , work as hard as thou can'st , the Law will never say , Well done ; never say , My good servant : No , but always it will be driving of thee faster , hastning of thee harder , giving of thee fresh commands , which thou must do ; and upon pain of damnation not to be left undone . Nay , it is such a Master that will curse thee , not only for thy sins , but also because thy good works were not so well done , as they ought to be . Fifthly , they that are under this Covenant or Law , their state is very sad ; because this Law doth command impossible things of him that is under it ; and yet doth but right in it , seeing man at the first , had in Adam strength to stand , if he would have used it , and the Law , was given then , ( as I said before ) when man was in his full strength ; and therefore no unequality , if it commands the same still , seeing God that gave thee strength , did not take it away . I will give you a similitude for the clearing of it ; set the case that I give to my servant ten pounds , with this charge , lay it out for my best advantage , that I may have my own again with profit ; now if my servant contrary to my command , goeth and spends my money in a disobedient way ; is it any unequality in me to demand of my servant what I gave him at first ? nay , and though he have nothing to pay , I may lawfully cast him into Prison , and keep him there until I have satisfaction . So here , the Law was delivered to man , at the first when he was in a possibility to have fulfilled it ; now then , though man have lost his strength , yet God is just in commanding the same work to be done . I , and if they do not do the same things , I say , that are impossible for them to do , it is just with God to damn them , seeing it was they themselves that brought themselves into this condition ; therefore saith the Apostle , What things soever the Law , or Commands saith , it saith to them that are under the Law ; that every mouth may be stopped , and all the world may become guilty before God , Rom. 3. 19. and this is thy sad condition that art under the Law , Gal. 3. 10. But if any should object and say , but the Law doth not command unpossible things of natural man. I should answer in this case as the Apostle did in another , very much like unto it , saying , They know not what they say , nor whereof they affirm : For doth not the Law command thee to love the Lord thy God , with all thy soul , with all thy strength , with all thy might ; &c. and can the natural man do this ? Jer. 13. 23. How can those that are accustomed to do evil , do that which is commanded in this particular ? Can the Ethiopian change his skin , or the Leopard his spots ? Doth the Law command thee to do good , and nothing but good ? and that with all thy soul , heart , and delight , ( which the Law as a Covenant of Works called for ) and can'st thou being Carnal do that ? But there is no man that hath understanding , if he should hear thee say so , but would say that thou wast either bewitched , or stark mad . Sixthly , they that are under the Law , are in a sad condition ; because , that though they follow the Law , or Covenant of Works , I say , though they follow it , it will not lead them to Heaven ; no , but contrariwise , it will lead them under the Curse . It is not possible , saith Paul , that any should be justified by the Law , ( or by our following of it ) for by that is the knowledge of sin , and by it we are condemned for the same , which is far from leading us to life , being the ministration of death , 2 Cor. 3. and again , Israel that followeth after the Law of righteousness , hath not attained to the Law of righteousness : wherefore ? because they sought it not by faith , but by the Law , and by the Works thereof , Rom. 9. 30 , 31 , 32. Seventhly , they that are under the Law , are in a sad condition ; because they do not know whether ever they shall have any wages for their work or no ; they shall have no assurance of the pardon of their sins , neither any hopes of eternal life : but poor hearts as they are , they work for they do not know what , even like a poor Horse that works hard all day , and at night hath a dirty Stable for his pains ; so thou mayest work hard all the days of thy life , and at the day of death instead of having of a glorious rest in the Kingdom of Heaven , thou mayest , nay , thou shalt have for thy sins , the damnation of thy soul and body in Hell to all eternity ; for as much as I said before , that the Law , if thou sinnest , it doth not take notice of any good work done by thee ; but takes its advantage to destroy and cut off thy soul for the sin thou hast committed . Eighthly , they that are under the Law , are in a sad condition , because they are under that administration , upon whose souls God doth not smile ( they dying there ) for the administration that God doth smile upon his Children through , is the Covenant of Grace , they being in Jesus Christ , the Lord of life and consolation : but contrariwise to those that are under the Law ; for they have his frowns , his rebukes ; his threatnings , and with much severity they must be dealt withal . For they break my Covenant , and I regarded them not , saith the Lord , Heb. 8. 9. Ninthly , they are in a sad condition ; because they are out of the faith of Christ : they that are under the Law , have not the faith of Christ in them ; for that dispensation which they are under , is not the administration of faith , The Law is not of faith , saith the Apostle , Gal. 3. 2. Tenthly , because they have not received the Spirit ; for that is received by the bearing of faith , and not by the Law , nor the Works thereof , Gal. 3. 2. Eleventhly , in a word , if thou live and die under that Covenant , Jesus Christ will neither pray for thee , neither let thee have one drop of his Blood to wash away thy sins ; neither shalt thou be so much as one of the least in the Kingdom of Heaven ; for all these priviledges come to souls under another Covenant , as the Apostle saith , For such are not under the Law , but under Grace , that is , such as have a share in the benefits of Jesus Christ , or such as are brought from under the first Covenant , into the second ; or from under the Law , into the Grace of Christs Gospel ; without which Covenant of Grace , and being found in that , there is no soul can have the least hope of eternal life , no joy in the holy Ghost , no share in the priviledges of Saints , because they are tied up from them by the limits and bonds of the Covenant of Works . For you must understand , that these two Covenants have their several bounds and limitations , for the ruling and keeping in subjection , or giving of freedom to the parties under the said Covenants : now they that are under the Law , are within the compass and the jurisdiction of that , and are bound to be in subjection to that ; and living and dying under that , they must stand and fall to that , as Paul saith , To his own master , he shall stand or fall . The Covenant of Grace doth admit to those that are under it , also liberty and freedom , together with commanding of subjection to the things contained in it , which I shall speak to further hereafter . But now , that the former things may be further made to appear , that is , what the sad condition of all them that are under the Law is ; as I have shewn you something of the nature of the Law , so also shall I shew , that the Law was added and given for that purpose , that it might be so with those that are out of the Covenant of Grace . First , God did give the Law , that sin might abound , Rom. 5. 20. not that it should take away sin in any , but to discover the sin which is already begotten , or that may hereafter be begotten , by Lust and Satan : I say , this is one proper work of the Law to make manifest sin ; it is sent to find fault with the sinner , and it doth also watch that it may so do , and it doth take all advantages for the accomplishing of its work in them that give ear thereto , or do not give ear , if it have the rule over them . I say , it is like a man that is sent by his Lord to see and pry into the labours and works of other men , taking every advantage to discover their infirmities and failings , and to chide them ; yea , to throw them out of the Lords favour for the same . Secondly , Another great end why the Lord did add or give the Law , it was that no man might have any thing to lay to the charge of the Lord , for his condemning of them that do transgress against the same . You know that if a man should be had before an Officer or Judge , and there be condemned , and yet by no Law ; he that condemns him , might be very well reprehended or reproved for passing the Judgment ; yea the party himself might have better ground to plead for his liberty , than the other to plead for the condemning of him : but this shall not be so in the judgment day , but contrariwise ; for then every man shall be forced to lay his hand on his mouth , and hold his tongue at the Judgment of God , when it is passed upon them ; therefore saith the Apostle , What things soever the Law saith , it saith to them that are under the Law ( that is all the commands , all the curses and threatnings that are spoken by it , are spoken saith he ) that every mouth may be stopped ; mark , I beseech you , it saith , saith he , that every mouth might be stopped , and that all the world might become guilty before God , Rom. 3. 19. So that now in case any in the judgment day , should object against the judgment of God , as those in the 25. of Matthew do , saying , Lord when saw we thee thus and thus ? And why dost thou pass such a sad sentence of condemnation upon us ? surely this is injustice and not equity : Now for the preventing of this , the Law was given ; I , and that it might prevent thee to purpose , God gave it betimes , before either thy first father had sinned , or thou wast born . So that again , if there should be these Objections offered against the proceedings of the Lord in justice , and judgment , saying : Lord , why am I thus condemned , I did not know it was sin ? now against these two , was the Law given , and that betimes , so that both these are answered . If the first come in and say , why am I judged ? why am I damned ? then will the Law come in , even all the Ten Commandments , with every one of their cries against thy soul , the first saying , he hath sinned against me , damn him ; the second saying also , he hath transgressed against me , damn him ; the third also saying the same , together with the 4 , 5 , 6 , 7 , 8 , 9 , 10. even all of them will discharge themselves against thy soul , if thou die under the first Covenant , saying he , or they , have transgressed against us , damn them , damn them : and I tell thee also , that these ten great guns , the Ten Commandments , will with discharging themselves in justice against thy soul , so rattle in thy conscience , that thou wilt in spight of thy teeth , be immediately put to silence , and have thy mouth stopped ; and let me tell thee further , that if thou shalt appear before God , to have the Ten Commandments discharge themselves against thee , thou hadst better be tied to a tree , and have ten , yea ten thousand of the biggest pieces of Ordnance in the world , to be shot off against thee ; for these could go no further , but only to kill the body ; but they both body and soul to be tormented in Hell with the Devil to all eternity . 3. Again , if the second thing should be objected , saying , But Lord I did not think this had been sin , or the other had been sin ; for no body told me so : then also will the giving of the Law take off that , saying , nay , but I was given to thy father Adam before he had sinned , or before thou wast born , and have ever since been in thy soul to convince thee of thy sins , and to controul thee for doing the thing that was not right . Did not I secretly tell thee at such a time , in such a place , when thou wast doing of such a thing , with such a one , or when thou wast all alone , that this was a sin , and that God did forbid it ; therefore if thou didst commit it , God would be displeased with thee for it ? And when thou wast thinking to do such a thing , at such a time , did not I say , forbear , do not so ? God will smite thee , and punish thee for it , if thou doest do it ? And besides God did so order it , that you had me in your Houses , in your Bibles , and also you could speak and talk of me ; thus pleading the truth , thou shalt be forced to confess it is so ; nay , it shall be so in some sort with the very Gentiles and barbarous People , that fall far short of that light we have in these parts of the world ( for saith the Apostle ) The Gentiles which have not the Law , these do by nature the things contained in the Law ; these having not the Law ( that is , not written as we have , yet they ) are a Law unto themselves , which sheweth the works of the Lavv is vvriten in their hearts , Rom. 2. 14 , 15. that is , they have the Law of works in them by nature , and therefore they shall be left without excuse ; for their own consciences shall stand up for the truth of this , where he saith , Their conscience also bearing witness , and their thoughts the mean while accusing , or else excusing one another . I but when ? Why , in the day vvhen God shall judge the secrets of men by Jesus Christ according to my Gospel , Rom. 2. 15 , 16. So this I say is another end , for which the Lord did give the Law , namely , that God might pass a sentence in righteousness , without being charged with any injustice , by those that shall fall under it , in the judgment . 4. A fourth end , why the Lord did give the Law , it was , because they that die out of Jesus Christ , might not only have their mouths stopped , but also that their persons might become guilty before God ( Rom. 3. 19. ) and indeed this will be the ground of silencing ( as I said before ) they finding themselves guilty , their consciences backing the truth of the judgment of God passed upon them , they shall become guilty , that is , they shall be fit vessels for the wrath of God to be poured out into , being filled with guilt , by reason of transgressions against the Commandments : thus therefore shall the parties under the first Covenant be fitted to destruction ( Rom. 9. 22. ) even as wood , or straw , being well dried , is fitted for the fire , and the Law was added and given , and speaks to this very end that sins might be shewn , mouths might be stopt from quarrelling : And that all the vvorld , mark , the vvorld might become guilty before God , and so be in justice for ever and ever overthrown , because of their sins . And this will be so , for these reasons . First , Because God hath a time to magnifie his justice , and holiness , as well as to shew his forbearance and mercy . We read in Scripture that his eyes are too pure to behold iniquity , Hab 1. 13. and then we shall find it true . We read in Scripture , that he will magnifie the Law , and make it honourable , and then he will do it indeed . Now because the Lord doth not strike so soon as he is provoked by sin , therefore poor souls will not know , nor regard the Justice of God ; neither do they consider the time in which it must be advanced ( which will be ) when men drop under the wrath of God as fast as hail in a mighty storm , 2 Pet. 3. 9. Psal. 50. 21 , 22. Now therefore look to it all you that count the long-suffering and forbearance of Gods slackness ; and because for the present he keepeth silence , therefore to think that he is like unto your selves . No , no , but know that God hath his set time for every purpose of his , and in its time , it shall be advanced most marvellously , to the everlasting astonishment and overthrow of that soul , that shall be dealt withal by Justice and the Law. O! how will God advance his Justice ? O! how will God advance his Holiness ? First , By shewing men that he in justice cannot , will not regard them , because they have sinned : And secondly , In that his holiness will not give way for such unclean wretches to abide in his sight , his eyes are so pure . Secondly , Because God will make it appear that he will be as good as his word to sinners ; sinners must not look to escape always , though they may escape a while , yet they shall not go for all ado unpunished ; no , but they shall have their due to a farthing , when every threatning and curse shall be accomplished , and fulfilled on the head of the transgressor . Friend , there is never an idle word that thou speakest , but God will account with thee for it ; there is never a lie thou tellest , but God will reckon with thee for it ; nay , there shall not pass , so much as one passage in all thy life-time , but God , the righteous God , will have it in the trial by his Law ( if thou die under it ) in the Judgment-day . But you will say : But who are those that are thus under the Law ? Answ. Those that under the Law , may be branched out into three ranks of men : either , first such as are grosly prophane , or such as are more refined ; which may be two ways , some in a lower sort , and some in a more eminent vvay . First , Then they are under the Lavv as a Covenant of Works , who are open prophane and ungodly vvretches , such as delight not only in sin , but also make their boast of the same , and brag at the thoughts of committing of it : now as for such as these are ; there is a Scripture in the first Epistle of Paul to Timothy , the 1 Chap. at the 9. and 10. verses , which is a notable one to this purpose , The Lavv ( saith he ) is not made for a righteous man ( not as it is a Covenant of Works ) but for the ( unrighteous or ) lawless and disobedient ; for the ungodly , and for sinners , for unholy , and prophane , for murderers of fathers ; and murderers of mothers , for man-slayers , for whore-mongers , for them that defile themselves with mankind , for men-stealers , liars ( look to it liars ) for perjured persons , and ( in a word ) if there be any other thing that is not according to sound Doctrine . These are one sort of People that are under the Law , and so under the curse of the same , whose due is to drink up the brim-full Cup of Gods eternal vengeance , and therefore I beseech you not to deceive your selves . For know you not that the unrighteous shall not inherit the Kingdom of God ? Neither Fornicators , nor Idolators , nor Adulterers , nor Effeminates , nor Abusers of themselves with Mankind , nor Thieves , nor Covetous , nor Drunkards , nor Revilers , nor Extortioners , shall inherit the Kingdom of Heaven , 1 Cor. 6. 9 , 10. Poor souls , you think that you may have your sins , your lusts and pleasures , and yet you shall do pretty well , and be let to go free in the Judgment day : but see what God saith of such in that 9. of Deuternomy , at the 19. and 20. verses , Which shall bless themselves in their heart , saying , I shall have peace , I shall be saved , I shall do as well as others , in the day when God shall judge the World by Jesus Christ ( but saith God ) I will not spare them ; no , but my anger and my jealousie shall smoke against them . How far , even to the executing all the curses that are written in the Law of God upon them . Nay , saith God , I will be even with them ; For I will blot out their names from under Heaven . And indeed it must of necessity be so , because such souls are unbelievers , in their sins , and under the Law , which cannot , will not shew any mercy on them ; for it is not the administration of mercy and life , but the administration of death and destruction ( as you have it , 2 Cor. the 3. Chap. the 7 , 9. verses ) and all those , every one of them , that are open prophane and scandalous wretches , are under it , and have been so ever since they came into the World to this day ; and they will for certain live and die under the same dispensation , and then be damned to all eternity , if they be not converted from under that Covenant , into , and under the Covenant of Grace ( of which I shall speak in its place ) and yet for all this , how brag and cranck are our poor wantons , and wicked ones , in this day of forbearance ? as if God would never have a reckoning with them , as if there was no Law to condemn them , as if there was no hell fire to put them into : but Oh! how will they be deceived ? when they shall see Christ sitting upon the Judgment-seat , having laid aside his priestly and prophetical Office , and appearing only as a Judge to the wicked . When they shall see all the records of Heaven unfolded and laid open ; when they shall see each man his name out of the Book of Life , and in the Book of the Law ; when they shall see God in his Majesty , Christ in his Majesty , the Saints in their Dignity ; but themselves in their Impurity , what will they say then ? whither will they fliethen ? where will they leave their glory ? Isa , 10. 3. O sad state ! Secondly , They are under the Law , also , who do not only so break and disobey the Lavv , but follow after the Law , as hard as ever they can , seeking justification thereby ; that is , though a man should abstain from the sins against the Law , and labour to fulfil the Law , and give up himself to the Lavv , yet if he look no further than the Lavv , he is still under the Lavv ; and for all his obedience to the Lavv , the righteous Law of God , he shall be destroyed by that Lavv. Friend , you must not understand that none but profane persons are under the Law : No , but you must understand that a man may be turned from a vain , loose , open , prophane Conversation , and sinning against the Law , to a holy , righteous , religious life , and yet be in the same state , under the same Law , and as sure to be damned as the other that are more prophane and loose . And though you may say this is very strange , yet I shall both say it , and prove it to be true . Read with understanding that Scripture in Romans 9. at the 30 , 31. verses , where the Apostle speaking of the very same thing , saith , But Israel which followed after the Law of righteousness ; mark , that followed after the Law of righteousness ; they notwithstanding their earnest pursuit , or hunting after the Law of righteousness , fell short of the Law of righteousness . It signifies thus much to us , that let a man be never so earnest , so servent , so restless , so serious , so ready , so apt and willing to follow the Law , and the righteousness thereof , if he be under that Covenant , he is gone , he is lost , he is deprived of eternal life ; because he is not under the ministration of life ( if he die there ) read also that Scripture , Gal. 3. 10. ( which saith ) For as many as are of the Works of the Law are under the Curse , mark , they that are of the Works of the Law ; now for to be of the works of the Law , it is to be of the works of the righteousness thereof ; that is , to abstain from sins against the Law , and to do the commands thereof , as near as ever they can for their lives , or with all the might they have ; and therefore I beseech you to consider it ; for mens being ignorant of this , is the cause why so many go on , supposing they have a share in Christ ; because they are reformed , and abstain from the sins against the Law , who when all comes to all , will be damned notwithstanding ; because they are not brought out from under the Covenant of Works , and put under the Covenant of Grace . Object . But ( can you in very deed make these things manifestly evident from the Word of God ) methinks to reason this is very strange , that a man should labour to walk up according to the Law of God , as much as ever he can , and yet that men notwithstanding this should be still under the Curse . Pray clear it . Answ. Truly this doth seem very strange , I do know full well , to the natural man , to him that is yet in his unbelief ; because he goeth by beguiled reason : but for my part I do know it is so , and shall labour also to convince thee of the truth of the same . First , Then the Law is thus strict and severe , that if a man do sin but once against it , he ( I say ) is gone for ever by the Law , living and dying under that Covenant : If you would be satisfied , as touching the truth of this , do but read the third of the Galations at the 10. verse . Where it saith , Cursed is every one ( that is , not a man shall misss by that Covenant ) that continueth not in all ( mark , in all ) things that are written in the book of the Law to do them : pray mark , here is a curse in the first place , if all things written in the Book of the Law be not done , and that continually too , that is , without any failing , or one slip , as I said before . Now there is never a one in the world , but before they did begin to yield obedience to the least command , they in their own persons did sin against it , by breaking of it : the Apostle methinks is very notable for the clearing of this in that 3 of the Romans , and also in the fifth , in the one he endeavours for to prove that all had transgressed in the first Adam , as he stood a common person representing both himself and us in his standing and falling , Rom. 5. 12. Wherefore ( saith he ) as by one man sin entered into the World , and death by sin : and so death passed upon all men ; mark that , but why ? for that all have sinned , that is , for as much as all naturally are guilty of original sin , the sin that was committed by us in Adam : So this is one cause why none can be justified by their obedience to the Law , because they have in their first place broken it in their first parents . But secondly , In case this should be opposed and rejected by quarrelsome persons , though there be no ground for it , Paul hath another argument to back his Doctrine , saying , For we have proved ( already ) that both Jews and Gentiles are all under sin . First , As it is written , there is none righteous , no not one . Secondly , They are all gone out of the way , they are together ( mark , together ) become unprofitable , there is none that doth good , no not one . Thirdly , Their throat is an open Sepulchre , with their tongues they have used deceit , the poyson of asps is under their lips . Fourthly , Their mouths are full of cursing and bitterness . Fifthly , Their feet are swift to shed blood . In a word , Destruction and misery are in their ways : And the way of peace they have not known . Now then saith he , having proved these things so clearly , the conclusion of the whole is this , That what thing , soever the Law saith ( in both shewing of sin and cursing for the same ) it saith ( All ) to them that are under the Law , that every mouth may be stopped , and all the world may become guilty before God , Rom. 3. 9 , 10 , 11 , 12 , 13 , 14 , 15 , 16 , 17 , 18 , 19. So that here I say lieth the ground of our not being justified by the Law , even because in the first place we have sinned against it ; for know this for certain , that if the Law doth take the least advantage of thee , by thy sinning against it , all that ever thou shalt afterwards hear from it , is nothing but curse , curse , curse him , For not continuing in all things that are written in the book of the Law to do them . Secondly , Thou canst not be saved by the righteous Lavv of God , the first Covenant , because , that ( together with this thy miserable state , by original and actual sins , before thou didst follow the Law ) since thy turning to the Law , thou hast committed several sins against , the Law. ( In many things vve offend all ) So that now thy righteousness to the Law , being mixed with sometimes the lust of concupiscence , for●idation , coverousness , pride , heart-risings against God , coldness of affection towards him , backwardness to good duties , speaking idle words , having of strife in your hearts , and such like ; I say , these things being thus , the righteousness of the Law is become ( do ) weak through this our flesh , ( Rom. 8. 30 ) and so notwithstanding all our obedience to the Law , we are yet through our weakness under the Curse of the Law ; for as I said before , the Law is so holy , so just , and so good , that it cannot allow that any failing or slip should be done by them that look for life by the same . Cursed is every one that continueth not in every thing , Gal. 3. 10. and this Paul knew full , well , which made him throw away all his righteousness ( But you will say that was his own . Ansvver , But it was even that which while he calls it his own , he also calls it the righteousness of the Law , see Phil. 3. 7 , 8 , 9 , 10. ) and to account it but dung , but as dirt on his shoes , and that , that he might be found in Christ , and so he saved by him without the deeds of the Law , Rom. 3. 28. But thirdly , Set the case the righteousness of the Law , which thou hast , was pure and perfect without the least flaw , or ●au●o , without the least mixture of the least sinful thought , yet this would fall far short of presenting of thee blameless in the sight of God. And that I prove by these arguments . The first Argument is , That that which is not Christ , cannot redeem souls from the Curse . It cannot compleatly present them before the Lord. Now the Law is not Christ ; Therefore the Moral Law , cannot ( by all our obedience to it ) deliver us from the curse that is due to us , Act. 4. 12. The second Argument is , That that righteousness that is not the righteousness of faith ( that is by believing in Jesus Christ ) cannot please God. Now the righteousness of the Law as a Covenant of works is not the righteousness of faith ; Therefore the righteousness of the Law as acted by us , being under that Covenant , cannot please God. The first is proved in Heb. 1● . 6. But without faith it is impossible to please him , mark , it is impossible . The second thus , The Law is not of faith , Gal. 3. 12. Rom. 10. 5 , 6. compared with Gal. 3. 11. But that no man is justified in the sight of the Lord by the Law , it is evident ; for the just shall live by faith , and the Law is not of faith . But for the better understanding of those that are weak of apprehension , I shall prove it thus . First , That soul that hath eternal life , he must have it by right of purchase , or redemption ( Heb. 9. 22. Eph. 1. 7. ) Secondly , this purchase or redemption , must be through the Blood of Christ. You have redemption through his Blood. Without shedding of blood there is no remission . Now the Law is not in a capacity to die , and so to redeem sinners by the purchase of Blood , which satisfaction justice calls for ( read the same Scriptures , Heb. 9. 22. ) justice calls for satisfaction , because thou hast transgressed , and sinned against it , and that must have satisfaction ; therefore , all that ever thou canst do cannot bring in redemption : though thou follow the Law up to the nail-head ( as I may say ) because all this is not shedding of blood : for believe it , and know it for certain , that though thou hadst sinned but one sin , before thou didst turn to the Law ; that one sin will murther thy soul , if it be not washed away by blood , even by the Precious Blood of Jesus Christ , that was shed when he did hang upon the Cross on Mount Calvary . Object . But ( you will say ) methinks that giving up you selves to live a righteous life should make God like better on us , and so let us be saved by Christ , because we are so willing to obey his Law. Answ. The motive that moveth God to have mercy upon sinners , is not because they are willing to follow the Law , but because he is willing to save them . Not for thy righteousness , or for thy uprightness of heart doest thou possess the Land , Deut. 9. 4 , 5 , 6. Now understand this ; if thy will to do righteousness was the first moving cause why God had mercy on thee through Christ , then it must not be freely by grace . ( I say freely ) but the Lord loves thee and saves thee upon free terms , having nothing before-hand to make him accept of thy soul , but only the Blood of Christ ; therefore to allow of such a principle , it is to allow , that grace is to be obtained by the works of the Law , which is so gross darkness as lies in the darkest dungeon in Popery , and is also directly opposite to Scripture . For we are justified freely by his grace : through the redemption that is in Christ , not through the good that is in our selves or done by us ( Rom. 3. 24 〈◊〉 ) No , But by faith , without ; mark that , without the deeds of the Law , verse 28. Again , not of vvorks , lest any man should boast , Eph. 2. 9. ( No , no , saith he ) Not according to our vvorks ( or righteousness ) but according to his ovvn purpose ; mark , according to his ovvn purpose and grace which was ( a free gift ) given us in Christ Jesus ( not lately , but ) before the world began , 2 Tim. 1. 9. Object . But you will say , then , why did God give the Law , if we cannot have salvation by following of it ? Answ. I told you before , that the Law was given for these following reasons . First , That thou mightest be convinced by it of thy sins , and that thy sins might indeed appear very sinful unto thee ; which is done by the Law these ways . First , By shewing of thee what a holy God he is that did give the Law ; and secondly , By shewing thee thy vileness and wickedness , in that thou contrary to this holy God , hast transgressed against , and broken this his holy Law ; therefore saith Paul , The Law was added , that the offence might abound , Rom. 5. 20. that is , by shewing the creature the holiness of God , and also it s own vileness . Secondly , That thou mayest know , that God will not damn thee for nothing in the Judgment day . Thirdly , Because he would have no quarrelling at his just condemning of them at that day . Fourthly , Because he will make thee to know that he is a holy God , and pure . Quest. But seeing you have spoken thus far , I wish you would do so much as to shew in some particulars , both what men have done and how far they have gone , and what they have received , being yet under this Covenant , which you call the ministration of condemnation . Ansvv. This is something a difficult question , and had need be not only warily , but also home and soundly answered . The question consists of three particulars . First , What men have done . Secondly , How far men have gone . Thirdly , What they have received , and yet to beunder the Law or Covenant of Works ; and so in a state of condemnation . As for the first , I have spoken something in general to that already , but for thy better understanding , I shall speak yet more particularly . First , a man hath , and may be convinced and troubled for his sins , and yet be under this Covenant , and that in a very heavy and dreadful manner ; in so much that he may find the weight of them to be intollerable and too heavy for him to bear , as it was with Cain , Gen. 4. 13. My punishment ( saith he ) is greater than I can bear . Secondly , A man living thus under a sense of his sins , may repent , and be sorry for them , and yet be under this Covenant , and yet be in a damned state , Mat. 27. 3. And when he ( Judas ) saw what was done he repeated . Thirdly , Men may not only be convinced , and also repent for their sins ; but they may also desire the prayers of the Children of God for them too , and yet be under this Covenant , and Curse , Exod. 10. 16 , 17. And Pharaoh called for Moses and Aaron , and said , I have sinned ; intreat the Lord your God that he may take away from me these plagues . Fourthly , A man may also humble himself for his offences , and disobedience against his God , and yet be under this Covenant , see 1 Kings 21. 24 , 25 , 26 , 27 , 28 , 29. Fifthly , A man may make restitution unto men for the offence he hath done unto them , and yet be under this Covenant . Sixthly , A man may do much work for God in his generation , and yet be under this first Covenant , as Jehu , who did do that which God bid him , 2 King. 9 , 25 , 26. and yet God threatneth even Jehu , because , though he did do the thing that the Lord commanded him ; yet he did it not from a right principle ; for had he , the Lord would not have said , Yet a little while and I will a●enge the blood of Jezreel upon the house of Jehu , Hos. 1. 4. Seventhly , Men may hear , and fear the servants of the Lord , and reverence them very highly ; yea , and when they 〈◊〉 , they may not only hear , but hear and do , and that gladly too , not one or two things , but many ; mark , many things gladly , and yet be lost , and yet be damned ( see Mar 6. 20. ) For Herod feared John ( why ? not because he had any civil power over him ) but because he was a just man , and holy , and observed him , and when he heard him , he did many things ; and heard him gladly ; it may be that thou thinkest , that because thou hearest such and such , therefore thou art better than thy neighbours : but know for certain that thou mayest not only hear , but thou mayest hear and do , and that not with a backward will , but gladly ; mark , gladly and yet be Herod still , an enemy to the Lord Jesus still : consider this I pray you . 2. But Secondly , To the second thing , which is this , How far may such a one go ? to what may such a one attain ? whither may he arrive ? and yet be an undone man , under this Covenant . Answ. First , Such a one may be received into fellowship with the Saints , as they are in a visible way of walking one with another ; they may walk hand in hand together ( see Mat. 25. 1. where he saith ) The Kingdom of Heaven ( that is a visible company of professors of Christ ) is likened to ten Virgins , which took their lamps , and went forth to meet the Bridegroom , five of them were wise , and five were foolish . These in the first place are called Virgins ; that is , such as are clear from the pollutions of the world . Secondly , They are said to go forth ; that is , from the rudiments and traditions of men . Thirdly , They do agree to take their lamps with them ; that is , to profess themselves the Servants of Jesus Christ , that wait upon him , and for him ; and yet when he came , he found half of them ( even them Virgins ) that had Lamps , that also went forth from the pollutions of the world , and the customs of men , to be such as lost their precious souls ( see verse 10. ) which they should not have done , had they been under the Covenant of Grace , and so , not under the Law. Secondly , They may attain to a great deal of honour in the said company of professors ( that which may be accounted honour ) in so much , that they may be put in trust with Church Affairs , and bear the bag , as Judas did . I speak not this to shame the Saints : but being beloved I warn them ; yet I speak this on purpose , that it might ( if the Lord will ) knock at the door of the souls of professors , consider Demas . Thirdly , They may attain to speak of the word as Ministers , and become preachers of the Gospel of Jesus Christ , in so much that the people where they dwell , may even take up a Proverb concerning them , saying , Is he among the Prophets ? his gifts may be so rare , his tongue may be so fluent , and his matter may be so fit , that he may speak with a tongue like an Angel , and speak of the hidden mysteries , yea , of them all ; mark that ( 1 Cor. 13. 1 , 2 , 3 , 4. ) and yet be nothing , and yet be none of the Lords anointed ones , with the Spirit of grace savingly , but may live and die under the Curse of the Law. Fourthly , They may go yet further ; they may have the gifts of the Spirit of God , which may inable them to cast out Devils , to remove the biggest Hills or Mountains in the World ; nay , thou mayest be so gifted as to prephesie of things to come , the most glorious things , even the coming of the Lord Jesus Christ to reign over all his enemies , and yet be but a Balaam , a wicked and a mad Prophet , see 2 Pet. 2. 16. Numb . 24. 16 , 17 , 18 , 19 , 20 , 21 , 22 , 23 , 24 , 25. Fifthly , they may not only stand thus for a while , for a little season ; but they may stand thus till the coming of our Lord Jesus Christ with his holy Angels , I , and not be discovered of the Saints till that very day . Then all those Virgins arose ( the wise and the foolish ) then , when ? why , when this voice was heard , Behold the Bridegroom cometh , go you out to meet him , ( Mat. 25. 1 , 2 , 3 , 4 , 5 , 6. ) and yet was out of the Lord Jesus Christ , and yet was under the Law. Sixthly , Nay , further , they may not only continue in a profession till then ( supposing themselves to be under the Grace of the Gospel , when indeed they are under the Curse of the Law ) but even when the Bridegroom is come , they may still be so confident of their state to be good , that they will even reason out the case with Christ , why they are not let into the Kingdom of glory , saying , Lord , Lord , have we not eaten and drunk in thy presence ? and hast not thou taught in our streets ? Nay further , Have not we taught in thy Name ? and in thy Name cast out devils : nay not only this , but , done many ; mark , we have done many wonderful works ; nay further , they were so confident , that they commanded in a commanding way , saying , Lord open to us . See here I beseech you , how far these went , they thought they had had intimate acquaintance with Jesus Christ , they thought he could not chuse but save them , they had eat and drunk with him , sat at the table with him , received power from him , executed the same power . In thy Name have we done thus and thus ; even wrought many wonderful works , see Mat. 7. 22. Luke 13. 25 , 26. And yet these poor creatures was shut out of the Kingdom . O consider this ( I beseech you ) before it be too late , lest you say , Lord , let us come in , when Christ saith , thrust him out , verse 28. Hears you cry , Lord open to us , when he saith , Depart I know you not ; lest , though you think of having joy , you have weeping and gnashing of teeth . 3. But Thirdly , The third thing touched in the question , was this ; What may such a one receive of God , who is under the Curse of the Law ? First , They may receive an answer to their Prayers from God , at sometimes , for some things as they do stand in need of . I find in Scripture that God did hear these persons , that the Apostle saith was cast out , see Gen. 21. 17. And God heard the voice of the Lad ( even of cast out Ishmael ) And the Angel of the Lord called to Hagar out of Heaven ( which was the bond woman , and under the Law , Gal. 4. 30. ) and said unto her , Fear not : for God hath heard the voice of the Lad where he is . Friends , It may be you may think , because you have your prayers answered in some particular things , therefore you may suppose , that as to your eternal state , your condition is very good . But you must know that God doth hear the cry of a company of Ishmaelites , the sons of the Bond-Woman , who are under the Law as a Covenant of Works . I do not say he hears them as to their eternal state , but he heareth them as to several streights , that they go through in this life , I , and gives them case and liberty from their trouble . Here this poor wretch was almost perished for a little water , and he cryed , and God heard him , yea , he heard him out of Heaven . Read also the 107 Psalm , 23. 24 , 25 , 26 , 27 , 28 , 29. Psal. 106. 15. He gave them their desire , and sent leanness to their souls . But some may say , methinks this is yet more strange , that God should hear the Prayers , the cries of those that are under the Law , and answered them . Answ. I told you before , he doth not hear them as to their eternal state , but as to their temporal state ; For God as their Creator hath a care of them , and causeth the sun to shine upon them , and the rain to distill upon their substance , Mat. 5. 45. Nay he doth give the Beasts in the field their appointed food , and doth hear the young Ravens when they cry , Psal. 147. 9. which are far inferiour to man. I say therefore , that God doth hear the cries of his Creatures , and doth answer them too , though not as to their eternal state ; but may damn them nevertheless when they die for all that . Secondly , They may receive promises from the mouth of the Lord. There are many that have had promises made to them by the Lord , in a most eminent manner , and yet ( as I said before ) are such as are cast out and called the Children of the Bond-woman ( which is the Law ) see . Gen. 21. 17 , 18. And the Angel of the Lord called out of Heaven to Hagar ( that was the Bond-woman ) saying , fear not : for God hath heard the voice of the Lad where he is . Arise , lift up the Lad , and hold him in thine hand : FOR I WILL MAKE OF HIM : mark , there is the promise . For I will make of him ( of the son of the Bond-woman ) a great Nation . Thirdly , Nay they may go further ; for they may receive another heart than they had before , and yet be under the Law. There is no man I think , but those that do not know what they say , that will think or say , that Saul was under the Covenant of Grace , yet after he had talked with Samuel , and had turned his back to go from him , saith the Scripture ; God gave him another heart ( 1 Sam. 10. 9. ) another heart ; mark that , and yet an out-cast , a rejected person , 1 Sam. 15. 26 , 29. Friends , I beseech you let not these things offend you , but let them rather beget in your hearts an enquiring into the truth of your condition , and be willing to be searched to the bottom , and also , that every thing which hath not been planted by the Lords right hand , may be rejected , and that there may be a reaching after better things , even the things that will not only make thy soul think thy state is good now ; but that thou mayest be able to look sin , death hell , the curse of the Law ▪ together with the Judge in the face with comfort , having such a real , sound , effectual work of God Grace in thy soul , that when thou hearest the Trumpet sound , seest the graves flie open , and the dead come creeping forth out of their holes : when thou shalt see the Judgment set , the books opened , and all the world standing before the Judgment seat ; I say , that then thou mayest stand , and have that blessed sentence spoken to thy soul , Come ye blessed of my Father , wherit the Kingdom prepared for you from before the Foundation of the World , Mat. 25. 34. Object . But ( you wil say ) for all this we cannot believe that we are under the Law ; for these reasons . As first , because we have found a change in our hearts . Secondly , Because we do deny that the Covenant of Works will save any . Thirdly , Because for our parts , we judge our selves far from legal principles ; for we are got up into as perfect a Gospel order , as to matter of practice and discipline in Church Affairs , as any this day in England , as we judge . Answ. First , That mans belief that is grounded upon any thing done in him , or by him only , that mans belief is not grounded upon the death , burial , resurrection , ascension , and intercession of Jesus Christ , for that man that hath indeed good ground of his eternal salvation , his faith is settled upon that object which God is well pleased , or satisfied withal , which is that man that was born of Mary , even her first-born Son ; that is , he doth apply by faith to his soul , the vertues of his death , blood , righteousness , &c. and doth look for satisfaction of soul , no where else , then from that , neither doth the soul seek to give God any satisfaction , as to justification any other ways : but doth willingly and chearfully accept of , and embrace the vertues of Christs death , together with the rest of his things , done by himself on the Cross as a Sacrifice , and since also as a Priest , Advocate , Mediator , &c. And doth so really and effectually , receive the glories of the same , That thereby ; mark that , thereby he is changed into the same image , from glory to glory , 2 Cor. 3. 18. Thus in general : but yet more particular . First , To think that your condition is good , because there is some change in you from a loose prophane life , to a more close , honest , and civil life and conversation ; I say to think this testimony sufficient for to ground the stress of thy salvation upon , is very dangerous . First , Because such a soul doth not only lay the stress of its salvation besides the man Christ Jesus that died upon the Cross : But Secondly , Because that his confidence is not grounded upon the Saviour of sinners ; but upon his turning from gross sins , to a more refined life ( and it may be to the performance of some good duties ) which is no Saviour : I say this is very dangerous ; therefore read it , and the Lord help you to understand it ; for unless you lay the whole stress of the salvation of your souls upon the merits of another man ( namely Jesus ) and that by what he did do , and is a doing without you ; for certain , as sure as God is in Heaven , your souls will perish : And this must not be notionally neither , as with an assenting of the understanding only : but it must be by the wonderful , invisible , invincible power of the Almighty God , working in your souls by his Spirit , such a real , saving , holy saith , that can through the operation of the same Spirit by which it is wrought , lay hold on , and apply these most heavenly , most excellent , most meritorious benefits of the man Christ Jesus , not only to your heads and fancles but to your very souls , and consciences , so effectually , that you may be able by the same faith to challenge the power , madness , malice , rage , and destroying nature , either of sin , the Law , death , the Devil , together with hell , and all other evils , throwing your souls upon the death , burial , resurrection , and intercession of that man Jesus without , Rom. 8 , 32 , 33 , 34 , 35 , 36 , 37 , 38 , 39. But Secondly , Do you think that there was no change in the five foolish Virgins spoken of in Mat. 25. 1 , 2 , 3. Yes , there was such a change in them very people , that the five wise ones could give them admittance of walking with them , in the most purer ways and institutions of the Gospel of Christ , and yet but foolish ; nay , they walked with them , or shall walk with them , until the Lord Jesus Christ shall break down from Heaven ; and yet but foolish Virgins , and yet but under the Law ; and so under the Curse , as I said before . Object . But ( say you ) we have disowned the Covenant of Works , and turned from that also . Answ. This is sooner said than done : Alas , alass , poor souls think because they can say grace , grace , it is freely by grace ; therefore they are under the Covenant of Grace . A very wide mistake ; you must understand thus much , that though you be such as can speak of the Grace of the Gospel , yet if you your selves be not brought under the very Covenant of Grace , you are yet notwithstanding your talk and profession , very far wide , of a sense , and of a share in the Covenant of the Grace of God , held forth in the Gospel . The Jews were men of a clearer understanding many of them , then to conclude that the Law , and only the Law , was the way to salvation ; for they , even they that received not the Christ of God , did expect a Saviour should come , John 7. 27 , 41 , 42 , 43. but they were men that had not that Gospel Spirit , which alone is able to lead them to the very life , marrow , or substance of the Gospel in right terms , and so being muddy in their understandings , being between the thoughts of a Saviour , and the thoughts of the Works of the Law , thinking that they must be accomplished for the obtaining of a Saviour , and his mercy towards them ; I say , between these , they fell short of a Saviour . As many poor souls in these days ; they think they must be saved alone by the Saviour : yet they think there is something to be done on their parts , for the obtaining of the good will of the Saviour : as their humiliation for sin , their turning from the same , their promises and vows , and resolutions to become a new man , joyn in Church-fellowship , and what not ; and thus they bringing this along with them , as a means to help them , they fall short of eternal salvation , if they convert not ; see that Scripture , Rom. 9. 30 , 31 , 32. The Apostle saith there , that they that sought not did obtain , when they that did seek fell short . What shall we say then , saith he , that the Gentiles which sought not after righteousness , have attained to righteousness ( yea ) even the righteousness of faith ; and what else ? Why , But Israel which followed after the Law of righteousness , have not attained to the Law of righteousness ; how came that to pass ? because ( saith he ) they sought it not by saith , but as it were ; mark , he doth not say altogether : no , but it were , that is , because as they sought , they did a little by the by lean upon the Works of the Law. And let me tell you , that this is such a hard thing to beat men off of , that though Paul himself did take the work in hand , he did find enough to do , touching it ; How is he saint to labour in the ten first Chapters of his Epistle to the Romans , for the establishing of those that did even profess largely in the Doctrine of Grace ? And also in that Epistle to the Galatians , and yet lost many , do what he could . Now the reason why the Doctrine of Grace doth so hardly down ( even with professors ) in truth , effectually ; it is because there is a principle naturally in man , that doth argue against the same , and that thus : why ? saith the soul , I am a sinner , and God is righteous , holy , and just ; his holy Law therefore having been broken by me , I must by all means , if ever I look to be saved ; In the first place be sorry for my sins . Secondly , Turn from the same . Thirdly , Follow after good duties , and practise the good things of the Law , and ordinances of the Gospel , and so hope that God for Christs sake may forgive all my sins ; which is not the way to God , as a Father in Christ , but the way , the very way to come to God by the Covenant of Works or the Law , which things I shall more fully clear , when I speak to the second doctrine . Again therefore , those that this day profess the Gospel , for the generality of them , they are such that notwithstanding their professien , they are very ignorant of that glorious influence , and I●stre of the same ; I say , they are ignorant of the vertue and efficacy of the glorious things of Christ held forth by and in the Gospel ; 2 Cor. 4. 3. which doth argue their not being under the Covenant of Grace , but rather under the Law or old Covenant . As for instance , If you do come among some professors of the Gospel , in general , you shall have them pretty busie , and ripe ; also able to hold you in a very large discourse in , several , points of the same glorious Gospel ; but if you come to the same people , and ask them concerning heart-work , or what work the Gospel hath wrought on them , and what appearance they have had of the sweet influences and vertues on their souls and consciences ; it may be they will give you such an answer as this : I do find by the preaching thereof , that I am changed , and turned from my sins in a good measure , and also have learned * to distinguish between the Law and the Gospel , so that for the one , that is , for the Gospel I can plead , and also can shew the weakness , and unprofitableness of the other ; and thus far it is like they may go , which is not far enough to prove them under the Covenant of Grace , though they may have their tongues so largely tipt with the profession of the same , see 2 Pet. 2. 20. where he saith , For if after they have escaped the pollutious of the world , through the knowledge of our Lord and Saviour Jesus Christ , ( which was not a saving knowledge ) they are again intangled therein and overcome , the latter end of that man is worse than his beginning . See also Mat. 25. 1 , 2 , 3 , 4 , &c. and also Mat. 7. 22. Object . But ( you will say ) is not this a fair declaring of the Work of Grace , or doth it not discover that without all gain-saying , we are under the Covenant of Grace , when we are able , not only to speak of the glorious Gospel of Jesus Christ ; but also to tell , and that by experience , that we have been changed from worse to better , from sin to a holy life by leaving of the same , and that by hearing of the Word preached . Ans. A man may in the first place be able to talk of all the mysteries of the Gospel , and that like an Angel of God , and yet be no more in Gods account , than the sounding of a Drum , Brass , or the tinkling of a Cimball , which are things that notwithstanding their sound and great noise , are absolutely void of life , and motion ; and so are accounted with God as nothing , that is , no Christians , no Believers , not under the Covenant of Grace for all that . See 1 Cor. 13. 1 , 2 , 3 , 4. Secondly , Men may not only do this , but may also be changed in reality for a season , from what they formerly were , and yet be nothing at all in the Lords account , as to an eternal blessing . Read ( 2 Pet. 2. 20. ) the Scripture which I mentioned before ; for indeed that one Scripture is enough to prove all that I desire to say , as to this very thing ; for if you observe , there is enfolded therein , these following things ; first , that reprobates may attain to a knowledge of Christ. Secondly , This knowledge may be of such weight and force , that for the present , it may make them escape the pollutions of the world , and this by hearing the Gospel . For if after they have escaped the pollutions of the world , through the knowled , 〈◊〉 of our Lord and Saviour Jesus Christ , they are again entangled therein , and overcome , the last end of that man is worse than his beginning . Now that they are Reprobates , * Dogs or Sows . Read further , But ( saith he ) it is happenened to them according to the true proverb ; the Dog is turned to his own vomit again , and the Sow , that was washed to her wallowing in the mire , verse 21. 22. But ( say you ) our practices in the worship of God shall testifie for us , that we are not under the Law ; for we have by Gods goodness attained to as exact a way of walking in the ordinances of God , and as near the examples of the Apostles , as ever any Churches since the primitive time , as we judge . Answ. What then ? do you think that the walking in the order of the Churches of old , as to matter of outward worship , is sufficient to clear you of your sins at the judgment day ? or do you think that God will be contented with a little bodily subjection to that which shall vanish , and fade like a flower , when the Lord shall come from Heaven in flaming fire , with his mighty Angels , 2 Thes. 1. 7 , 8. Alas , alis , how will such professors as these are , fall before the Judgment-seat of Christ ? then such a question as this , Friend , how camest thou in hither , not having on thy wedding garment ? will make them be speechless , and fall down into everlasting burnings , thousands on a heap ; for you must know , that it is not then your crying Lord , Lord , that will stand you in stead , nor your saying , We have eat and drunk in thy presence , that will keep you from standing on the left hand of Christ. It is the principle as well as the practice , that shall be enquired into at that day . Quest. The principle ( you will say ) what do you mean by that ? Answ. My meaning is , the Lord Jesus Christ will then enquire and examine , whether the Spirit from which you acted , was Legal , or Evangelical ; that is , whether it was the spirit of adoption , that did draw you out to the thing you took in hand , or a meer moral principle , together with some shallow and common illuminations into the outward way of the Worship of God , according to Gospel rule . Quest. But ( you will say its like ) how should this be made manifest , and appear ? Answ. I shall speak briefly in answer hereunto , as followeth . First then , that man that doth take up any of the ordinances of God , namely , as Prayer , Baptism , breaking of Bread , Reading , Hearing , Alms-deeds , or the like ; I say , he that doth practice any of these or such like , supposing thereby to procure the love of Christ to his own soul , he doth do what he doth from a Legal , and not from an Evangelical , or Gospel Spirit , as thus ; for a man to suppose that God will hear him , for his Prayers sake , for his Alms-sake , for his Hamiliation sake , or because he hath promised to make God amends hereafter , whereas there is no such thing as a satisfaction to be made to God by our Prayers , or whatever we can do ; I say , there is no such way to have reconciliation with God in . And so also , for men to think , because they are got into such and such an Ordinance , and have crouded themselves into such and such a Society , that therefore they have got pretty good shelter from the wrath of the Almighty ; when alas poor souls there is no such thing ; No , but God will so set his face against such professors , that his very looks will make them to tear their very flesh ; yea , make them to wish , would they had the biggest Mill-stone in the world hanged about their necks , and they cast into the midst of the Sea. For friends , let me tell you , though you can now content your selves , without the holy , harmless , undefiled , perfect righteousness of Christ ; yet there is a day a coming , in which there is not one of you shall be saved ; but those that are , and shall be found clothed with that righteousness : God will say to ALL the rest , Take them , bind them hand and foot , and cast them into outer darkness ; there shall be weeping and gnashing of teeth ( Mat. 22. 13. ) for Christ will not say unto men in that day , Come , which of you made a profession of me , and walked in Church-fellowship with my Saints ? no , but then it shall be enquired into , who hath the reality of the truth of grace wrought in their hearts : and for certain , he that misseth of that , shall surely be cast into the lake of fire ; there to burn with the devils and damned men and women ; there to undergo the wrath of the eternal God , and that not for a day , a month , a year ; but for ever , for ever , for ever , and ever , there is that which cutteth to the quick ; therefore look to it , and consider now what you do , and whereon you hang your souls ; for it is not every pin that will hold in the judgment , nor every foundation that will be able to hold up the house against those , mighty , terrible , souldrowning floods , and destroying tempests , which then will roar against the soul and body of a sinner ( Luke the 6. the three last verses ) and if the principle be rotten , all will fall , all will come to nothing . Now the principle is this , not to do things because we would be saved , but to do them from this , namely , because we do really believe that we are and shall be saved ; but do not mistake me , I do not say we should slight any holy duties ( God forbid ) but I say , he that doth look for life because he doth do good duties , he is under the Covenant of Works the Law : let his duties be never so eminent , so often , so fervens , so zealous . I , and I say , as I said before , that if any man or men , or multitudes of people , do get into never so high , so eminent , and clear practices , and Gospel-order , as to Church-discipline , if it be done to this end I have been speaking , from this principle ; they must and shall have these sad things fall to their share , which I have made mention of . Object . But ( you will say ) can a man use Gospel-ordinances with a Legal spirit . Answ. Yes as easily as the Jews could use and practice circumcision , though not the Moral , or Ten Commandments . For this I shall be bold to affirm , that it is not the Commands of the New Testament administration , that can keep a man from using of its self in a legal spirit ; for know this for certain , that it is the principle , not the command , that makes the subjecter to the same , either Legal or Evangelical , and so his obedience from that command to be from Legal convictions , or Evangelical principles . Now herein the devil is wonderous subtle and crafty , in suffering people to practice the ordinances and commands of the Gospel , if they do but do them in a Legal spirit , * from a spirit of works ; for he knows then , that if he can but get the soul to go on in such a spirit , though they do never so many duties , he shall hold them sure enough ; for he knows full well , that thereby they do set up something in the room of , or at the least to have some ( though but a little ) share with the Lord Jesus Christ in their salvation ; and if he can but get thee here , he knows that he shall cause thee by thy depending a little upon the one , and so thy whole dependance being not upon the other ( that is Christ , and taking of him upon his own terms ) thou wilt fall short of life by Christ , though thou do very much busie thyself , in a suitable walking , in an outward conformity to the several commands of the Lord Jesus Christ. And let me tell you plainly , that I do verily believe , that as Satan by his Instruments did draw many of the Galatians by Circumcision ( though , I say , it was none of the commands of the moral Law ) to be debtors to do upon pain of eternal damnation , the whole of the moral Law : So also Satan in the time of the Gospel , doth use even the commands laid down in the Gospel ( some of them ) to bind the soul over to do the same Law ; the thing being done and walked in , by , and in the same spirit : For as I said before , it is not the obedience to the command , that makes the subjecter thereto Evangelical , or of a Gospel Spirit ; but contrariwise , the principle that leads out the soul to the doing of the command , that makes the persons that do thus practice any command , together with the command by them practised , either Legal or Evangelical . As for instance , prayer it is a Gospel command ; yet if he that prayes , doth it in a Legal spirit , he doth make that which in it self , is a Gospel command , an occasion of leading him into a Covenant of Works , in as much as he doth it by , and in that old Covenant spirit . Again , giving of Alms , is a Gospel command ; yet if I do give Alms from a Legal principle , the command to me is not Gospel but Legal , and it binds me over ( as aforesaid ) to do the whole Law , For he is not a Jew ( not a Christian ) that is one outwardly , that is one , only by an outward subjection to the ordinances of prayer , hearing , reading , baptism , breaking of bread , &c. But he is a Jew ( a Christian ) which is one inwardly , who is rightly principled , and practiseth the ordinances of the Lord from the leadings forth of the spirit of the Lord from a true and saving faith in the Lord ; Rom. 2. 28 , 29. Those men spoken of in the 7. of Matthew , for certain , for all their great declaration , did not do what they did from a right Gospel Spirit ; for had they , no question but the Lord would have said , Well done good and faithful servants : but in that the Lord Jesus doth turn them away into Hell , notwithstanding their great profession of the Lord , and of their doing in his name , it is evident that notwithstanding all that they did do , they were still under the Law , and not under that Covenant as true believers are ( to wit ) the Covenant of Grace , and if so , then all their duties that they did , of which they boasted before the Lord , was not in , and by a right Evangelical principle ( or Spirit . Again , saith the Apostle , Whatsoever is not of faith is sin , Rom. 14. 23. but there are some that do even practise baptism , breaking of bread , together with other ordinances , and yet are unbelievers ; therefore unbelievers doing these things , they are not done in faith , but sin : now to do these things in sin , or without the faith , it is not to do things in an Evangelical or Gospel Spirit ; also they that do these things in a Legal spirit the very practising of them , renders them not under the Law of Christ , as head of his Church but the works they do are of so much contradiction to the Gospel of God , or the Covenant of Grace , that they that do them thus , do even set up against the Covenant of Grace ; and the very performance of them is of such force that it is sufficient to drown them that are subjecters thereunto , even under the Covenant of Works ; but this poor souls are not aware of , and there is their misery . Quest. But have you no other way to discover the things of the Gospel , how they are done with a Legal principle , but those you have already made me●tion of ? Answ. That thou mightest be indeed satisfied herein , I shall shew you the very manner and way that a Legal , or old Covenant converted professor ( bear with the terms ) doth take , both in the beginning , middle , and the end of his doing of any duty or command , or whatsoever it be that he doth do . First , He thinking this or that to be his duty , and considering of the same , he is also presently perswaded in his own conscience , that God will not accept of him , if he leave it undone ; he seeing that he is short of his duty ( as he supposeth ) while this is undone by him , and also judging that God is angry with him , until the thing be done ▪ he in the second place sets to the doing of the duty , to the end he may be able to pacifie his conscience by doing of the same , perswading of himself that now the Lord is pleased with him for doing of it . Thirdly , Having done it , he contents himself , sits down at his ease untill some further convictions of his duty to be done , which when he seeth and knoweth , he doth do it as aforesaid , from the same principle as he did the former , and so goeth on in his progress of profession . This is to do things from a Legal principle , and from an old Covenant spirit ; for thus runs that Covenant , The man that doth these things shall live in them , or by them , Levit. 18. 5. Ezek. 20. 11. Gal. 3. 12. Rom. 10. 5. but more of this in the use of this Doctrine . Object . But ( you will say ) by these words of yours , you do seem to deny that there are conditional promises in the Gospel as is clear , in that you strike at such practices as are conditional , and commanded to be done upon the same . Answ. The thing that I strike at is this ; that a man in , or , with a legal spirit , should not , ●ay cannot , do any conditional command of the Gospel acceptable , as to his eternal state ; because he doth it in an old Covenant spirit . No man putteth new Wine into old Bottles : but new Wine must have new Bottles ; a Gospel command must have a Gospel spirit , or else the Wine will break the Bottles , or the principle will break the command . Object . Then you do grant that there are conditional promises in the New Testament , as in the moral Law , or ten Commands . Answ. Though this be true ; yet the conditional promises in the New Testament , do not call to the same people in the same state of 〈◊〉 ●●neracy to fulfill them , upon the same conditions . The Law , and the Gospel being two distinct Covana●●s , they are made in div●rs ways , and the nature of the conditions also being not the same as 〈◊〉 〈◊〉 Apostle ; The 〈◊〉 〈◊〉 of the Law saith one thing , and the righteousness of Faith 〈◊〉 ●●●ibe● , Rome 〈◊〉 〈◊〉 that is , the great condition in the 〈◊〉 is , If you do these things you shall live by them : but the condition , even the greatest condition ▪ said down for a poor 〈◊〉 do , as to salvation ( for ) it 〈◊〉 that we speak of ) is to believe that my 〈◊〉 be forgiven me for Jesus Christs sake , without the works 〈◊〉 righteousness of the Law , on my part , to help forward , Rom. 4. 5. To him that worketh not ( such the Apostle ) ( for salvation ) 〈◊〉 〈◊〉 〈◊〉 on him that justifieth the ●●godly , his faith ; mark , his faith is counted for righteousness . So that we ( saith he ) 〈◊〉 , that a man is justified by faith , without ; mark again , without the deeds of the Law. Rom. 3. 28. But again , there is never a condition in the Gospel , that can be fulfilled by an unbelieve● ; and therefore , whether there be conditions , or whether there be none ; it makes no matter to thee , who art without the Faith of Christ ▪ for it is unpossible for thee in that state to do them , so at to be ever the better ▪ as to thy eternal state ; therefore lest thou shouldest 〈◊〉 thy soul upon the conditions laid down in the Gospel , as thou wilt do , if thou go about to do them , only with a Legal spirit : but I say , to prevent this , see if thou canst fulfill the first condition ; that is , to believe that all thy sins are forgiven thee ; not for any condition that hath been , or can be done by thee , but meerly for the mans sake , that did hang on Mount Calvary , between two Thieves , some sixteen hundred years ago and odd : And I say , see if thou ca●st believe that at that time , he did ( when he hanged on the Cross ) give full satisfaction for all thy sins , before thou in thy person hadst committed ever a one . I say , see if thou canst believe this , and take heed thou deceive not thy self with an historical , notional , or traditional acknowledgement of the same . And Secondly , See if thou canst so well fulfill this condition , that the very vertue and efficacy that it ●hath on thy soul , will ingage thee to fulfill those other conditions ; really in love to that man ▪ whom thou shouldest believe , hath frankly , and freely forgiven thee all , without any condition acted by thee , to move him thereto , according to that saying in the 2 Cor. 5. 14. 15. and then thy doing will arise from a contrary principle , than otherwse it will do ; that is , then thou will not act , and do because thou wouldest be accepted of God ; but because thou hast some good hope in thy heart , that thou art accepted of him already , and not on thine , but wholly and alone upon another mans account ; for here runs the Gospel Spirit of Faith ; mark , We believe and therefore speak ; So we believe , and therefore do . 2 Cor. 4. 13. Take heed therefore that you do not , that you may believe ; but rather believe so effectually , that you may do , even all that Jesus doth require of you from a right principle , even out of love to your dear Lord Jesus Christ , which thing I shall speak to more fully by and by . Object . But what do you mean by those expressions , Do not do that you may believe , but believe so effectually that you may do . Answ. When I say , do not do that you may believe ; I mean , do not think that any of the things that thou canst do , will procure , or purchase faith from God unto thy soul ; for that is still the old Covenant Spirit , the Spirit of the Law , to think to have it for thy doing . They that are saved , they are saved by Grace , through faith , and that not of themselves ; not for any thing that they can do , for they are both the free gift of God , Eph. 2. 8. Not of ( doing , or of ) works , lest any man should ( be proud , and ) boast verse 9. Now some people be so ignorant , as to think that God will give them Christ , and so all the merits of his , if they will be but vigilant , and do something to please God , that they may obtain him at his hands ; but let me tell them they may lose a thousand souls quickly , if they had so many , by going this way to work , and yet be never the better ; for the Lord doth not give his Christ to 〈◊〉 , upon such conditions , but he doth give him freely , that is , without having respect to any thing that is in thee , Rev. 22. 17 Isa 55. 1 , 2. To him that is a thirst will give ; he doth not say I will sell , but I will give him the water of life freely , Rev. 21. 6. Fow if Christ doth give it , and that freely , then he doth not sell it for any thing that is in the creature ; but Christ doth give himself , as also doth his Father , and that freely ; not because there is any thing in us , or done by us , that moves him thereunto . If it were by doing , then saith Paul , Grace is not Grace , seeing it is obtained By works ; but Grace is Grace , and that is the reason it is given to men without their works , Rom. 11. 6. And if it be by Grace , that is , if it be a free gift from God , without any thing foreseen , as done , or to be done by the creature , then it is not of works , which is clear : therefore it is grace without the works of the Law ; but if you say ●ay , it is of something in the man , done by him , that moves God thereunto ; then you must conclude , that either Grace is no Grace , or else that Works are Grace , and not Works . Do but read with understanding , Rom. 11. 6. Now before I go any further , it may be necessary to speak a word or two to some poor souls that are willing to close in with Jesus Christ , and would willingly take him upon his own terms , only they being muddy in their minds , and have not yet attained the understanding of the terms and conditions of the two Covenanss , they are kept off from closing with Christ ; and all is , because they see they can do nothing . As for example , come to some souls , and ask them how they do , they will tell you presently , that they are so bad that it is not to be expressed : If you bid them believe in Jesus Christ , they will answer , that they cannot believe ; if you ask them why they cannot believe ; they will answer , because their hearts are so hard , so dead , so dull , so backward to good duties ; and if their hearts were but better , if they were more earnest , if they could pray better , and keep their hearts more from running after sin , then they could believe ; but should they believe with such vile hearts , and presume to believe in Christ , and be so filthy : Now all this is , because the Spirit of the Law still ruleth in such a soul , and blinds them so that they cannot see the terms of the Gospel . To clear this , take the substance of the drift of this poor soul , which is this : If I was better than I think I could believe , but being so bad as I am , that is the reason that I cannot ; this is just to do something that I may believe , to work that I may have Christ , to do the Law that I may have the Gospel ; or thus to be righteoua that I may come to Christ. O man ! thou must go quite back again , thou must believe , because thou canst not pray , because thou canst not do ; thou must believe , because there is nothing in thee ( naturally ) that is good , or desireth after good , or else thou wilt never come to Christ as a sinner ; and if so , then Christ will not receive thee ; and if so , then thou mayest see that to keep off from Christ , because thou canst not do , is to keep from Christ by the Law , and to stand of from him because thou canst not buy him . Thus having spoken something by the way , for the direction of those souls that would come to Christ , I shall return to the former discourse wherein ariseth this objection . Object . But you did but even now put souls upon fulfilling the first condition of the Gospel , even to believe in Christ , and so be saved ; but now you say , it is alone by Grace , without condition ; and therefore by these words , there is first a contradiction to your former sayings , and also that men may be saved without the condition of faith , which to me seems a very strange thing . I desire therefore that you would clear out what you have said , as to my satisfaction . Answ. Though there be a condition commanded in the Gospel , yet he that commands the condition , doth not leave his children to their own natural abilities , that in their own strength they should fulfill them ( as the Law doth ) but the same God that doth command that the condition be fulfilled , even he , doth help his children by his holy Spirit , to fulfill the same condition , For it is God that worketh in you , mark , in you ( believers ) both to will and to do , of his own good pleasure , Phil. 2. 13. Thou hast wrought all our works in us , and for us , Isa. 26. 12. So that the condition be fulfilled , it is not done in the ability of the creature . But Secondly , Faith as it is a gift of God , or an act of ours , take it which way you will ; If we speak properly of salvation , it is not the first , nor the second cause of our salvation ; but the third , and that but instrumentally neither ; that is , it only layeth hold of , and applieth to us that which saveth us , which is the love of God , through the merits of Christ , which are the two main causes of our salvation , without which all other things are nothing , whether it be faith , hope , love , or whatever can be done by us . And to this , the great Apostle of the Gentiles speaks fully ; for saith he , God who is rich in mercy loved us , even when we were dead in our sins , Eph. 2. 4. ( that is , when we were without faith ) and that was the cause why we believe ; for he thereby hath quickned us together , through the meritorious cause , which is Christ , and so hath saved us by Grace , that is , of his own voluntary love and good will ; the effects of which was this , he gave us faith to believe in Christ , read soberly that second of the Ephesians , at the 4 , 5 , 6 , 7 , 8 verses . Faith as the gift of God is not the Saviour , as our act doth merit nothing . Faith was not the cause that God gave Christ at the first , neither is it the cause why God converts men to Christ : but faith is a gift bestowed upon us , by the gracious God , the nature of which is to lay hold on Christ , that God afore did give for a Ransom , to redeem sinners ; this faith hath its nourishment , and supplies from the same God , that at the first did give it ; and is the only instrument , through the Spirit , that doth keep the soul in a comfortable frame , both to do and suffer for Christ ; helps the soul to receive comfort from Christ , when it can get none from it self , beareth up the soul in its progress heaven-wards : but that it is the first cause of salvation , that I deny ; or that it is the second , I deny : but is only the instrument , or hand , that receiveth the benefits that God hath prepared for thee before thou hadst any faith : so that we do nothing for salvation , as we are men . But if we speak properly , it was Gods Grace that moved him to give Christ a Ransom for sinners , and the same God with the same Grace , that doth give to the soul saith to believe , and so by believing to close in with him , whom God out of his love and pity , did send into the world to save sinners ; so that all the works of the creature are shut out , as to justification and life , and men are saved freely by Grace . I shall speak no more here , but in my discourse upon the second Covenant , I shall answer a hell-bred Objection or two , to forewarn sinners , how they turn the Grace of God into wantonness . And thus you see I have briefly spoken to you something touching the Law. First , What it is , and when given . Secondly , How sad those mens conditions are that are under it . Thirdly , Who they are that be under it . Fourthly , How far they may go , and what they may do , and receive , and yet be under it , which hath been done by way of answers to several questions , for the better satisfaction of those that may stand in doubt of the truth of what hath been delivered . Now in the next place , I should come to some application of the truth of that which hath been spoken ; but I shall in the first place speak something to the second Doctrine , and then afterwards I shall speak something by way of Use and Application to this first Doctrine . The second Doctrine now to be spoken to , is to shew , that the People of God are not under the Law but under Grace . For ye are not under the Law but under Grace , Rom 6. 14. YOu may well remember that from these words , I did observe these two great truths of the Lord. First , That there are some in Gospel times , that are under the Law , or Covenant of Works . Secondly , That there is 〈◊〉 a believer under the Law ( or Covenant of works ) but under Grace . I have spoken something to the former of these truths ( to wit ) that there are some under the Law , together with who they are , and what their condition is , that are under it . Now I am to speak to the second , and to shew you who they are , and what their condition is , that are under that . But before I come to that , I shall speak a few words , to shew you what the word GRACE in this place signifies ; for the word Grace in the Scripture referreth sometimes to favour with men ( Esther 2. 7. Gen. 39. 4. Chap. 50. 4 , 33 , 10. ) sometimes to holy qualifications of Saints ( 2 Cor. 8. 7. ) and sometimes to hold forth the condescension of Christ , in coming down from the glory which he had with his Father , before the world was , to be made of no reputation , and a servant to men ( 2 Cor. 8. 9. Phil. 2. 7. ) Again , sometime it is taken for the free , rich , and unchangeable love of God to man , through Jesus Christ ; that for our cause and sakes , did make himself poor : and so it is to be understood in these words , For you are not under the Law ( to be cursed , and damned , and sent headlong to hell ) but ( you are ) under Grace , to be saved , to be pardoned , to be preserved , and kept by the mighty power of God , through ●aith ( which alone is the gift of Grace ) unto eternal glory . This one Scripture alone proves the same , Eph. 2. 8. For by Grace you are saved , by free grace , by rich grace , by unchangeable grace . And you are saved from the curse of the Law , from the power , guilt , and filth of sin , from the power , malice , madness , and rage of the devil , from the wishes , curses , and desires of wicked men , from the hot , scalding , flaming , fiery furnace of hell , from being arraigned , as malefactors , convinced , judged , condemned , and fettered with the chains of our sins to the devils , to all eternity ; and all this freely , freely by his grace ( Rom. 3. 24. ) by rich grace , unchangable grace ; for saith he , I am God , and change not : therefore ye sons of Jacob are not consumed , Mal. 3. 6. This is grace indeed . The word [ GRACE ] therefore in this Scripture ( Rom 6. 14. ) is to be understood of the free love of God in Christ to sinners , by vertue of the new Covenant , in delwering them from the power of sin , from the curse and condemning power of the Old Covenant , from the destroying nature of sin , by its continual workings ; as is all evident , if you read with understanding the words as they lie , For ( saith he ) sin shall not have dominion over you , or it shall not domineer , reign , or destroy you , though you have transgressed against the Covenant of works ( the Law ) and the reason is rendered in these words . For ye are not under the Law , that is , under that which accuseth , chargeth , condemneth , and brings execution on the soul for sin ▪ But under Grace ; that is , under that which frees you , forgives you , keeps you , and justifies you from all your sins , adversaries , or whatever may come in to lay any thing to your charge , to damn you . For that is truly called grace in this sense , that doth set a man free from all his sins , deliver him from all the curses of the Law , and what else can be laid to his charge , freely without any foresight in God to look at what good will be done by the party that hath offended : and also that doth keep the soul by the same power through faith ( which also is his own proper gift ) unto eternal glory . Again , that is a pardon not conditional but freely given ; Consider first , it is set in opposition to works . You are not under the Law. Secondly , The promise that is made to them ( saying , Sin shall not have dominion over you ) doth not run with any condition , as on their part to be done ; but meerly and alone because they were ( under ) or because they had the Grace of God extended to them . Sin shall not have dominion over you , For ( mark the reason ) For you are not under the Law , but under Grace . The words being thus opened , and the truth thus laid down , how there is never a believer under the Covenant of Works , but under Grade , the free , rich , unchangeable love of God ; it remaineth that in the first place we prove the Doctrine , and after that proceed . Now in the Doctrine there is two things to be considered and proved . First , that believers are under Grace . Secondly , Not under the Law as a Covenant of works ( for so you must not understand me ) For these two , we need go no further then the very words themselves , the first part of the words proves the first part of the Doctrine , You are not under the Law ; the second part proves the other , But ( ye are ) under Grace . But besides these consider with me a few things for the demonstrating of these truths ; as , First , They are not under the Law ; because their sins are pardoned ; which could not be if they were dealt withal according to the Law , and their being under it ; for the Law alloweth of no repentance , but accuseth , curseth , and condemneth every one that is under it . Cursed is every one that continueth not in all things written in the Book of the Law to do them , Gal. 3. 10. But I say , believers having their sins forgiven them , it is because they are under another , even a New Covenant , Heb. 8. 8. Behold the days come , saith the Lord , that I will make a new Covenant with them : For I will be merciful to their unrighteousness , and their sins and their iniquities will I remember no more , verse 4. Secondly , They are not under the Law ; because their sins and iniquities are not only forgiven , but they are forgiven them freely : they that stand in the first Covenant , and continue there , are to have never a sin forgiven them , unless they can give God a compleat satisfaction ; for the Law calls for it at their hands , saying , Pay me that thou owest . O but when God deals with his Saints by the Covenant of Grace , it is not so , for it is said , And when he saw they had nothing to pay , he frankly and freely , forgave them all . I will heal their back-slidings and love them freely . I will blot out thy transgressions for mine own sake , &c , Luke 7. 42. Hosea 14. 4. Isaiah 43. 25. Thirdly , The Saints are not under the Law , because the righteousness that they stand justified before God in , is not their own actual righteousness by the Law , but by imputation ; and is really the righteousness of another , namely , of God in Christ , 2 Cor. 5. 21. Phil. 3. 8 , 9 , 10. Even the righteousness of God , which is by faith of Jesus Christ , which is unto all , and upon all ( that is imputed to ) them that believe , Rom. 3. 22. But if they were under the Old Covenant , the Covenant of Works , then their righteousness must be their own * or no forgiveness of sins , If thou do well , shalt not thou be accepted ? but if thou transgress , sin lieth at the door , saith the Law , Gen. 4. 7. Fourthly , In a word , whatsoever they do receive , whether it be conversion to God , whether it be pardon of sin , whether it be faith or hope , whether it be righteousness , whether it be strength , whether it be the Spirit , or the fruits thereof , whether it be victory over sin , death or hell , whether it be heaven , everlasting life , and glory unexpressible , or whatsoever it be , it comes to them freely , God having no first eye to what they would do , or should do , for the obtaining of the same . But to take this in pieces . 1. In a word , are they converted ? God finds them first , for saith he , I am found of them that sought me not , Isa. 65. 1. 2. Have they pardon of sin ? They have that also freely , I will heal their back-slidings , and love them freely , Hos. 14. 4. 3. Have they faith ? It is the gift of God in Christ Jesus , and he is not only the author ( that is the beginner thereof ) but he doth also perfect the same , Heb. 12. 2. 4. Have they hope ? It is God that is the first cause thereof . Remember thy word unto thy servaut , wherein THOU hast caused me to hope , Psal. 119. 49. 5 Have they righteousness ? It is the free gift of God , Rom. 5. 17. 6. Have they strength to do the work of God in their generations ? or any other thing that God would have them do , that also is a free gift from the Lord ; for without him , we neither do , nor can do any thing , John 15. 5. 7. Have we comfort , or consolation ? We have it not for what we have done , but from God through Christ ; for he is the God of all our comforts and consolations , 2 Cor. 1. 8. Have we the spirit , or the fruits thereof ? It is the gift of the Father . How much more shall your heavenly Father give the holy Spirit to them that ask him ? Luke 11. 13. Thou hast wrought all our works for us , Isa. 26. 12. And so I say , whether it be victory over sin , death , hell , or the devil , it is given us by the victory of Christ ▪ But thanks be to God which hath given us the victory through our Lord Jesus Christ , 1 Cor. 15. 57. Rom. 7. 24 , 25. Heaven and glory it is also the gift of him who giveth his richly all things to enjoy , Mat. 25. So that these things , if they be duly and soberly considered , will give satisfaction in this thing . I might have aded many more for the clearing of these things : At first , when God came to man to convert him , he found him a dead man , Eph 2. 1 , 2. he found him an enemy to God , Christ , and the salvation of his own soul ; he found him wallowing in all manner of wickedness , he found him taking pleasure therein , with all delight and greediness . 2. He was fain to quicken him by putting his Spirit into him , and to translate him by the mighty operation thereof . 3. He was fain to reveal Christ Jesus unto him , man being altogether senseless , and ignorant of his blessed Jesus , Mat. 11. 25 , 27. 1 Cor. 2. 7 , 8 , 9 , 10. 4. He was fain to break the snare of the devil , and to let poor man , poor bound and fettered man , out of the chains of the enemy . Now we are to proceed , and the things that we are to treat upon in the second place , are these . First , * why it is a free and unchangeable grace . Secondly , Who they are , that are actually brought into his free and unchangeable Covenant of Grace , and how they are brought in . Thirdly , What are the priviledges of those that are actually brought into this free and glorious grace of the glorious God of heaven , and glory . For the first , Why it is a free and unchangeable grace ; and for the opening of this , we must consider , First , How and through whom this grace doth come to be , first free to us , and secondly unchangeable . This grace is free to us , through conditions in another ; that is , by way of Convenant , or Bargain ; for this Grace comes by way of Covenant or Bargain to us , yet made with another , for us . First , That it comes by way of Covenant , Contract , or Bargain ( though not personally with us ) be pleased to consider these Scriptures , where it is said , Psal. 89. 3. * I have made a Covenant with my chosen : I have sworn unto David my servant , And as for thee also , by the blood of thy Covenant ( speaking of Christ ) have I sent forth the prisoners out of the pit , wherein was no water , Zech. 9. 9 , 10 , 11. Again , You have sold your selves for nought , and you shall be bought without money . Ezek. 34. 23 , 24. Chap. 37. 24 , 25. Blessed be the Lord ( therefore saith Zacharias ) for he hath visited and ( also ) REDEEMED his people . And hath raised up an horn of salvation for us , in the house of his servant David . As he spake by the mouth of his holy Prophets , which have been since the world began : that we should be saved from our enemies , and from the hands of all that hate us : To perform his mercy promised to our Fathers , and to remember his holy Covenant , or Bargain , Luke 1 , 68 , 69 , 70 , 71 , 72. And if any should be offended with the plainness of these words as some poor souls may be through ignorance , let them be pleased to read soberly that 49. Chapter of the the Prophet Isaiah , from the 1. verse to the 12. and there they may see that it runs as plain a Bargain , as if two should be making of a Bargain between themselves , and concluding upon several conditions on both sides : But more of this hereafter . Now secondly , This Covenant ( I say ) was made with one , not with many ; and also confirmed in the conditions of it with one , not with several , First , That the Covenant was made with one , see Gal. 3. 16. Now to Abraham and to his seed was the promises made ; he saith not to seeds , as of many ; but as of one ; and to thy seed , which is Christ , ver . 17. And this I say , the Covenant which was confirmed before of God in Christ , &c. The Covenant was made with the seed of Abraham , not the seeds , but the seed , which is the Lord Jesus Christ , our head and undertaker in the things concerning the Covenant . 3. The condition was made with one , and also accomplished by him alone , and not by several ; yet in the nature , and for the everlasting deliverance of many ; even by one man Jesus Christ , as it is clear from Rom. 5. 15 , 16 , 17 , &c. and in Zech 9. 11. the Lord saith to Christ , And as for thee ; mark , as for thee also , by the blood of the Covenant , or as for thee whose Covenant was by blood ; that is , the conditions of the Covenant was , that thou shouldest spill thy blood ; which having been done in the account of God ( saith he ) I according to my condition , have let go the prisoners , or sent them out of the pit wherein was no water ; those Scriptures in Galatians the 3. at the 16. and 17. verses that are above cited , are notable to our purpose , the sixteenth verse saith , It was made with Christ ; and the seventeenth saith , It was also confirmed in , or with God in him , pray read with understanding . Now ( saith Paul ) the promises were not made unto seeds , as of many ; but as of one , and to thy seed , which is Christ. — The Law which was four hundred and thirty years after cannot disanul , that it should make the promise of none effect . Not that the Covenant was with Abraham and Christ together , as two persons that were the undertakers of the same ; the promise was made with , or , to Abraham afterwards : but the Covenant with Christ before . Further , that the Covenant was not personally made with Abraham , no , nor with any of the Fathers , neither so as that they were the persons that should stand ingaged , to be the accomplishers thereof , either in whole or in part , which is very clear . First , Because this Covenant was not made with God and the creature ; not with another poor Adam , that only stood upon the strength of natural abilities : but this Covenant was made with the second person , with the eternal Word of God ; with him that was every ways as holy , as pure , as infinite , as powerful , and as everlasting as God ( Prov. 22. 23 , 24 , 25 , 26 , 27 , 28 , 29 , 30. Zech. 13. 7. Rev. 1. 11 , 17 , 22 , 13 , 16. Isa. 9. 6. Phil. 2. 6. Heb. 1. ) Secondly , This Covenant or Bargain was made indeed and in truth , before man was in being . Oh! God thought of the salvation of man before there was any transgression of man ; for then I say , and not since then , was the Covenant of Grace made with the undertaker thereof ; for all the other sayings are to shew unto us that glorious plot and contrivance that was concluded on before time between the Father and the Son , which may very well be concluded on for a truth from the Word of God , if you consider ; First , That the Scripture doth declare that the price was agreed on by the Son before time ; the promise was made to him by the Father , that he should have his Bargain before time , and the choice , who they were that should be saved , was made before time , even before the world began . For the First , That the price was agreed upon before the World began ; Consider the word which speaketh of the price that was paid for sinners , even The precious Blood of Christ ; It saith of him , who verily was fore-ordained before the foundation of the world , but was made manifest in these last times for you , who by him do believe , &c. 1 Pet. 1. 19 , 20. Mark , it was fore-ordained or concluded on between the Father and his Son , before the world began . Secondly , The promise from God to the Son was also made in the same manner , as it is clear , where the Apostle saith with comfort to his soul , that he had hopes of eternal life , which God that cannot lie promised before the World began , Tit. 1. 2. which could be to none but the Mediator of the New Covenant , because there was none else to whom it should be made but he . Thirdly , The choice was also made then , even before man had a being in this world , as it is evident where he saith , Blessed be the God and Father of our Lord Jesus Christ , who hath blessed US with all spiritual blessings in heavenly places IN Christ , according as he hath chosen US in him before the foundation of the world , that we should be holy and without blame before him in love , Eph. 1. 3 , 4. Nay , did I look upon it here to be necessary , I should shew you very largely and clearly , that God did not only make the Covenant with Christ before the world began , and the conditions thereof : But I could also shew you that the very Saints qualifications as part of the Covenant , was then concluded on by the Father and the Son , according to these Scriptures , Eph. 1. 3 , 4. Chap. 2. 10. and Rom. 8. 28. which it may be I may touch upon further anon . But Thirdly , This Covenant was not made with any of the Fathers , neither in whole , nor in part , as the undertakers thereof ; for then it must be also concluded , that they are Co-partners with Christ in our salvation , and so , that Christ is not Mediator alone : but this would be blasphemy for any one to surmize . And therefore by the way , when thou readest of the New Covenant in Scripture , as though it was made with Adam , Noah , Abraham , or David , thou art to consider thus with thy self ; First , That God spake to them in such a way , for to shew , or signifie unto us , how he did make the Covenant , that he did make with Christ , before the world began , they being types of him . Secondly , That he thereby might let them understand , that he was the same then as he is now , and now as he was then ; and that then it was resolved on between his Son and He , that in after ages his Son should in their natures , from their loins , and for their sins be born of a Woman , hanged on the Cross , &c. for them : for all along you may see that when he speaketh to them of the New Covenant , he mentions their seed , their seed still aiming at Christ ; Christ the Seed of the Woman , was to break the Serpents head , Gen. 3. 15. Gen. 17. Psal. 87. 36. Now to Abraham and his Seed , was the promise made , his seed shall endure for ever , and his Throne as the days of heaven , &c. still pointing at Christ. And Thirdly , To stirup their faith and expectations to be constant unto the end , in waiting for that which he and his Son had concluded on before time , and what he had since the conclusion declared unto the world by the Prophets . Fourthly , It appeareth that the heart of God was much delighted therein also , as is evident , in that he was always in every age , declaring of that unto them , which before he had prepared for them . O this good God of Heaven ! Object . But ( you will say perhaps ) the Scriptures say plainly , that the New Covenant was , and is made with Believers , saying , The days come , saith the Lord , that I will make a New Covenant with the House of Israel , and the House of Iudah , not according to the Covenant that I made with their Fathers in the day in which I brought them out of the Land of Egypt , &c. Heb. 8. 10 , 11 , 12 , Jer. 31. 33. So that it doth not run with Christ alone , but with believers also . I will make a New Covenant with the House of Israel and Judah , &c. 1. Answ. First , It cannot be meant that the New Covenant was made with Christ , and the House of Israel and Judah as the undertaker thereof : for so it was made with Christ alone , which is clear in that , it was made long before the House of Israel and Judah had a being , as I shewed before . 2. Answ. But Secondly , These words here are spoken , first to shew rather the end of the Ceremonies , then the beginning or rise or the New Covenant . Mind a little , The Apostle is labouring to beat the Jews ( to whom he wrote this Epistle ) off of the Ceremonies of the Law , of the Priests , Altar , Offerings , Temple , &c. and to bring them to the right understanding of the thing and things that they held forth , which was to come , and to put an end to those . If you do but understand the Epistle to the Hebrews , it is a discourse that sheweth , that the Son of God being come , there is an end put to the Ceremonies ; for they were to continue so long and no longer . It , saith the Apostle , stood in meats and drinks , and divers washings , and carnal ordinances imposed on them until the time of reformation ; that is , until Christ did come . But Christ being come an high Priest of good things to come , &c — puts an end to the things and ordinances of the Levitical Priest-hood , read the 7 , 8 , 9 , 10. Chapters , and you will find this true . So then , when he saith , The days come in which I will make a New Covenant , it is rather to be meant a changing of the administration , a taking away the type , the shadow , the Ceremonies from the House of Israel ▪ and Judah , and revealing , by the Birth of Christ , and the Death of Christ , and the offering of the Body of him , whom the shaddows and types did point out , to be indeed he , whom God the Father had given for a Ransom by Covenant for the souls of the Saints ; and also to manifest the truth of that Covenant , which was made between the Father and the Son before the world began : for though the New Covenant was made before the world began , and also every one in all ages was saved by the vertue of that Covenant ; yet that Covenant was never so clearly made manifest , as at the coming , death , and resurrection of Christ ; and therefore saith the Scripture , He hath brought life and immortality to light through the Gospel , 2 Tim. 1. 9 , 10. Who hath saved us , and called us with an holy calling , not according to the works of righteousness which we have done : but according to his own purpose and grace , which was given us in Christ before the world began ( there is the Covenant ) but it was made MANIFEST by the APPEARING of our Saviour Jesus Christ who hath abolished death , and brought life and immortality to LIGHT through the Gospel . Therefore I say , these words are rather to discover , that the time was come to change the dispensation , to take away the type and bring in the substance , and so manifesting that more clearly , which before lay hid in dark sayings and figures . And this is usual with God to speak in this manner . Again , if at any time you do find in the Scripture , that the Covenant of Works is spoken of , as the first Covenant that was manifested , and so before the second Covenant ; yet you must understand that it was so only , as to manifestation , that is , it was first given to man , yet not made before that which was made Christ , And indeed it was requisite that it should be given , or made known first , that thereby there might be a way made for the second by its discovering of sin , and the sad state that man was in after the fall , by reason of that . And again , that the other might be made the more welcome to the sons of men . And in this did Christ in time most gloriously answer Adam , who was the figure of Christ ( Rom. 5. ) as well as of other things : for as the first Covenant was made with the first Adam , so was the second Covenant made with the second ; for these are and were the two great publick persons , or representators of the whole world , as to the first and second Covenants ; and therefore you find God speaking on this wise in Scripture concerning the New Covenant , My Covenant shall stand fast with HIM , Psal. 89. 28 , 34 , 35. My mercy will I keep for HIM for evermore , saith God : my Covenant shall stand fast with HIM ( this HIM is Christ , if you compare this with Luke 1. 3● . ) My Covenant will I not break , namely that which was made with HIM , nor alter the thing that is gone out of my mouth : Once have I sworn by my Holiness that I will not lie unto DAVID , to whom this was spoken figuratively in the person of Christ : for that was Gods usual way to speak of the glorious things of the Gospel in the time of the Law , as I said before . Secondly , The conditions also were concluded on , and agreed to be fulfilled by him ; as it is clear , if you understand his saying in the 12. of John at the 27. verse , where he foretelleth his death , and saith , Now is my soul troubled , and what shall I say ? Father save me from this hour ; but for this cause came I ( into the world ) unto this hour . : as if he had said , My business is now not to shrink from my sufferings that are a coming upon me ; for these are the things that are a great part of the conditions contracted in the Covenant which stands between my Father and I ; therefore I shall not pray that this might be absolutely removed from me . For , for this cause came I into the vvorld ; even this was the very terms of the Covenant . By this you may say we are under Grace . Now in a Covenant there is these three things to be considered . First , What it is , that is covenanted for . Secondly , The conditions , upon which the persons , who are concerned in it , do agree . Thirdly , If the conditions on both sides be not according to the agreement fulfilled : then the Covenant standeth not but is made void . And this New Covenant in these particulars is very exactly fulfilled , and made out in Christ : First , The thing or things covenanted for , was the salvation of man , but made good in Christ. The Son of man is come to seek and save that which was lost . The Son of Man did not come to destroy mens lives , but to save them . I give my life a ransom for many . And this is the will ( or Covenant ) of him that sent me , that of all which he hath given me , I should lose nothing ; but should raise it up again at the day , John 6. 39. Secondly , As touchsng the conditions agreed on , they run thus . First , On the Mediators side , that he should come into the vvorld ; and then on the Fathers side , that he should give him a body . This was one of the glorious conditions betwen the Father and Christ. Wherefore when he cometh into the vvorld , he saith , Sacrifices and Offerings thou wouldest not , that is , the Old Covenant must not stand , but give way to another Sacrifice vvhich thou hast prepared , which is the giving up my Manhood to the stroaks of thy Justice , for a body hast thou prepared me , Heb. 13. 20 , 21. This doth prove us under Grace . Secondly , On the Mediators side , that he should be put to death ; and on God the Fathers side , that he should raise him up again ; this was concluded on also to be done between God the Father , and his Son Jesus Christ. On Christs side , that he should die to give the justice of the Father satisfaction , and so to take away the curse that was due to us wretched sinners , by reason of our transgressions : and that God his Father being every ways fully and compleatly satisfied , should by his mighty power revive and raise him up again . He hath brought again — our Lord Jesus , that is , from death to life , through ( the vertue or effectual satisfaction that he received from ) the blood ( that was shed according to the terms ) of the everlasting Covenant , Heb. 13. 21 , 22. Thirdly , On the Mediators side , that he should be made a curse ; and on the Fathers side , that through him sinners should be inheritors of the blessing ; what wonderful love doth there appear by this in the heart of our Lord Jesus , in suffering such things for our poor bodies and souls , Gal. 3. 13 , 14. This is Grace . Fourthly , That on the Mediators side there should be by him a victory over Hell , Death , and the Devil , and the curse of the Law : and on the Fathers side , that these should be communicated to sinners , and they set at liberty thereby , Zech. 9. 12. Turn to the strong hold , saith God , ye prisoners of hope , even to day do I declare that I will render double unto thee : Why so ? It is because of the blood of my Sons Covenant , verse 11. which made Paul ( though sensible of a body of death , and of the sting that death did strike into the souls of all those that are found in their sins ) bold to say , O death , where is thy sting ? O grave , where is thy victory ? The sting of death is sin , that is true , and the terrible Law of God doth aggravate , and set it home with unsupportable torment and pain : but shall I be daunted at this ? No , I thank my God through Jesus Christ , he hath given me the victory ; so that now , though I be a sinner in my self , yet I can by believing in Jesus Christ the Mediator of this New Covenant , triumph over the Devil , Sin , Death and Hell ; and say , do not fear , my soul , seeing the victory is obtained over all my enemies through my Lord Jesus , 1 Cor. 15. 55 , 56 , 57. This is the way to prove our selves under Grace . Fifthly , that on the Mediators side he should by thus doing bring in everlasting righteousness for Saints , Dan. 9. 24. and that the Father for this should give them an everlasting Kingdom , 1 Pet. 1. 3 , 4 , 5. Eph. 1. 4. 2 Tim. 4. 18. Luke 22. 28 , 29. But in the next place , this was not all ; that is , the Covenant of Grace , with the conditions thereof , was not only concluded on by both parties to be done : but Jesus Christ , he must be authorized to do what was concluded on , touching this Covenant by way of Office. I shall therefore speak a word or two also , touching the Offices ( at least some of them ) that Christ Jesus did , and doth still execute as the Mediator of the New Covenant , which also was typed out by the Levitical Law , for this is the way to prove that we are not under the Law but under Grace . And first , His first Office , after the Covenant was made and con●●ded upon , was , that Jesus should become bound as a Surety , and stand ingaged upon Oath to see that all the conditions of the Covenant , that was concluded on between him and his Father , should according to the agreement , be accomplished by him . And secondly , that after that , he should be the messenger from God to the world , for to declare the mind of God , touching the tenor and nature of both the Covenants , especially of the New one ; the Scripture saith , that Jesus Christ was not only made a Priest by an Oath , but also a surety , or bonds-man , as in the 7 of Hebrews , at the 21. 22. verses ; in the 21. verse he speaketh of the priesthood of Christ , that it was with an Oath , faith in the 22. verse . By so much ( also ) was Jesus made the surety of a better Testament , or Covenant . Now the Covenant was not only made on Jesus Christs side with an Oath : but also on God the Fathers side , that it might be for the better ground of stablishment to all those that are , or are to be the children of the Promise . Methinks it is wonderful to consider , that the God and Father of our souls by Jesus Christ , should be so bent upon the salvation of sinners , that he would covenant with his Son Jesus for the security of them ; and also that there should pass an Oath on both sides , for the confirmation of their resolution to do good : as if the Lord had said , My Son , thou , and I , h●●e here made a Covenant , that I , on my pa●● , should do thus , and thus ; and that thou on thy part shouldest do so , and so : now that we may give these souls the best ground of comfort that may be , there shall pass an Oath on both sides , that our children may see that we do indeed love them . Wherein God willing more ABUNDANTLY to shew unto the heirs of promise , the immutability of his counsel ( in making of the Covenant ) confirmed it by an Oath — That we might have strong consolation , who have fled for refuge to lay hold upon the hope set before us ; Heb. 6. 13 , 14 , 15 , 16 , 17 , 18. Heb. 7. 21. Mark , the sixth Chapter saith God confirmed his part by an Oath ▪ and the seventh saith , Christ was made , or set on his Office also by an Oath . Again , Once ( saith God ) have I sworn by my holiness that I will not lie unto David , Psal. 89. 34 , 35. nor alter the thing that is gone out of my mouth ; as was before cited . Herein you may see that God and Christ was in good earnest about the salvation of sinners ; for so soon asever the Covenant was made , the next thing was , who should be bound to see all those things fulfilled which was conditioned on , between the Father and the Son : The Angels they would have no hand in it ; The world could not do it ; The Devils had rather see them damned , then they would wish them the least good ; thus Christ looked , and there was none to help ; though the burthen lay never so heavy upon his shoulder he must bear it himself ; for there was none besides himself to uphold , or so much as to step in to be bound , to see the conditions ( before mentioned ) fulfilled , neither in whole , nor in part ( Isa. 63. 1 , 2 , 3 , 4 , 5 , 6. ) So that he must not be only he , with whom the Covenant was made : but he must also become the bonds-man , or surety thereof ; and so stand bound to see that all , and every particular thing conditioned for , should be both in manner , and matter , at the time , and place , according to the agreement , duly , and orderly fulfilled . Is not this grace ? Now as touching the nature of a surety and his work ( in some things ) it is well known to most men ; therefore I shall be very brief upon it . First , You know a surety is at the bargains making ; and so was Christ. Then was I by him , Prov. 8. 30. Secondly , A surety must consent to the terms of the Agreement , or Covenant ; and so did Christ Jesus . Now that which he did ingage , should be done for sinners , according to the terms of the Covenant , it was this . First , That there should be a compleat satisfaction given to God for the sins of the world , for that was one great thing that was agreed upon , when the Covenant was made , Heb. 10. 5. Secondly , That Jesus Christ should ( as aforesaid ) bring in an everlasting righteousness to cloath ( his body ) the Saints withal , Dan. 9. 24 , 25. Here is grace . Thirdly , That he should take in charge to see all those forth coming without spot or wrinkle , at the day of his glorious appearing from heaven to judgment , and to quit them before the Judgment-seat . Again , Thirdly in the work of a surety , there is required by the creditor , that the surety should stand to what he is bound ; and on the sureties there is a consenting thereunto . First , The creditor looks that in case the debtor proves a bankrupt , that then the surety should ingage the payment . Is not this grace . Secondly , The creditor looks that the surety should be an able man : now our surety was , and is , in this case every way suitable , for he is heir of all things . Thirdly , The creditor appoints the day and also looks that the Covenant should be kept , and the debt paid according to the time appointed ; and it is required of sureties ( as well as stewards ) that they be found faithful , namely , to pay the debt according to the bargain : and therefore it is said , When the fulness of time was come , God sent forth his Son — made under the Law , to redeem them that are under the Law ( according to his suretiship ) Gal. 4. 4 , 5. thus comes grace to Saints . Fourthly , The creditor looks that his money should be brought into his house , to his own habitation . Jesus our surety , in this also is faithful ; for by his own blood , which was the payment , he is entred into the holy place , even into heaven it self which is Gods dwelling place , to render the value and price that was agreed upon for the salvation of sinners ; but I shall speak more of this in another head , therefore I pass it . Again fourthly , if the surety stands bound , the debtor is at liberty , and if the Lavv do issue out any process to take any , it vvill be the surety ; and O! hovv wonderful true was this accomplished , in that when Christ our surety came down from heaven , Gods Law did so seize upon the Lord Jesus , and so cruelly handle him , and so exact upon him , that it would never let him alone , until it had accused him , and condemned him , executed him , and scrued his very hearts blood out of his precious heart , and side ; nay , and more than this too , as I shall shew hereafter . But secondly , in the next place , after that Jesus Christ had stood bound , and was become our surety in things pertaining to this Covenant , his next office was to be the messenger of God touching his Mind , and the tenour of the Covenant , unto the poor world ; and this did the Prophet fore-see long before , when he faith , Behold I will send my messenger , and he shall prepare thy way before thee ; ( speaking of John the Baptist ) And he shall prepare thy way before thee : ( and then he speaketh of Christ to the people , saying , ) And the Lord whom ye seek , shall suddenly come to his Temple , Who is he ? even the messenger of the Covenant , whom ye delight in : ( that is Christ ) behold he shall come saith the Lord of hosts , Mal. 3. 1. Now the Covenant being made before between the Father and the Son , and Jesus Christ becoming bound to see all the conditions fulfilled , this being done , he comes down from Heaven to Earth , to declare to the world what God the Father and He , had concluded on before , and what was the mind of the Father towards the world , concerning the salvation of their souls : and indeed who could better come of such an errand , then he that stood by when the Covenant was made ; then he that shook hands with the Father in making of the Covenant ; then he that was become a surety in the behalf of poor Sinners , according to the terms of this Covenant . Now you know a messenger commonly when he cometh , he doth bring some errand to them to whom he is sent , either of what is done for them , or what they would have them , whom they send unto , do for them , or such like . Now what a glorious message was that which our Lord Jesus Christ came down from Heaven withal to declare unto poor sinners , and that from God his Father I say , how glorious was it , and how sweet is it to you that have seen your selves lost by nature ; and it will also appear a glorious one to you , who are a seeking after Jesus Christ ; if you do but consider these follovving things about vvhat he vvas sent . First , Jesus Christ was sent from Heaven , to declare unto the world , from God the Father , that he was wonderfully filled with love to poor sinners . First , In that he would forgive their sins . Secondly , In that he would save their souls . Thirdly , In that he would make them heirs of his glory . For God so loved the World , that he gave his only begotten Son. — For God sent not his Son into the world to condemn the world ; but that the world through him might be saved , John 3. 15 , 16 , 18. Secondly , God sent Jesus Christ to tell the poor world , how that he would do this for poor sinners , and yet be just , and yet do his Justice no wrong ; and that was to be done by Jesus Christ , his dying of a cursed death in the room of poor sinners , to satisfie justice , and make way for mercy ; to take away the stumbling-blocks , and set open Heaven-gates ; to overcome Satan , and break off from sinners his chains ; to set Luke 4. 18. open the prison doors , and to let the prisoners go free , Isa. 61. 1 , 2 , 3. And this was the message that Christ was to deliver to the world by commandment from his Father ; and this did he tell us when he came of his errand , where he saith , I lay down my life for my Sheep . — No man taketh it a way from me , but I lay it down of my self : I have power to lay it down , and to take it up again : and this commandment have I reecived of my Father , John 10. 15 , 16 , 17 , 18. even this commandment hath my Father given me , that I should both do this thing , and also tell it unto you . Thirdly , He was not only sent as a Messenger to declare this hit Fathers love ; but also how dearly he himself loved sinners , what a heart he had to do them good , where he saith , All that the Father hath given me , shall come to me ( and let me tell you my heart too , saith Christ ) He that cometh unto me , I will in no wise cast out . As my Father is willing to give you unto me , even so am I , as willing to receive you . As my Father is willing to give you Heaven , so am I willing to make you fit for it , by washing you with my own blood : I lay down my life , that you might have life ; and this I was sent to tell you of my Father . Fourthly , His Message was further ; he came to tell them how , and which way they should come to enjoy these glorious benefits : also by laying down motives , to stir them up to accept of the benefits : The way is laid down in John 3. 14 , 15. where Christ saith , As Moses lifted up the serpent in the wilderness ; even so must the Son of Man be lifted up , or caused to be hanged on the Cross , and die the death , That whosoever believeth in him , should not perish , but have everlasting life . The way therefore that thou shalt have the benefit and comfort of that which my Father and I have covenanted for thee , I am come down from heaven to earth on purpose to give thee intelligence , and to certifie thee of it : know therefore , that as I have been born of a woman , and have taken this body upon me , it is on purpose that I might offer it up upon the Cross a Sacrifice to God , to give him satisfaction for thy sins , that his mercy may be extended to thy soul , without any wrong done to justice ; and this thou art to believe , and not in the notion , but from thy very whole soul. Now the motives are many . First , If they do not leave their sins , and come to Jesus Christ , that their sins may be washed away by his blood , they are sure to be damned in hell ; for the Law hath condemned them already , John 3. 18 , 19. Secondly , But if they do come , they shall have the bosome of Christ to lye in , the kingdom of Heaven to dwell in , the Angels and Saints for their companions , shall shine there like the Sun , shall be there for ever , shall sit upon the Thrones of Judgment , &c. Here is Grace . Methinks if I had but time to speak fully to all things that I could speak to from these two heavenly Truths , and to make application thereof ; surely , with the blessing of God , I think it might perswade some vile and abominable wretch to lay down his arms that he hath taken up in defiance against God ( and is marching hell-wards , poste haste with the Devil ) I say methinks it should stop them , and make them willing to look back , and accept of salvation for their poor condemned fouls , before Gods eternal vengeance is executed upon them . O therefore ! you that are upon this march , I beseech you consider a little . What , shall Christ become a drudge for you ? and will you be drudges for the Devil ? Shall Christ covenant with God for the salvation of sinners ? and shall sinners covenant with Hell , Death , and the Devil , for the damnation of their souls ? Shall Christ come down from Heaven to Earth to declare this to sinners ? and shall sinners stop their ears against this good tidings ? Will you not hear the errand of Christ , although he telleth you tidings of peace and salvation ? How if he had came , having taken a command from his Father to damn you , and to send you to the Devils in Hell ? Sinner hear his message , he speaketh no harm , his words are eternal life , all men that give ear unto them , they have eternal advantage by them . Advantage , I say , that never hath an end . Besides , do but consider these two things , 't is like they may have some sway upon thy soul. First , When he came on his message , he came with tears in his eyes , and did even weepingly tender the terms of reconciliation to them ; I say with tears in his eyes . And when he came near the City ( i. e. ) with his message of peace , beholding the hardness of their hearts , he wept over it , and took up a lamentation over it ; because he saw they rejected his mercy , which was tidings of peace . ( I say ) wilt thou then slight a weeping Jesus , one that so loveth thy soul , that rather then he will lose thee , he will with tears perswade with thee . 2. Not only so , but also when he came , he came all on a goar blood to proffer mercy to thee , to shew thee still how dearly he did love thee ; as if he had said , sinner , here is mercy for thee ; but behold my bloody sweat , my bloody wounds , my cursed death ; behold and see what danger I have gone through to come unto thy soul : I am come indeed unto thee , and do bring thee tidings of salvation , but it cost me my heart blood before I could come at thee , to give thee the fruits of my everlasting love . But more of this anon . Thus have I spoken something concerning Christ , being the messenger of the New Covenant ; but because I am not willing to cut too short of what shall come after , I shall pass by these things , not half touched , and come to the other which I promised even now ; which was to shew you , that as there was Levitical Ceremonies , in , or , belonging to the first Covenant , so these Types , or Levitical Ceremonies , did represent the glorious things of the New Covenant . In those Ceremonies , you read of a Sacrifice , of a Priest to offer up the Sacrifice ; the place where , and the manner how he was to offer it : of which I shall speak something . First , As touching the Sacrifice , you find that it was not to be offered up of all kind of beasts ; as of Lions , Bears , Wolves , Tigers , Dragons , Serpents , or such like . To signifie , that not all kind of Creatures that had sinned , as Devils the fallen Angels , should be saved : but the Sacrifice was to be taken out of some kind of Beasts and Birds : to signifie , that some of Gods Creatures that had sinned , he would be pleased to reconcile them to himself again ; as poor fallen Man and Woman , those miserable Creatures : God , the God of Heaven , had a good look for after their fall : but not for the cursed Devils ; though more noble Creatures by Creation than We. Here is grace . Now though these Sacrifices were offered ; yet they were not offered to the end , they should make the comers to , or offerers thereof perfect : but the things was to represent to the world , what God had in after ages for to do ; which was even the salvation of his Creatures by that offering of the body of Jesus Christ , of which these were a shaddow and a type for the accomplishing of the second Covenant . For Christ was by Covenant to offer a Sacrifice , and that an effectual one too , if he intended the salvation of sinners : A body hast thou prepared me ; I am come to do thy will , Heb. 10. I shall therefore shew you , First , what was expected of God in the Sacrifice , in the Type , and then shew you how it was answered in the Antitype . Secondly , I shall shew you the manner of the offering of the type ; and so answerable thereto , to shew you the fitness of the Sacrifice of the Body of Christ , by way of answering some questions . For the first of these . First , God did expect that Sacrifice which he himself had appointed , and not another . To signifie that none would serve his turn , but the body and soul of his appointed Christ , the Mediator of the New Covenant , John 1. 29. Secondly , This Sacrifice must not be lame nor deformed ; it must have no scar , spot or blemish ; to signifie , that Jesus Christ was to be a compleat Sacrifice by Covenant , 1 Pet. 1. 29. Thirdly , This sacrifice was to be taken out of the flock or herd ; to signifie that Jesus Christ was to come out of the race of Mankind , according to the Covenant , Heb. 10. 5. But Secondly , As to the manner of it : First , the sacrifice , before it was offered , was to have the sins of the Children of Israel confessed over it : to signifie , that Jesus Christ must Isa. 53. 4 , 5 , 6 , 7. 1 Pet. 2. 24. bear the sins of all his children by Covenant . As for thee , by the blood of thy Covenant , in his own body on the tree , Zech. 9. 10 , 11. Secondly , It must be had to the place appointed , namely , without the Camp of Israel : to signifie , that Jesus Christ must be led to the Mount Calvary , Luke 23. 33. Thirdly , The sacrifice was to be killed there ; to signifie , that Jesus Christ must , and did suffer without the City of Jerusalem for our salvation . Fourthly , the sacrifice must not only have its life taken away , but also some of its flesh burned upon the Altar : to signifie , that Jesus Christ was not only to dye a natural death , but also that he should undergo the pains and torments of the damned in hell . Fifthly , Sometimes there must be a living offering , and a dead offering ; as the goat that was killed and the scape goat ; the dead bird , and the living bird , Levit. 14. 3 , 4 , 5 , 6. To signifie , that Jesus Christ must dye , and come to life again . Sixthly , The goat that was to dye , was to be the sin-offering ; that is , to be offered as the rest of the sin-offerings , to make an atonement as a type ; and the other goat , was to have all the sins of the Children of Israel confessed over him , Levit. 16. from the 7. verse to the 22. and then to be let go into the wilderness , never to be catched again , to signifie that Christs death , was to make satisfaction for sin ; and his coming to life again , was to bring in everlasting Rom. 4. 25. justification , from the power , curse , and destroying nature of sin . Seventhly , The scape goat was to be carried by a fit man into the wilderness . To signifie that Jesus Christ should be both fit and able , to carry our sins quite away from us , so as they should never be laid to our charge again . Here is Grace . Eighthly , The sacrifices under the Law , commonly part of them must be eaten , Exod. 12. 5 , 6 , 7 , 8 , 9 , 10 , 11. To signifie , that they that are saved , should spiritually feed on the body and blood of Jesus Christ , or else they have no life by him , John 6. 51 , 52 , 53. Ninthly , This sacrifice must be eaten with unleavened bread : To signifie , that they which love their sins , that devilish leaven of wickedness ; they do not feed upon Jesus Christ. Now of what hath been spoken , this is the sum : that there is a sacrifice under the New Covenant , as there was sacrifices under the Old ; and that this sacrifice did every way answer that , or those : Indeed , they did but suffer for sin in shew , but he in reality ; they as the shadow , but he as the substance . O! when Jesus Christ did come to make himself a sacrifice , or to offer himself for sin , you may understand that our sins was indeed charged to purpose upon him : O how they scared his soul , how they brake his body ; insomuch that they made the blood run down his blessed face , and from his precious side ; therefore thou must understand these following things . First , that Jesus Christ by Covenant did dye for sin . Secondly , that his death was not a meer natural death , but a cursed death ; even such a one as men do undergo from God for their sins ( though he himself had none ) even such a death , as to endure the very pains and torments of hell ; O sad pains ! and in expressible torments , that this our sacrifice for sin went under . The pains of his body was not all ; no , but the pains of his soul ; for his soul was made an offering , as well as his body ; yet all but one sacrifice , Isa. 53. To signifie , that the suffering of Christ was not only a bodily suffering , but a soul suffering ; not only to suffer what man could inflict upon him : but also to suffer soul torments , that none but God can inflict , or suffer to be inflicted upon him . O the torments of his soul ! they were torment indeed ; his soul was that that felt the wrath of God. My soul saith he , is exceeding sorrowful , even unto death , Mat. 26. 38. My soul is troubled , and what shall I say , John 12. 27. The Rock was not so rent , as was his precious soul : there was not such a terrible darkness on the face of the earth then , as there was on his precious soul. O the torments of hell ! and the eclipsings of the divine smiles of God , were both upon him at once ; the Devils assailing of him , and God forsaking of him , and all at once . My God , my God , saith he , why hast thou forsaken me , Mat. 27. 46. now in my greatest extremity ; now sin is laid upon me , the curse takes hold on me , the pains of hell are clasped about me , and thou hast forsaken me . O sad ! Sinner , this was not done in pretence , but in reality ; not in shew , but in very deed ; Otherwise Christ had dissembled , and had not spoken the truth ; but the truth of it , his bloody sweat declares , his mighty cries declares , the things what , and for what he suffered declares . Nay , I must say thus much , that all the damned souls in hell , with all their damnations , did never yet feel that torment and pain , that did this blessed Jesus in a little time . Sinner , canst thou read that Jesus Christ was made an offering for sin , and yet go on in sin ? Canst thou hear that the lead of thy sins did break the very heart of Christ , and spill his precious Blood ? And canst thou find in thy heart to labour to lay more sins upon his back ? Canst thou hear that he suffered the pains , the fiery flames of Hell ? and canst thou find in thy heart , to add to his groans , by slighting of his sufferings ? O hard hearted wretch ! How canst thou deal so unkindly with such a sweet Lord Jesus ? Quest. But why did Christ offer himself in sacrifice ? Answ. That thou shouldest not be thrown to the very Devils . Quest. But why did he spill his precious blood ? Answ. That thou mightest enjoy the joys of Heaven . Quest. But why did he suffer the pains of Hell ? Answ. That thou mightest not fry with the devil and damned souls . Quest. But could not we have been saved if Christ had not died ? Answ. No , for without shedding of blood , there is no remission : and besides , there was no death , that could satisfie Gods justice but his , which is evident ; because there was none in a capacity to dye , or that was able to answer an infinite God by his so suffering , but he . Quest. But why did God let him dye ? Answ. He standing in the room of sinners ; and that in their names and natures , Gods justice must fall upon him ; for justice takes vengeance for sin wheresoever it finds it , though it be on his dear Son. Nay , God favoured his Son no more , finding our sins upon him , then he would have favoured any of us : For , should we have died ? so did he . Should we have been made a curse ? so was he . Should we have undergone the pains or hell ? so did he . Quest. But did he indeed suffer the torments of hell ? Answ. Yea , and that in such an horrible way too , that it is unspeakable . Quest. Could he not have suffered without his so suffering ? would not his dying only of a natural death have served the turn ? Answ No , in no wise : The sins , for which he suffered , called for the torments of hell ; the condition in which he died , did call for the torments of hell ; for Christ did not dye the death of a Saint , but the death of a Sinner ; of a cursed and damned sinner ( because he stood in their rooms , Gal. 3. 13. ) the Law to which he was subjected , called for the torments of hell ; the nature of Gods justice could not bate him any thing , the death which he was to suffer , had not lost its sting ; all these being put together do irresistibly declare unto us , that he as a sacrifice , did suffer the torments of hell . But Secondly , had he not died and suffered the cursed death , the Covenant had been made void , and his suretiship would have been forfeited ; and besides this , the world damned in the Flames of Hell fire : therefore his being a sacrifice , was one part of the Covenant ; for the terms of the Covenant was , that he should spill his blood , Zech. 9. 10 , 11. O blessed Jesus ! O blessed Grace . Quest. But why then is his death so slighted by some ? Answ. Because they are enemies to him , either through ignorance , or presumption ; either for want of knowledge , or out of malice ; for surely , did they love , or believe him , they could not chuse but break , and bleed at heart , to consider and to think of him , Zech. 12. 10 , 11. Thus , passing this , I shall now speak something to Christs Priestly Office : but by the way , if any should think , that I do here spin my thread too long in distinguishing his Priestly Office , from his being a sacrifice ; they supposing that for Christ to be a Priest and a Sacrifice is all one and the same thing , and it may be it is ; because they have not thought on this so well as they should : Namely , that as he was a sacrifice , he was passive , Isa. 53. that is , led , or had away as a lamb to his sufferings : But as a Priest , he was active ; that is , he did willingly , and freely give up his body to be a sacrifice . He hath given his life a ransom for many . This consideration being with some weight and clearness on my spirit , I was , and am caused to lay them down in two particular heads . And therefore , The second thing that I would speak something to , it is this ; that as there were Priests under the first Covenant , so there is a Priest under this , belonging to this New Covenant , a high Priest , the chief Priest : as it is clear , where it is said , We having an high Priest over the House of God , Heb. 10. 21. Chap. 3. 1 Chap. 5. 5 , 10. and Chap. 7. 24 , 25 , 26. Chap. 8. 1 , 4. Now the things that I shall treat upon are these . First , I shall shew you the Qualifications required of a Priest under the Law. Secondly , his Office ; and thirdly , how Jesus Christ did according to what was signified by those under the Law : I say , how he did answer the Types , and where he went beyond them . For his Qualifications . First , They must be called thereto of God ; No man take this honour upon him , but he that is called of God , as Aaron , Heb. 5. 4. Now Aarons being called of God to be a Priest , signifies , that Jesus Christ is a Priest of Gods appointment , such a one that God hath chosen , likes of , and hath set on work , called of God an high Priest , &c. ver . 10. Secondly , The Priests under the Law , they must be men compleat , not deformed ; Speak unto Aaron saith God to Moses , saying , Whosoever he be of thy seed in their generations , that hath any bleinish , let him not approach to offer the bread of his God : for whatsoever man he be that hath a blemish , he shall not approach ( if he be ) a blind man , or a lame man , or he that hath a flat nose , or any thing superfluous , or a man that is broken footed , or broken handed , or crookt backt , or a dwarf , or he that hath a blemish in his eye , or be scurvy , or scabbed , or hath his stones broken : No man that hath a blemish of the seed of Aaron the Priest , shall come nigh to offer offerings of the Lord made by fire ; he hath a blemish , he shall not come nigh to offer the bread of his God , Levit. 21. 17 , 18 , 19 , 20 , 21. What doth all this signifie , but that , in the first place , he must not be lame , to signifie he must not go haltingly about the work of our salvation . 2. He must not be blind , to signifie , that he must not go ignorantly to work , but he must be quick of understanding in the things of God. 3. He must not be scabbed , to signifie , that the Priest must not be corrupt , or filthy in his Office. 4. In a word , he must be every ways compleat , to signifie to us , that Jesus Christ was to be , and is most compleat , and most perfect every way , an acceptable high Priest in things pertaining to God , in reference to this second Covenant . Thirdly , The Priests under the Law were not to be hard hearted , but pitiful and compassionate , willing and ready , with abundance of bowels to offer for the people , and to make an atonement for them , Heb. 5. 1 , 2. To signifie , that Jesus Christ should be a tender hearted high Priest , able and willing to simpathize , and be affected with the infirmities of others , to pray for them , to offer up for them his precious blood ; he must be such an one , who can have compassion on ( a company of poor ) ignorant souls , and on them that are out of the way , to recover them , and to set them in safety , Heb. 4. 15. and that he might thus do , he must be a man that had experience of the disadvantages that infirmity and sin did bring unto these poor creatures , Heb. 2. 17. Fourthly , The high Priests under the Law were not to be shie or squemish , in case there was any that had the plague or leprosie , scab or blaunches ; but must look on them , go to them , and offer for them ( Levit. 13. read that whole Chapter ) all which is to signifie , that Jesus Christ should not refuse to take notice of the several infirmities , of his poorest people , but to teach them , and to see that none of them be lost , by reason of their infirmity , for want of looking to , or tending of . This priviledge also have we under this second Covenant . This is the way to make Grace shine . Fifthly , The high Priests under the Law , they were to be anointed with very excellent Oyl , compounded by art ( Exod. 29. 7. Chap. 30. 30. ) to signifie , that Jesus the great high Priest of this New Covenant , should be in a most eminent way anointed to his Priestly Office by the Holy Spirit of the Lord. Sixthly , The Priests food and livelihood in the time of his Ministry , was to be the consecrated and holy things , Exod. 29. 33. to signifie , that it is the very meat and drink of Jesus Christ , to do his Priestly Office , and to save and preserve his poor tempted and afflicted Saints . O what a New Covenant high Priest have we ! Seventhly , The Priests under the Law , were to be washed with water , Exod. 29. 4. to signifie , that Jesus Christ should not go about the work of his Priestly Office with the silth of sin upon him , but was without sin to appear as our high Priest in the presence of his Father , to execute his Priestly Office there for our advantage . For such a high Priest became us , who is holy , harmless , undefiled , separate from sinners , and made higher than the heavens , Heb. 7. 26. Eighthly , The high Priests under the Law , before they went into the holy place , they were to be clothed with a curious garment , a breast-place , and an ephod , and a robe , and a broidered coat , a mitre , and a girdle , and these were to be made of gold and blue , and purple , and scarlet , and fine linnen ; and in this garment and glorious ornaments , there must be precious stones , and on those stones there must be written the names of the children of Israel ( read the 28. of Exodus ) and all was to signifie what a glorious high Priest Jesus Christ should be ; and how in the righteousness of God , he should appear before God as our high Priest , to offer up the sacrifice that was to be offered for our salvation to God his Father : but I pass that . Now I shall speak to his Office : The Office of the high Priest in general was two-fold . First , To offer the sacrifice without the Camp. Secondly , To bring it within the vail , that is , into the holiest of all , which did type out Heaven . First , It was the Office of the Priest to offer the sacrifice , and so did Jesus Christ , he did offer his own body and soul in sacrifice . I say , HE did OFFER it , and not another , as it is written , No man taketh away my life , but I lay it down of my self ; I have power to lay it down , and I have power to take it again , John 10. 17 , 18. And again it is said , When he ( Jesus ) had offered up one sacrifice for sins for ever , sat down on the right hand of God , Heb. 10. 12. Secondly , The Priests under the Law must offer up the sacrifice that God had appointed , and none else , a compleat one without any blemish : and so did our high Priest , where he saith , Sacrifice and offerings thou wouldest not , but a body hast thou prepared me , and that will I offer , Heb. 10. 5. Thirdly , The Priest was to take of the ashes of the sacrifice , and lay them in a clean place : and this signifies , that the body of Jesus after it had been offered , should be laid into Josephs sepulchre , as in a clean place , where never any man before was laid , Levit. 6. 11. compared with John 19. 41 , 42. This being one part of his office , and when this was done , then in the next place he was to put on the glorious garment , when he was to go into the holiest , and take of the blood , and carry it thither , &c. he was to put on the holy garment , which signifieth the righteousness of Jesus Christ. Secondly , He was in this holy garment , which hath in it the stones , and in the stones the names of the Twelve Tribes of the children of Israel , to appear in the holy place , Exodus 28. And thou shalt take two Onix stones , and shalt grave on them the names of the children of Israel . Six of their names on one stone , and the other six names of the rest on the other stone , according to their birth , ver . 9 , 10. And this was to signifie , that when Jesus Christ was to enter into the holiest , then he was there to bear the names of his elect , in the tables of his heart , before the Throne of God , and the Mercy-seat , Heb. 12. 23. Thirdly , With this he was to take of the blood of the sacrifices , and carry it into the holiest of all , which was a type of Heaven , and there was he to sprinkle the mercy-seat ; and this was to be done by the high Priest only . To signifie , that none but Jesus Christ must have this office and priviledge , to be the peoples high Priest to offer for them . Heb. 9. 7. But into the second went the high priest alone once every year , yet not without blood , which he offered for himself , and for the errors of the people . Fourthly , He was there to make an atonement for the people with the blood , sprinkling of it upon the mercy-seat ; but this must be done with much incense , Levit. 16. And Aaron shall bring the bullock which is for a sin-offering for himself , and for his house , and shall kill the bullock of the sin-offering , which is for himself . And he shall take a censer full of burning coals of fire from off the Altar before the Lord , and his hands full of sweet incense beaten small , and bring it within the vail : And he shall put the incense upon the fire before the Lord , that the cloud of the incense may cover the mercy-seat , that is upon the testimony ; that he dye not . And he shall take of the blood of the bullock , and sprinkle it upon the mercy-seat east-ward , and before the mercy-seat shall he sprinkle the blood with his finger seven times . And then he shall kill the goat of the sin-offering which is for the people , and bring his blood within the vail , and do with that blood as he did with the blood of the bullock , and sprinkle it upon the mercy seat , and before the mercy-seat , verse 11 , 12 , 13 , 14 , 15. Now this was for the priest and the people ; all which doth signifie , that Jesus Christ was after his death , to go into heaven it self , of which this holy place was a figure , Heb. 9. and there to carry the sacrifice that he offered upon the Cross into the presence of God , for to obtain mercy for the people in a way of justice . And in that he is said to take his hands full of sweet incense , it signifies , that Jesus Christ was to offer up his sacrifice in the presence of his Father , in a way of intercession and prayers . I might have branched these things out into several particulars , but I would be brief . I say , therefore the office of the Priests was to carry the blood into the holy place , and there to present it before the mercy-seat , with his heart full of intercessions for the people , for whom he was a Priest , Luke 1. 8 , 9 , 10 , 11. This is Jesus Christs work now in the kingdom of glory to plead his own blood , the nature and vertue of it , with a perpetual intercession to the God of mercy , on the behalf of us poor miserable sinners , Heb. 7. 24. Now in the intercession of this Jesus , which is part of his priestly office , there is these things to be considered for our comfort . First , There is a pleading of the vertue of his blood , for them that are already come in ; that they may be kept from the evils of heresies , delusions , temptations , pleasures , profits , or any thing of this world , which may be too hard for them . Father , I pray not that thou shouldest take them out of the world ( saith Christ ) but that thou shouldest keep them from the evil , John 17. 15. Secondly , in case the devil should aspire up into the presence of God , to acuse any of the poor Saints , and to plead their back-slidings against them , as he will do if he can ; then there is Jesus , our Lord Jesus , ready in the Court of Heaven , at the right hand of God , to plead the vertue of his blood , not only for the great and general satisfaction that he did give when he was on the Cross ; but also the vertue that is in it now , for the cleansing , and fresh purging of his poor Saints , under their several temptations and infirmities ; as saith the Apostle , For if when we were enemies , we were reconciled to God , by the death of his Son : much more then being reconciled , we shall be saved by his life ; that is , by his intercession , Rom. 5. 10. Thirdly , The maintaining of grace , also , is by Jesus Christs intercession , being the second part of his Priestly Office. O! had we not a Jesus at the right hand of God , making intercession for us , and to convey fresh supplies of Grace unto us , through the vertue of his blood , being pleaded at Gods right hand ; how soon would it be with us , as it is with those for whom he prays not at all ; John 17. 9. But the reason why thou standest , while others fall , the reason why thou goest through the many temptations of the world , and shakest them off from thee , while others are ensnared , and intangled therein ; it is because thou hast an interceding Jesus . I have prayed ( saith he ) that thy saith fail not , Luke 22. 3 , 2. Fourthly , It is partly by the vertue of Christs intercession that the elect are brought in ; there is many that are to come to Christ , which are not yet brought in to Christ : and it is one part of his work to pray for their salvation too . Neither pray I for these alone , but for all those that shall believe ( though as yet they do not believe ) on me ( but that they may believe ) through their word , John 17. 20. And let me tell thee soul for thy comfort , who art a coming in to Christ , panting and sighing , as if thy heart would break ; I tell thee soul , thou wouldest never have come to Christ , if he had not first by the vertue of his blood and intercession , sent into thy heart an earnest desire after Christ : and let me tell thee also , that it is his business to make intercession for thee ; not only that thou mightest come in , but that thou mightest be preserved , when thou art come in , Compare Heb. 7. 25. with Rom. 8. 33 , 34 , 35 , &c. Fifthly , It is by the intercession of Christ , that the infirmities of the Saints in their holy duties are forgiven : Alas , if it was not for the priestly office of Christ Jesus , the prayers , alms , and other duties of the Saints , might be rejected , because of the sin that is in them : but Jesus being our high Priest , he is ready to take away the iniquities of our holy things , perfuming our prayers with the glory of his own perfections : and therefore it is , that there is an answer given to the Saints prayers , and also acceptance of their holy duties , Rev. 8. 3 , 4. But Christ being come an high Priest of good things to come , by a greater and more perfect Tabernacle , not made with hands , that is to say , not of this building . Neither by the blood of goats and calves : but by his own blood he entred in once into the holy place , having obtained eternal redemption for us . For if the blood of bulls and goats , and the ashes of an heifer sprinkling the unclean , sanctifieth to the purifying of the flesh ; How much more shall the blood of Christ , who through the eternal Spirit , offered himself without spot to God , purge your consciences from dead works to serve the living God ? And for this cause he is the Mediator of the New Testament ( or Covenant ) that by means of death , for the redemption of the transgressions that were under the first Testament , they which are called ( notwithstanding all their sins ) might receive the promise of eternal inheritance , Heb. 9. 11 , 12 , 13 , 14 , 15. The third thing now to be spoken to , it is to shew where , and how Jesus Christ out-went , and goes beyond these priests in all their qualifications and offices , for the comfort of poor Saints . First , They that were called to the priest-hood under the Law , were but men : but he is both God and Man , Heb. 7. 28. 3. 2. Their qualifications were in them in a very scanty way : but Jesus was every way qualified in an infinite and full way . They were consecrated but for a time , Heb. 7. 23. but he for ever more , ver . 24. 4. They were made without an oath , ver . 20 , 21. but he with an oath . 5. They as servants : but he as a Son , Heb. 3. 6. 6. Their garments were but such as could be made with hands , Ez. 28. but his the very righteousness of God , Rom. 3. 22. 7. Their offerings were but the body and blood of beasts , and such like , Phil. 3. 8. but his offering was his own body and soul , Heb. 9. 12 , 13. Chap. 10. 4 , 5. Isa. 53. 10. Heb. 10. 5. 8. Those were but at best but a shadow or type , verse 1. but he the very substance and end of all those Ceremonies , Heb. 9. 10. 11. 9. Their holy place was but made by men , Heb. 9. 24. but his , or that which Jesus is entered , is into Heaven it self , Heb. 5. 2 , 3. 10. When they went to offer their sacrifice , they were forced to offer for themselves as men compassed about with infirmity , Heb. 7. 26. but he holy , harmless , Heb. 10. 11. who did never commit the least transgression , Heb. 7. 26. 11. They , when they went in to offer , they were fain to do it standing , Heb. 10. to signifie , that God had no satisfaction therein : but he , when he had offered one sacrifice for sin , for ever sat down on the right hand of God , Jer. 12. To signifie , that God was very well pleased with his offering . 12. They were fain to offer often times the sacrifice that could never take away sin ; but he by one offering hath perfected for ever them that are sanctified , Heb. 10. 11 , 14. 13. Their sacrifices at the best could but serve for the cleansing of the flesh , Heb. 9. 13. but his for cleansing both body and soul : The blood of Jesus Christ doth purge the conscience from dead works to live a holy life , verse 14. 14. Those high Priests could not offer but once a year in the holiest of all , ver . 7. but our high Priest , he ever liveth to make intercession for us , Heb. 7. 24 , 25. 15. Those high Priests , notwithstanding they were Priests , they were not always to were their holy garments ; but Jesus never puts them off of him , but is in them always . 16. Those high Priests death would be too hard for them , Heb. 7. 21 , 23. but our high Priest hath vanquished and overcome that cruel enemy of ours , Heb. 2. 15. and brought life and immortality to light , through the glorious Gospel , 2 Tim. 1. 10. 17. Those high Priests were not able to save themselves ; but this is able to save himself , and all that come to God by him , Heb. 7. 25. 18. Those high Priests blood could not do away sin ; but the blood of Jesus Christ , who is our High Priest , cleanseth us from all sin , 1 John 1. 7. 19. Those high Priests sometimes by sin , caused God to reject their sacrifices ; but this high Priest doth always the things that please him . 20. Those high Priests could never convey the Spirit by vertue of their sacrifices or office ; but this high Priest , our Lord Jesus , he can , and doth give all the gifts and graces that are given to the sons of men . 21. Those high Priests could never by their sacrifices bring the soul of any sinner to glory , by vertue of it self ; but Jesus hath by one offering ( as I said before ) perfected for ever those that he did die for . Thus in brief I have shewed in some particulars , how and wherein Jesus our high Priest doth go beyond those high Priests : and many more without question might be mentioned , but I forbear . A fifth Office of Christ in reference to the second Covenant , it was that he should be the Fore-runner again to heaven before his Saints that were to follow after . First , he strikes hands in the Covenant . Secondly , he stands bound as a surety to see every thing in the Covenant accomplished , that was to be done on his part ; then he brings the message from heaven to the world ; and before he goeth back , he offereth himself for the same sins that he agreed to suffer for : and so soon as this was done , he goeth post haste to heaven again ; not only to exercise the second part of his Priestly Office ; but as our Fore-runner , to take possession for us , even into heaven it self , as you may see , Heb. 6. 20. where it is said , Whither the forerunner is for us entered . First , He is run before to open heaven gates : Be ye open ye everlasting doors , that the King of Glory may enter in . Secondly , He is run before to take possession of glory in our natures for us . Thirdly , He is run before to prepare us our places against we come after , I go to prepare a place for you , John 14. 1 , 2 , 3. Fourthly , He is run thither to make the way easie , in that he hath first trodden the path himself . Fifthly , He is run thither to receive gifts for us . All spiritual and heavenly gifts had been kept from us , had not Christ so soon as the time appointed was come , run back to the kingdom of glory to receive them for us . But I cannot stand to enlarge upon these glorious things , the Lord enlarge them upon your hearts by meditation . Here now I might begin to speak of his Prophetical and Kingly Office , and the priviledges that do , and shall come thereby : but that I fear I shall be too tedious , therefore at this time I shall pass them by . Thus you may see how the Covenant of Grace doth run , and with whom it was made , and also what was the conditions thereof . Now then , this Grace , this evenlasting Grace of God comes to be free to us through the satisfaction ( according to the conditions ) given by another for us ; for though it be free , and freely given to us , yet the obtaining of it did cost our Head , our Publick-man a very dear price ( 1 Cor. 6. 20. ) For ye are bought with a price , even with the precious blood of Christ ( 1 Pet. 1. 9. ) So it is by another , I say , not by us ; yet it is as sure made over to us , even to so many of us as do , or shall believe , as if we had done it , and obtained the grace of God ourselves : nay surer ; for consider , I say this grace is free to us , and comes upon a clear score , by vertue or the labour and purchase of another for us ; mark , that which is obtained by another for us , is not obtained for us by our selves : Now , but Christ hath obtained eternal redemption for us , Heb. 9. 12. not by the blood of goats and calves ( which was things offered by men under the Law ) but by his own blood ( meaning Christs ) he entred into the holy place , having obtained eternal redemption for us . Secondly , It comes to be unchangeable through the perfection of that satisfaction that was given to God through the Son of Mary for us ; for whatever the divine , infinite , and eternal justice of God did call for at the hands of man , if ever he intended to be a partaker of the grace of God , this Jesus , this one man , this publick person , did compleatly give a satisfaction to it , even so effectually ; which caused God not only to say , I am pleased , but I am well pleased , Mat. 3. 17. Compleatly and sufficiently satisfied with thee on their behalf ; for so you must understand it : Mark there these following words , And having made peace ( or compleatly made up the difference ) through the blood of his Cross by him , to reconcile all things unto himself ; by him , I say , whether they be things in earth , or things in heaven . And you who were sometimes alienated , and enemies in your mind by wicked works ; yet now hath he reconciled , how , in the body of his flesh , through death , to present you holy ; mark , holy and unblameable and unreprovable in his sight , Colos. 1. 21 , 22 , 23. And thus it is Grace , unchangeable Grace , to us ; because it was obtained , yea compleatly obtained for us , by Jesus Christ God-man . Object . But some may say , how was it possible that one man Jesus by one offering , should so compleatly obtain and bring in unchangeable grace for such an innumerable company of sinners , as are to be saved . Answ. First , in that he was every ways fitted for such a work , And secondly , in that , as I said before , he did every ways compleatly satisfie that which was offended by our disobedience to the former Covenant . And for the clearing of this . First , Consider , was it man that had offended ? He was man that gave the satisfaction . For as by man came death , even so also by man did come the resurrection from the dead , 1 Cor. 15. 21. Secondly , Was it God that was offended , he was God that did give a satisfaction . To us a Child is born , to us a Son is given . — And his name shall be called the mighty God ( Isa. 9. 6. ) He thought it no robbery to be equal with God but ( for our sakes , 2 Cor. 8. 9. ) he made himself of no reputation , &c. Phil. 2. 5 , 6 , 7. Thirdly , For the further clearing of this , to shew you that in every thing he was rightly qualified for this great work ; see what God himself saith of him : he calls him in the first place man ; and secondly he owns him to be his fellow , saying , Awake O sword against my Shepherd , against the man ; mark , the man that is my fellow , saith the Lord of Hosts , Zech. 13. 7. So that now let divine and infinite Justice turn it self which way it will , it finds one that can tell how to match it ; for if it say , I will require the satisfaction of man , here is a man to satisfie its cry : and if it say , but I am an infinite God , and must and will have an infinite satisfaction : here is one also that is infinite , even fellow with God ; Fellow in his essence and being , Prov. 8. 23. Fellow in his power and strength , 1 Cor. 1. 24. Fellow in his Wisdom , see again the same verse . Fellow in his mercy and grace , Tit. 2. 10. compared with ver . 11. together with the rest of the attributes of God ; so that , I say , let justice turn it self which way it will , here is a compleat person to give a compleat satisfaction : thus much of the fitness of the person . Secondly , For the compleatness of the satisfaction given by him for us . And that is discovered in these particulars . First , Doth justice call for the blood of that nature that sinned . Here is the heart blood of Jesus Christ. We have redemption through his blood , Ephes. 1. 14. 1 Pet. 1. 18 , 19. Zech. 9. 10 , 11. 2. Doth justice say , that this blood , if it be not the blood of one that is really , and naturally God , it will not give satisfaction to infinite justice ; then here is God , purchasing his Church with his own blood , Acts 20. 28. 3. Doth justice say , that it must not only have satisfaction for sinners ; but they that are saved must be also washed and sanctified with this blood : Then here is he that so loved us , that he washed us from our sins in his own blood , Rev. 1. 5. 4. Is there to be a righteousness to cloath them with , that are to be presented before divine justice ; then here is the righteousness of Christ , which is , even the righteousness of God by faith , Rom. 3. 22. Phil. 3. 8 , 9 , 10. 5. Is there any sins now that will fly upon this Saviour , like so many Lions , of raging Devils , if he take in hand to redeem man , he will be content to bear them all himself alone , even in his own body upon the tree , 1 Pet. 2. 24. 6. Is there any Law now that will curse , and condemn this Saviour for standing in our persons , to give satisfaction to God for the transgression of man ; he will be willing to be cursed , yea , to be made a curse for sinners , rather than they shall be cursed and damned themselves , Gal. 3. 13. 7. Must the great and glorious God , whose eyes are so pure that he cannot behold iniquity , I say , must he not only have the blood , but the very life of him that will take in hand to be the deliverer , and Saviour of us poor miserable sinners ; he is willing to lay down his life for his sheep , John 10. 11. 8. Must he not only dye a natural death , but must his soul descend into hell ( though it should not be left there ) he will suffer that also . Psal. 16. 10. and Acts 2. 3. 9. Must he not only be buried , but rise again from the dead , and overcome death , that he might be the first fruits to God of them that sleep , which shall be saved . He will be buried , and also through the strength of his God-head , he will raise himself out of the grave , though death hold him never so fast , and the Jews lay never such a great stone upon the mouth of the Sepulchre , and seal it never so fast , 1 Cor. 15. 2. Luke 24. 34. 10. Must he carry that body into the presence of his Father , to take possession of Heaven , Heb. 9. 24. John 14. 2 , 3. And must he appear there as a Priest ( Heb. 6. 20. ) as fore-runner ( ver . the same ) as an Advocate ( 1 John 2. 1 , 2. ) as Prophet , as a Treasure-house , as an Interceder , and Pleader of the Causes of his people ; he will be all these , and much more ; to the end , the grace of God by faith in Jesus Christ , might be made surer to all the seed . Who then can condemn ? it is God that justifieth ; because Christ hath dyed , yea , rather that is risen again . Who ( now seeing all this is so effectually done ) shall lay any thing , the least thing ? who can find the least flaw , the least wrinkle , the least defect or imperfection in this glorious satisfaction . Object . But is it possible that he should so soon give infinite justice a satisfaction , a compleat satisfaction ; for the eternal God doth require an eternal lying under the Curse ; to the end , he may be eternally satisfied . Answ. Indeed that which is infinite , must have an eternity to satisfie God in ; that is , they that fall into the prison and pit of utter darkness , must be there to all eternity , to the end , the justice of God may have its full blow at them . But now he that I am speaking of , is God ( Isa. 9. 6. 2. Tim. 1. 16. Heb. 1. 8 , 9. Phil. 2. 4 , 5 , 6. and so is infinite : Now le which is true God , is able to give in as litttle a time an infinite satisfaction , as Adam was in giving the dissatisfaction . Adam himself might have given satisfaction for himself as soon as Christ , had he been very God , as Jesus Christ was : For the reason why the posterity of Adam , even so many of them as fall short of life , must lye broyling in hell to all eternity , is this ; They are not able to give the justice of Gods satisfaction , they being not infinite , as aforesaid . But Christ ( that is God-man ) being come an high Priest ( that is to offer and give satisfaction ) of good things to comè : by a greater and more perfect tabernacle , not made with hands , that is to say , not of this building : Neither by the blood of goats and calves , but by his own ; mark you that , but by his own blood he hath entered into the holy place , having ( already ) obtained eternal redemption for us : But how ? For if the blood of bulls and goats , and the ashes of an beifer sprinkling the unclean , sanctifieth to the purging of the flesh , how much more shall the blood of Christ , who through the eternal Spirit ( who through the power and vertue of his infinite Godhead ) offered himself without spot to God , purge your consciences from dead works , to serve the living God ? And for this cause ( that is , for that he is God as well as man , and so able to give justice an infinite satisfaction ; therefore ) he is the Mediator of the New Covenant , that by the means of his death for the redemption of the transgressions that were under the first testament , they which are called might receive the promise of eternal inheritance , Heb. 9. 11 , 12 , 13 , 14 , 15. as I said before . Object . This is much ; but is God contented with this ? Is he satisfied now in the behalf of sinners by this mans thus suffering ? If he is , then how doth it appear ? Answ. It is evident , yea , wonderful evident , that this hath pleased him to the full , as appeareth by these following Demonstrations . First , In that God did admit him into his presence ; yea , receive him with joy and musick , even with the sound of a Trumpet at his ascension into Heaven ( Psal. 47. 5. ) and Christ makes it an argument to his Children , that his righteousness was sufficient , in that he went to his Father , and they saw him no more , ( John 16. 10. ) Of righteousness , saith he ; because I go to my Father , 〈◊〉 ye see me no more : As if he had said , My Spirit shall shew to the world , that I have brought in a sufficient righteousness to justifie sinners withal , in that when I go to appear in the presence of my Father on their behalf , he shall give me entertainment , and not throw me down from heaven , because I did not do it sufficiently . Again , If you consider the high esteem that God the father doth set on the death of his Son , you will find that he hath received good content thereby . When the Lord Jesus by way of complaint told his Father , that he and his merits were not valued to the worth ; his Father answered , It is a light thing that I should give thee O my servant , to bring Jacob again ; I will also give thee for a light to the Gentiles , that thou mayest be for salvation unto the ends of the earth , Isa. 49. 1 , 2 , 3 , 4 , 5 , 6. As if the Lord had said , My Son , I do value thy death at a higher rate , then that thou shouldest save the Tribes of Israel only ; behold the Gentiles , the barbarous Heathens , they also shall be brought in as the price of thy blood . It is a light thing that thou shouldest be my servant ( only ) to bring or redeem the Tribes of Jacob , and to restore the preserved of Israel ; I will give thee for a light to the Gentiles , that thou mayest be my salvation to the ends of the earth . Again , You may see it also by the carriage of God the Father to all the great sinners to whom mercy was proffered . We do not find that God maketh any objection against them that come to him for the pardon of their sins , because he did want a satisfaction suitable to the greatness of their sins . There was Manasseth , who was one that burnt his children in the fire to the devil , 2 Chron. 33. from 1. to 12. that used witchcraft , that used to worship the host of heaven , that turned his back on the word that God sent unto him : nay , that did worse than the very heathen that God cast out before the children of Israel . Also those that are spoken of Acts 19. 19. that did spend so much time in conjuration and the like , Acts 8. ( for such I judge they were ) that when they came to burn their books , they counted the price thereof to be fifty thousand pieces of Silver . Simon Magus also that was a Sorcerer , and bewitched the whole City , yet he had mercy proffered to him once and again : I say , it was not the greatness of the sins of these sinners ; no nor of an innumerable company of others that made God at all to object against the salvation of their souls , which justice would have constrained him to , had he not had satisfaction sufficient , by the blood of the Lord Jesus . Nay , further , I do find that because God the Father , would not have the merits of his Son to be undervalued , I say , he doth therefore freely by his consent , let mercy be proffered to the greatest sinners in the first place , for the Jews , that were the worst of men in that day for blasphemy against the Gospel : yet the Apostle proffered mercy to them in the first place . It is necessary ( saith he ) that the word of God should first have been spoken unto you , Acts 13. 46. Acts 3. 26. And Christ gave them commission so to do : for saith he , Let repentance and remission of sins be preached in my name among all nations , and begin ; mark that , begin at Jerusalem , Luke 24. 47. Let them that but the other day had their hands up to the elbows in my heart blood have the first proffer of my mercy . And saith Paul , For this cause I obtained mercy , that in me first , Jesus Christ might shew forth all long-suffering , for a pattern to them that should hereafter believe on him to life everlasting , 1 Tim. 15 , 16. As the Apostle saith , those sinners that were dead , possessed with the devil , and the children of wrath , he hath quickned , delivered , and saved , Ephes. 2. 1 , 2 , 3 , 4 , 5 , 6 , 7. that he might even in the very ages to come shew forth the exceeding riches of his grace in his kindness towards us ( and that ) through Jesus Christ. Secondly , It is evident that that which this man did as a common person , he did it compleatly and satisfactorily , as appears by the openness ( as I may so call it ) which was in the heart of God to him at his resurrection and ascension . Ask of me ( saith he ) and I will give thee the ( very ) heathen for thine inheritance , and the uttermost parts of the earth for thy possession , Psal. 2. 8. And this was at his resurrection , Acts 13. 33. Whereas , though he had asked , yet if he had not given a full and compleat satisfaction , justice would not have given him any thing ; for justice , the justice of God is so pure , that if it be not compleatly satisfied in every particular , it giveth nothing but curses , Gal. 3. 10. Thirdly , It is yet far more evident that he hath indeed pleased God in the behalf of sinners , in that God hath given him gifts to distribute to sinners , yea the worst of sinners , as a fruit of his satisfaction , and that at his ascension ( Psal. 68. 18. ) Christ hath so satisfied God , that he hath given him all the treasures both of heaven and earth , to dispose of as he seeth good ; he hath so pleased God that he hath given him a Name , above every Name ; a Scepter , above every Scepter ; a Crown , above every Crown ; a Kingdom above every Kingdom , Phil. 29. Rev. 19. 16. he hath given him the highest place●n heaven even his own right hand , he hath given him all the power of heaven and earth and under the earth in his own hand , to bind whom he pleaseth , and to set free whom he thinks meet ; he hath in a word , such an high esteem in the eyes of his Father , that he hath put into his hand , all things that are for the profit of his people , both in this world , and that which is to come ; and all this as the fruit of his faithfulness in doing of his work , as the Mediator of the New Covenant . Thou hast ascended on high , thou hast led Captivity Captive , thou hast received gifts ; mark , thou hast received them , for men , even for the ( worst of men , the ) rebellious also : And hath sent forth some , being furnished with these gifts ; some I say , For the work of the ministry , to the edifying of them that are already called , and also for the calling in of all those for whom he covenanted with his Father , Till all come in the unity of faith ; &c. Eph. 4. 8 , 9 , 10 , 11 , 12 , 13. Fourthly , It doth still appear far more evident : For will you hear what the Father himself saith for the shewing of his well-pleasedness , in these two particulars . First , In that he bids poor souls to hear , and to do as Christ would have them , Mat. 3. 17. Luke 9. 35. Secondly , In that he resolves to make them that turn their backs upon him , that dishonour him , ( which is done in a very great measure by those that lay aside his merits done by himself for Justification ) I say , he that resolved to make them his footstool ; where he saith , Sit thou at my right hand , until I make thine enemies thy footstool . Are they enemies to thee , saith God , I will be even with them ? Do they slight thy merits ? Do they slight thy groans , thy tears , thy blood thy death , thy resurrection and intercession , thy second coming again in heavenly glory ? I will tear them , and rend them , I 'll make them as mire in the streets ; I will make thy enemies thy footstool ( Psal. 110. 1. Mat. 22. 44. Heb. 1. 13. Chap. 10. 13. ) I , saith he , And thou shalt dash them in pieces like a Potters Vessel , Psal. 2. 9. look to it you that slight the merits of the blood of Christ. Fifthly , Again further yet ; God will make all the world to know , that he hath been , and is well pleased in his Son , in that God hath given ( and will make it appear he hath given ) the world to come into his hand , Heb. 2. And that he shall raise the dead , bring them before his judgment-seat , execute judgment upon them which he pleaseth to execute judgment on to their damnation ; and to receive them to eternal life whom he doth favour , even so many as shall be found to believe in his name and merits ( John 5. 26 , 27 , 28. ) For as the Father hath life in himself ; so hath he given to the Son to have life in himself ; And he hath given him authority to execute judgment also ; because he is the Son of man — For the hour is coming , that all that are in the graves shall hear his voice , and shall come forth : they that have done good , unto the resurrection of life , and they that have done evil , unto the resurrection of damnation . I , and the worst enemy that Christ hath now , shall come at that day with a pale face , with a quaking heart , and bended knees trembling before him , confessing the glory of his merits , and the vertue there was in them to save , to the glory of God the Father , Romans 14. 11. Phil. 2. 9 , 10 , 11. Much more might be added to discover the glorious perfection of this mans satisfaction : but for you that desire to be further satisfied concerning this , search the Scriptures , and beg of God to give you faith and understanding therein : and as for you that slight these things , and continue so doing , God hath another way to take with you , even to dash you in pieces like a Potters vessel ; for this hath Christ received of his Father to do unto you , Rev. 2. 27. Thus I have shewed you in particular , that the Covenant of the grace of God is free and unchangeable to men , that is in that it hath been obtained for men , and that perfectly , to the satisfying of justice , and taking all things out of the way , that were any ways an hinderance to our salvation , Col. 2. 14. The second thing for the discovering of this freeness , and constancy of the Covenant of the Grace of God , it is manifest thus . First , Whatsoever any man hath of the grace of God , he hath it as a free gift of God through Christ Jesus the Mediator of this Covenant , even when they are in a state of enmity to him ( mark that , Rom. 5. 8 , 9. Col. 1. 21 , 22. ) whether it be Christ as the foundation stone , or faith to lay hold on him , Eph. 2. 8. For by Grace you are saved through Faith , and that not of your selves ( not for any thing in you , or done by you for the purchasing of it ) but it is the free gift of God. And that bestowed on you , even when you were dead in trespasses and sins , Eph. 2. 1 , 2 , 3 , 4 , 5 , 6 , 7 , 8 , 9. Nay if thou hast so much as one desire that is right , it is the gift of God ; for of our selves , saith the Apostle , we are not able to speak a good word , or think a good thought , 2 Cor. 3. 5. Was not grace , absolute grace , that God made promise to Adam after transgression , Gen. 3. 5. Was it not free grace in God to save such a wretch as Manasseh was , who used enchantments , witchcraft , burnt his children in the fire , and wrought much evil , 2 Chron. 33. Was it not free grace to save such as those were that are spoken of in the 16 of Ezekiel , which no eye pitied . Was it not free grace for Christ to give Peter a loving look after he had cursed and swore , and denied him . Was it not free grace that met Paul when he was a going to Damascus to persecute , which converted him , and made him a vessel of mercy . And what shall I say of such that are spoken of in the 1 Cor. 6. 9 , 10. speaking there of fornicators , idolators , adulterers , effeminates , abusers of themselves with mankind , thieves , covetous revilers , drunkards , extortioners , the basest of sinners in the world , and yet were washed , and yet were justified , was it not freely by grace ? O Saints ! you that are in Heaven , cry out , We came hither by grace ; and you that are on earth , I am sure you cry , if ever we do go thither , it must be freely by grace . Secondly , In the next place , it appears to be unchangeable in this . First , Because Justice being once satisfied , doth not use to call for the debt again : No , let never such a sinner come to Jesus Christ , and so to God by him ; and Justice instead of speaking against the salvation of that sinner , it will say , I am just as well as faithful to forgive him his sins , 1 John 1. 9. When Justice it self is pleased with a man , and speaks on his side , instead of speaking against him , we may well cry out , Who shall condemn ? 2. Because there is no Law to come in against the sinner that believes in Jesus Christ ; for he is not under that , and that by right comes in against none , but those that are under it : But Believers are not under that , that is not their Lord , therefore that hath nothing to do with them ; and besides Christs blood hath not only taken away the curse thereof , but also he hath in his own person compleatly fulfilled it as a publick person in our stead , Rom. 8. 1 , 2 , 3 , 4. 3. The Devil that accused them is destroyed , Heb. 2. 14 , 15. 4. Death and the Grave , and Hell are overcome , 1 Cor. 15. 55. H●sea 13. 14. 5. Sin that great enemy of mans salvation , that is washed away , Rev. 1. 5. 6. The righteousness of God is put upon them that believe , and given to them , and they are found in it , Ph●l . 3. 8 , 9 , 10. Rom. 3. 22. 7. Christ is always in heaven to plead for them , and to prepare a place for them , Heb. 7. 24. John 14 1 , 2 , 3 , 4. 8. He hath not only promised that he will not leave us , nor forsake us ; but he hath also sworn to fulfill his promise . O rich grace ! free grace , Lord , who desired thee to promise ? Who compelled thee to swear ? we use to take honest men upon their bare words . But God willing more abundantly to shew unto the heirs of promise the immutability of his counsel ( hath ) confirmed it by an oath : that by two immutable things ( his promise and his oath ) in which it is impossible for God to lye ( or break either of them ) we might have strong consolation , who have fled for refuge to lay hold upon the hope set before us ( Heb. 6. 13 , 17 , 18. ) I 'll warrant you God will never break his Oath ; therefore we may well have good ground to hope from such a good Foundation as this , that God will never leave us indeed . Again , thirdly , Not only thus : but first , God hath begotten . Believers again to himself , to be his adopted and accepted Children , in and through the Lord Jesus , 1 Pet. 1. 3. Secondly , God hath prepared a Kingdom for them , before the Foundation of the world , through Jesus Christ , Mat. 25. Thirdly , He hath given them an earnest of their happiness , while they live here in this world ( Eph. 1. 13 , 14. ) . After ye believed ye were sealed with the holy Spirit of promise , which is the earnest of our inheritance , until the redemption of the purchased possession to the praise of his glory , and that through this Jesus . Fourthly , If his Children sin through weakness , or by suddain temptation ; they confessing of it , he willingly forgives , and heals all their wounds , reneweth his love towards them , waits to do them good , casteth their sins into the depths of the sea , and all this freely , without any work done by men as men . Not for your sakes do I this , O House of Israel , be it known unto you , saith the Lord , Ezek. 36. 22 , 32. but wholly and alone by the blood of Jesus . Fifthly , In a word , if you would see it altogether , Gods love was the cause why Jesus Christ was sent to bleed for sinners . Jesus Christs bleeding stops the cries of divine justice : God looks upon them as compleat in him , gives them to him , as his by right of purchase . Jesus ever lives to pray for them that are thus given unto him . God sends his holy Spirit into them , to reveal this to them ; sends his Angels to minister for them : and all this by vertue of an everlasting Covenant between the Father and the Son. Thrice happy are the people that are in such a case . Nay , further he hath made them Brethren with Jesus Christ , members of his flesh , and of his bones : the Spouse of this Lord Jesus ; and all to shew you how dearly , how really , how constantly he loveth us , who by the faith of his operation , have laid hold upon him . I shall now lay down a few arguments for the superabundant clearing of it , and afterwards answer two or three objections , as may be made against it , and so I shall fall upon the next thing . First , God loves the Saints , as he loves Jesus Christ. And God loves Jesus Christ with an eternal love ; therefore the Saints also with the same . Thou hast loved them , as thou hast loved me , John 17. 23. Secondly , That love which is God himself must needs be everlasting love . And that is the love , wherewith God hath loved his Saints in Christ Jesus ; therefore his love towards his children in Christ must needs be an everlasting love . There is none dare say , that the love of God is mixed with a created mixture : if not ; then it must needs be himself , 1 John 4. 16. Thirdly , That love which is always pitched upon us , in an object as holy as God , must needs be an everlasting love . Now the love of God was , and is pitched upon us , through an object as holy as God himself , even our Lord Jesus : Therefore it must needs be unchangeable . Fourthly , If he with whom the Covenant of Grace was made , did in every thing , and condition do , even what the Lord could desire or require of him , that his love might be extended to us , and that for ever ; Then his love must needs be an everlasting love , seeing every thing required of us , was compleatly accomplished for us by him : And all this hath our Lord Jesus done , and that most gloriously , even on our behalf : therefore it must needs be a love that lasts for ever and ever . Fifthly , If God hath declared himself , to be the God that changeth not , and hath sworn to be immutable in his promise , then surely he will be unchangeable . And he hath done so : therefore it is impossible for God to lie ; and so for his eternal love to be unchangeable ( Heb. 6. 13 , 14 , 17 , 18. ) Here is an argument of the Spirits own making , who can contradict it ? If any object , and say , but still it is upon the condition of believing . I answer , the condition also is his own free gift , and not a qualification arising from the stock of nature ( Eph. 2. 8. Phil. 1. 28 , 29. ) So that here is the love unchangeable , here is also the condition given by him whose love is unchangeable , which may serve yet further for a strong argument , that God will have his love unchangeable . Sinner this is better felt and enjoyed , then talked of . Object . But if this love of God be unchangeable in it self ; yet it is not unchangeably set upon the Saints , unless they behave themselves the better . Answ. As Gods love at the first was bestowed upon the Saints , without any thing foreseen by the Lord in them , as done by them ( Deut. 9. 4 , 5 , 6. ) So he goeth on with the same , saying , I will never leave thee nor forsake thee , Heb. 13. 5. Object . But how cometh it to pass then that many fall off again , from the grace of the Gospel , after a profession of it for some time ; some ●o delusions , and some to their open sins again . Answ. They are fallen away , not from the everlasting love of God to them ; but from the profession of the love of God to them : men may process that God loves them , when there is no such matter , and that they are the Children of God , when the Devil is their father ; ( as it is in John 8. 40 , 41 , 42 , 43 , 44 ) Therefore they that do finally fall away from a profession of the grace of the Gospel : It is first , because , they are Bastards and not Sons . Secondly , Because as they are not Sons , so God suffereth them to fall , to make it appear that they are not Sons , not of the houshold of God. They went out from us , for they were not of us ; for if they had been of us , no doubt , mark that , no doubt , saith he , they would have continued with us ; but they went out from us , that it might be made man fest that they were not all of us . ( 1 John 2. 19. ) And though Hymeneus and Philetus , do throw themselves headlong to hell , Nevertheless the Foundation of God standeth sure , having this seal , the Lord knoweth them that are his , 2 Tim. 2. 17 , 18 , 19. Object . But the Scripture saith , that there are some that had Faith , yet lost it , and have made shipwrack of it : Now God loves no longer than they believe , as is evident ; For he that believes not shall be damned . So then , if some may have Faith , and yet lose it , and so lose the love of God , because they have lost their Faith , it is evident that Gods love is not so immutable as you say it is to every one that believeth . Answ. There is more sorts of Faith than one , that is spoken of in Scripture . First , There is a Faith that men may have , and yet be nothing , none of the Saints of God ( 2 Cor. 13. 1 , 2 , 3 , 4. ) and yet may do great things therewith . 2. There is a Faith that was wrought meerly by the operation of the miracles that was done in those days by Christ and his followers ; And many of the people believed on him . How came they by their Faith ? Why , by the operation of the miracles that be did among them ; for said they , When Christ cometh , will he do more miracles than this man hath done ? The great thing that wrought their Faith in them , was only by seeing the miracles that he did ( John 7. 31. John 2. 23. ) which is not that saving Faith , which is called the Faith of Gods Elect , as is evident : for there must not be only miracles wrought upon outward objects , to beget that , that being too weak a thing , but it must be by the same power that was stretched out in raising Christ from the dead ; yea , the exceeding greatness of that power ( Eph. 1. 18 , 19. ) So there is a believing , being taken with some marvellous work , visible appearing to the outward sense of seeing ; and there is a believing that is wrought in the heart , by an invisible operation of the Spirit , revealing the certainty of the satisfaction of the merits of Christ to the soul in a more glorious way , both for certainty and for durableness , both as to the promise and the constancy of it , Mat. 16. 17 , 18. 3. There is a Faith of a mans own , of a mans self also ; but the Faith of the operation of God ( in Scripture ) is set in opposition to that ; for saith he , You are saved by Grace through Faith , and that not of your selves ; of your own making , but that which is the free gift of God , Eph. 2. 8. 4. We say there is an Historical Faith , that is , such as is begotten meerly by the History of the Word , not by the Co-operation of the Spirit by the Word . 5. We say there is a Traditional Faith , that is , to believe things by Tradition , because others say they believe them ; this is received by Tradition , not by Revelation ; and shall never be able to stand neither at the day of Death , nor at the day of Judgment ; though possibly men , while they live here , may esteem themselves and states to be very good , because their heads are filled full of it . 6. There is a Faith that is called ( in Scripture ) a dead Faith , the Faith of Devils , or of the Devil ; they also that have only this , they are like the Devil , and as sure to be damned as he , notwithstanding their Faith , if they get no better into their hearts ; for it is far off from enabling of them to lay effectual hold of Jesus Christ , and so to put him on for eternal life and sanctification ( Jam 2. 19 , 26. ) which they must do if ever they be saved . But all these are short of the saving Faith of Gods elect , as is manifest ; I say , First , Because these may be wrought , and not by that power so exceedingly stretched forth . Secondly , Because these are wrought ; partly , first , by the sense of seeing , namely the miracles ( not by hearing ) and secondly , the rest is wrought by a traditional or historical influence of the words in their heads , not by an heavenly , invisible , almighty , and saving operation of the Spirit of God in their hearts . 7. I do suppose also , that there is a Faith that is wrought upon men through the influence of those gifts and abilities that God gives sometimes to those that are nor his own by election , though by creation : my meaning is some men finding that God hath given them very great gifts and abilities ; as to the gifts of preaching , praying , working miracles , or the like ; I say , they therefore do conclude , that God is their Father , and they his Children ; the ground of which confidence is still begotten , not by the glorious operation of the spirit , but by a considering of the great gifts that God hath bestowed upon them , as to the things before mentioned . As thus , First , The poor soul considering how ignorant it was , and now how knowing it is . Secondly , Considering how vain it formerly was , and also now how civil it is , presently makes this conclusion , surely God loves me , surely he hath made me one of his , and will save me . This is now a wrong faith , as is evident , in that it is placed upon a wrong object ; for mark , this faith is not placed assuredly on Gods grace alone , through the blood and merits of Christ , being discovered effectually to the soul , but upon God through those things that God hath given i● ; as of gifts , either to preach or pray , or great works , or the like , which will assuredly come to nought , as sure as God is in Heaven ; if no better faith and ground of faith be found out for thy soul savingly to rest upon . As to the second cause of the Objection , which runs to this effect . God loves men upon the account of their believing . I answer , that God loves men before they believe , he loves them , he calls them , and gives them faith to believe . But God who is rich in grace , with his great love , wherewith he loved us ( when ? when we believed or before ) even when we were dead in our sins ( and so far off from believers ) hath quickned us together with Christ , by grace you are saved , Eph. 2. 4 , 5. Now also I suppose that thou wilt say in thy heart , I would you would shew us then , what is saving faith , which thing it may be I may touch upon a while hence , in the next thing that I am to speak unto . O they that have that are safe indeed ! The Second Thing . THe second Thing that I am to speak unto is this : Who they are that are actually brought into this free and unchangable grace ; and also how they are brought in . Answ. Indeed now we are come to the pinch of the whole discourse ; and if God do but help me to run rightly thorow this , as I do verily believe he will , I may do thee , Reader , good and bring glory to my God. The Question containeth these two branches . First , who are brought in . Secondly , how they are brought in : the first is quickly answered . Christ Jesus came into the world ●o save sinners , Jewish sinners , Gentile sinners , Old sinners , Young sinners , great sinners , the chiefest of sinners , 1 Tim. 1. 14 , 15. Rom. 5. 7 , 8 , 9 , 10. 1 Cor. 6. 9 , 10. Mat. 21. 31. Publicans and Harlots , that is , Whores and Cheaters , Exactors , shall enter into the Kingdom of Heaven . For I came not ( saith Christ ) to call the righteous , but sinners to repentance , Mark 2. 17. A sinner in the Scripture is described in general to be a transgressor of the Law , 1 John 3. 4. Whosoever committeth sin transgresseth the Law ; for sin is the transgression of the Law. But particularly , they are described in a more particular way , as first , such as in whom dwelleth the devil , Ephes. 2. 2 , 3. Secondly , such as will do the service of him , John 8. 44. Thirdly , such as are enemies to God , Col. 1. 21. Fourthly , such as are 1 Cor. 6. 9 , 10. 2 Chron. 33. 1 , 2 , 3 , 4 , 5 , 6 , 7 , 8 , 9 , 10 , 11 , 12 , &c. Acts 9. 1 , 2 , 3. 1 Tim. 1. 14 , 15 , 16. Acts 19. 19. Acts 2. 36 , 37. Drunkards , Whoremasters , Liars , Perjured Persons , Covetous , Revilers , Extortioners , Fornicators , Swearers , possessed with Devils , Thieves , Idolaters , Witches , Sorcerers Conjurers , Murderers , and the like ; these be sinners , and such sinners that God hath prepared Heaven , Happiness , Pardon of Sin , and an inheritance of God , with Christ , with Saints , with Angels , if they do come in , and accept of Grace , as I might prove at large : For Gods grace is so great , that if they do come to him by Christ , presently all is forgiven them ; therefore never object , that thy sins are too great to be pardoned : but come taste and see how good the Lord is to any whosoever comes unto him . The second thing is , How are these brought into this everlasting Covenant of Grace ? 2. Answ. When God doth indeed and in truth bring in a sinner into this most blessed Covenant ( for so it is ) he usually goeth this way . First , He slays or kills the party to all things besides himself , and his Son Jesus Christ , and the comforts of the Spirit . For the clearing of this , I shall shew you , first , with what God kills : secondly , how God kills ; and thirdly , to what God kills those whom he makes alive in Jesus Christ. For the first , When God brings sinners into the Covenant of Grace , he doth first kill them with the Covenant of Works , which is the Moral Law , or Ten Commandments . This is Pauls Doctrine , and also Pauls experience . It is his Doctrine where he saith , The ministration of death engraven in stones , the ministration of condemnation ( which is the Law , in that place called the Letter ) kills , 2 Cor. 3. 6 , 7 , 8 , 9. The Letter ( saith he ) killeth , or the Law , or the ministration of death , which is another place is called a sound of words , Heb. 12. 19. because they have no life 〈◊〉 them , but rather death and damnation , through our inability to fulfill them ( Rom. 8. 3. ) doth kill , 2 Cor. 6. Secondly , It is his experience , where he saith , I was alive once ( that is , to my own things , Phil. 3. 7 , 8 , 9 , 10. ) without the Law ( that is , before God did strike him dead by it ) but when the commandment came ( that is , to do and exercise its right Office on me , which was to kill me , then ) sin revived , and I died , ( and I was killed ) and the commandment ( or the Law ) which was ordained to be unto life , I found to be unto death : For sin taketh occasion by the commandment , deceived me , and thereby slew me , Rom. 7. 9 , 10 , 11. And indeed to speak my own experience , together with the experience of all the Saints , they can seal with me to this , more or less . Quest. But how doth God kill with this Law or Covenant ? Answ. First , by opening to the soul the spirituality of it ; The Law is spiritual ( saith he ) but I am carnal , sold under sin , Rom. 7. 14. Now the spirituality of the Law is discovered this way . First , by shewing to the soul , that every sinful thought is a sin against it . I sinner , when the Law doth , come home indeed upon thy soul in the spirituality of it , it will discover such things to thee to be sins , that now thou lookest over , and regardes●●● ; that is a remarkable saying of Paul , when he saith , Sin revived , and I died ; sin revived , saith he , as if he had said , those things that before I did not value nor regard , but looked upon them to be trifles , to be dead and forgotten ; but when the Law was fastened on my soul , it did so raise them from the dead , call them to mind , so muster them before my face , and put such strength into them , that I was over-mastered by them , by the guilt of them . Sin revived , by the commandment , or my sins had mighty strength , life , and abundance of force upon me , because of that ; insomuch , that it killed me , Mat. 5. 28. Secondly , It sheweth that every such sin deserveth eternal damnation ( Friends , I doubt there be but few of you that have seen the spirituality of the Law of Works , but ) this is one thing in which it discovereth its Spirituality , and this is the proper work of the Law. Thirdly , God with a discovery of this doth also discover his own Divine and Infinite Justice ( of which the Law is a description ) which backs what is discovered by the Law ; and that by discovering of its Purity and Holiness , to be so divine , so pure , so upright , and so far off from winking at the least sin , that he doth by that Law , without any favour , condemn the sinner for that sin , Gal. 3. 10. Now when he hath brought the soul into this Premunire , into this puzzle : Then , 2. He sheweth to the soul the nature and condition of the Law , as to its dealing with , or for bearing of the sinner , that hath sinned against it : which is to pass an eternal curse upon both soul and body , of the party so offending , saying to him , Cursed be the man , that continueth not in every thing that is written in the book of the Law to do it : for saith the Law , this is my proper work . First , to shew thee thy sins , and when I have done that , then in the next place to condemn thee for them , and that without all remedy , as from me , or any thing within my bounds ; for I am not to save any , to pardon any , nay , not to favour any in the least thing that have sinned against me : for God did not send me to make alive , but to discover sin , and to condemn for the same . Now so soon as this is presented to the conscience , in the next place , the Law also by this Law doth shew that now there is no righteous act , according to the tenor of that Covenant , that can replieve him , or take him off from all this horrour and curse that lies upon him ; because that is not an administration of pardon ( as I said before ) to forgive the sin ; but an administration of damnation , because of transgression . O the very discovery of this , striketh the soul into a deadly swoun , even above half dead . But when God doth do the work indeed ; he doth in the next place shew the soul that he is the man that is eternally under this Covenant by nature , and that it is thee that hath sinned against this Law , and doth by right deserve the curse and displeasure of the same ; and that all that ever he can do will not give satisfaction to that glorious justice that did give this Law ; holy actions , tears of blood , selling all , and giving i● to the poor , or whatever else can be done by thee , it comes all short , and is all to no purpose ( Phil. 3. ) I 'll warrant him , he that seeth this , it will kill him to that which he was alive unto before , though he had a thousand lives . Ah sinners , sinners , were you but sensible indeed of the severity and truth of this , it would make you look about you to purpose . O how would it make you strive to stop at that 〈◊〉 that now you drink down with delight ? How many Oaths would it make you bite asunder ? nay , it would make you bite your tongues , to think that they should be used as instruments of the Devil , to bring your souls into such an unspeakable misery ; then also , we should not have you hang the salvation of your souls upon such slender pin● , as now you do : no , no , but you would be in another mind then . O then we should have you cry out , I must have Christ , what shall I do for Christ ? how shall I come at Christ ? would I was sure , truly sure of Christ , my soul is gone , damned , cast away , and must for ever burn with the Devils ; if I do not get precious Jesus Christ. In the next place , when God hath done this , then he the further shews the soul , that Covenant which it is under by nature , is distinct from the Covenant of Grace ; and also they that are under it , are by nature without any of the graces , which they have that are under the Covenant of Grace : As First , That it hath no faith , John 16. 9. Secondly , no hope , Eph. 2. 12. Thirdly , Nor none of the spirit to work these things first by nature . Fourthly , Neither will that Covenant give to them any peace with God. Fifthly , No promise of safeguard from his revenging Law , by that Covenant . Sixthly , But lieth by Nature liable to all the curses and condemnings , and thunder-claps of this most fiery Covenant . Seventhly , That it will accept of no sorrow , no repentance , no satisfaction , as from thee . Eighthly , That it calls for no less than the shedding of thy blood . Ninthly , The damnation of thy soul and body . Tenthly , And if there be any thing prossered to it by thee , as to the making of it amends , it throws it back again as dirt in thy face , slighting all that thou canst bring . Now when the soul is brought into this condition , then it is indeed dead ; killed to that , to which it was once alive . And therefore in the next place to shew you to what it is , killed ; and that is first to sin : O it dares not sin ! it sees hell fire is prepared for them that sin : Gods Justice will not spare it if it live in sin : the Law will damn it , if it live in sin ; the Devil will have it , if it follow its sin : O I say , it trembles at the very thoughts of sin ; I , if sin do but offer to tempt the soul , to draw away the soul from God , it cries , it sighs , it shunneth the very appearance of sin , it is odious unto it . If God would but serve you thus that love your pleasures , you would not make such a trifle of sin , as you do . Secondly , It is killed to the Law of God , as it is the Covenant of Works : O saith the soul , the Law hath killed me to its self , I through the Law am dead to the Law ( Gal. 2. 19. ) The Law is another thing then I did think it was ; I thought it would not have been so soul-destroying , so damning a Law ; I thought it would not have been so severe against me for my little sins , ●or my playing , for my jeasting , for my dissembling , quarrelling , and the like : I had some thoughts indeed , that it would tew great sinners , but let me pass ; and though it condemned great sinners , yet it would pass me by : but now would I were free from this Covenant , would I were free from this Law. I will tell thee , that a soul thus worked upon , is more afraid of the Covenant of Works , then he is of the Devil ; for he sees it is the Law that doth give him up into his hands for sin : and if he was but clear from that , he should not greatly need to fear the Devil . O now every particular command tears the caul of his heart ; now every command is as a great gun well charged against his soul ; now he sees he had as good run into a fire to keep himself from burning , as to run to the Law to keep himself from damning ; and this he sees really , I , and feels it too , to his own sorrow and perplexity . Thirdly , The soul also now is killed to his own righteousness , and counts that but dung , but dross , not worth the dirt hanging on shoes . O then says he , Thou filthy righteousness ( Isa. 64. 6. ) how hast thou deceived me ? How hast thou beguiled my poor soul ? How did I deceive my self with giving of a little alms ? with abstaining from some gross polutions ? with walking in some ordinances , as to the outside of them ? How hath my good words , good thinkings , good meanings ( as the world calls them ) deceived my ignorant soul ? I want the righteousness of faith , the righteousness of God ; for I see now there is no less will do me any good . Fourthly , It is also killed to its own faith , its notion of the Gospel , it s own hope , it s own repentings , it s own promises and resolutions to its own strength , it s own vertue , or whatsoever it had before : now saith the soul , That faith I thought I had , it is but fancy ; that hope I thought I had , I see it is but hypocritical , but vain and groundless hope : now the soul sees it hath by nature no saving faith , no saving hope , no grace at all by nature , by the first Covenant . Now it crieth out , How many promises have I broken ? and how many times have I resolved in vain ? when I was sick at such a time , and in such a streight , at such a place . Indeed I thought my self a wise man once , but I see my self a very fool now : O how ignorant am I of the Gospel now ? and of the blessed experience of the Work of God on a Christians heart ? In a word , it sees it self beset by nature with all evil , and destitute of all good , which is enough to kill the stoutest , hardest hearted sinner that ever lived on the earth . O Friends ! should you be plainly dealt withal , by this discovery of the dealing of God with a sinner , when he makes him a Saint , and would seriously try your selves thereby ( as God will try you one day ) how few would there be found of you , to be so much as acquainted with the work of God in the Notion ? much less in the experimental knowledge of the same . And indeed God is fain to take this way with sinners , thus to kill them , with the Old Covenant , to all things below a crucified ●hrist . First , Because otherwise there would be none in the world that would look after this sweet Jesus Christ. There is but a few that go to Heaven in all ( comparatively ) and them few , God is fain to deal with them in this manner , or else his Heaven , his Christ , his Glory , and everlasting Happiness must abide by themselves for all sinners . Do you think that Manasseh would have regarded the Lord , had he not suffered his enemies to have prevailed against him , 2 Chron. 33. from the 1. verse to the 16. Jer. 31. 18. Do you think that Ephraim would have looked after salvation , had not God first confounded him with the guilt of the sins of his youth ? What do you think of Paul , Acts 9. 4 , 5 , 6. What do you think of the Jailour , Acts 16. 30 , 31 , 32. What do you think of the Three Thousand , Acts 2. 36 , 37. Was not this the way that the Lord was fain to take to make them close in with Jesus Christ ? Was he not fain to kill them to every thing below a Christ , that they were driven to their wits ends ? insomuch that they were forced to cry out , Whbat shall we do to be saved ? I say , God might keep Heaven and Happiness to himself , it he should not go this way to work with sinners . O stout hearted rebels ! O tender hearted God! Secondly , Because then , and not till then , will sinners accept of Jesus Christ on Gods terms . So long as sinners can make a life out of any thing below Christ , so long they will not close with Christ without indenting : but when the God of Heaven hath killed them to every thing below himself , and his Son ; then Christ will down on any terms in the world . And indeed this is the very reason , why sinners when they hear of Christ , yet will not close in with him , there is something that they can take content in besides him . The prodigal so long as he could content himself with the husks that the swine did eat , so long he did keep away from his Fathers House , but when he could get no nourishment any where on this side of his Fathers House , then ( saith he ) and not till then , I will arise and go to my Father , &c. I say , Ths is the reason therefore why men come no faster , and close no realier with the Son of God , but stand halting and indenting about the terms they must have Christ upon ; for saith the drunkard , I look on Christ to be worth the having ; but yet I am not willing to lose ALL for him , all but my pot saith the drunkard , and all but the world saith the covetous . I will part with any thing but lust and pride , saith the wanton ; but if Christ will not be had without , I forsake all , cast away all ; then it must be with me as it was with the young man in the Gospel , such news will make me sorry at my very heart . But now when a man is soundly killed to all his sins , to all his righteousness , to all his comforts whatsoever , and sees that there is no way but the Devil must have him , but he must be damned in hell , if he be not clothed with Jesus Christ ; Oh! then ( saith he ) give me Christ on any terms whatsoever he cost : though he cost me friends , though he cost me comforts , though he cost me all that ever I have ; yet like the wise Merchant in the Gospel , they will sell all to get that pearl . I tell you when a soul is brought to see its want of Christ aright , it will not be kept back , Father , Mother , Husband , Wise , Lands , Livings , nay , life and all shall go , rather then the soul will miss of Christ. I , and the soul counteth Christ a cheap Saviour , if it can get him vpon any terms , now the soul indents no longer . Now Lord give me Christ , upon any terms whatsoever he cost ; for I am a dead-man , a damned man , a cast away , if I have not Christ. What say you , O you wounded sinners ? Is not this true as I have said ? would you not give Ten thousand worlds if you had so many , so be you might be well answered , that your sins shall be pardoned , and your souls and bodies justified and glorified , at the coming of the Lord Jesus Christ. Thirdly , The Lord goeth this way for this reason also , that it might make the soul sensible what it cost Christ to redeem it from death and hell . When a man cometh to feel the sting and guilt of sin , death and hell , upon his conscience , then , and not till then , can he tell what it cost Christ to redeem sinners . O! saith the soul if a few sins are so terrible , and lay the soul under such wrath and torment , what did Christ undergo ? who bare the sins of Thousands , and Thousands , and all at once . This also is one means to make souls tender of sin ( it is the burned child that feareth the fire ) to make them humble in a sense of their own vileness , to make them count every thing that God giveth them a mercy , to make much of the least glimpse of the love of God , and to prize it above the whole world . O sinners were you killed indeed , then Heaven would be Heaven , and Hell would be Hell indeed ; but because you are not wrought upon in this manner , therefore you count the ways of God , as bad as a good man counteth the ways of the devil , and the ways of the devil and hell as good as a Saint doth count the ways of God. Fourthly , Again , God is fain to go this way , and all to make sinners make sure of Heaven . So long as souls are senseless of sin , and what a damnable state they are in by nature , so long they will even dally with the Kingdom of Heaven , and the Salvation of their own poor souls : but when God cometh and sheweth them where they are , and what is like to become of them if they miss of the Crucified Saviour ; Oh then , saith the soul , would I were sure of Jesus ; what shall I do to get assurance of Jesus ? And thus is God forced , as I may say , to whip souls to Jesus Christ , they being so secure , so senseless , and so much their own enemies as not to look out after their own eternal advantage . Fifthly , A fifth reason why God doth deal thus with sinners , it is because he would bring Christ and the Soul together in a right way . Christ and Sinners would never come together in a beloved posture , they would not so suitably suit each other , if they were not brought together this way , the sinner being killed . O when the sinner is killed , and indeed struck dead to every thing below a naked Jesus , how suitably then doth the Soul and Christ suit one with another . Then here is a naked sinner for a righteous Jesus , a poor sinner to a rich Jesus , a weak sinner to a strong Jesus , a blind sinner to a seeing Jesus , an ignorant , careless sinner to a wise and careful Jesus . O how wise is God in dealing thus with the sinner , he strips him of his own knowledge , that he may fill him with Christs ; he killeth him for taking pleasure in sin , that he may take pleasure in Jesus Christ , &c. Sixthly , But sixthly , God goeth this way with sinners because he would have the glory of their salvation . Should not men and women be killed to their own things , they would do sacrifice unto them , and instead of saying to the Lamb , THOU ART WORTHY , Rev. 5. 9. Job . 40. 14. Rom. 3. 27. Ephes. 2. 8 , 9. Tit. 3. 5. they woul say their own arm ; their own right hand hath saved them : but God will cut off boasting from ever entring within the borders of eternal glory : for he is resolved to have the glory of the beginning , the middle , and the end , of the contriving and saving , and giving salvation to them that enter into the joys of everlasting glory . That they may be called the trees of righteousness , the planting of the Lord , that he may be glorifyed , Isa. 61. 3. I might have run thorow many things as to this : but I shall pass them , and proceed . Now Secondly , The soul being thus killed to it's self , its sins , its righteousness , faith , hope , wisdom , promises , resolutions , and the rest of its things which it trusted in by nature . In the next place , it hath also given unto it a most glorious , perfect , and never-fading life , which is first a life imputed to it : yet so really that the very thought of it in the soul hath so much operation and authority , especially when the meditation of it is mixed with faith , as to make it ( though condemned by the Law , to triumph , and to look its enemies in the face with comfort ; notwithstanding the greatness of the multitude , the fierceness of their anger , and the continuation of their malice , be never so hot against it . This imputed life ( for so it is ) is the obedience of the Son of God , as his righteousness , in his suffering , arising , ascending , interceding , and so consequently triumphing over all the enemies of the soul , and given to me , as being wrought on purpose for me . So that , is is there righteousness in Christ ? that is mine : Is there perfection in that righteousness ? that is mine : did he bleed for sin ? it was for mine . Hath he overcome the Law , the Devil , and Hell ? the victory is mine , and I am counted the Conqueror ; Nay , more than a conqueror through him that hath loved me : and I do count this a most glorious life ; for by this means it is that I am in the first place proclaimed both in Heaven and Earth guiltless , and such a one , who , as I am in Christ , am not a sinner , and so not under the Law , to be condemned , but as holy and righteous as the Son of God himself , because he himself is my holiness and righteousness , and so likewise having by this all things taken out of the way that would condemn me . Sometimes I bless the Lord , my soul hath had the life that now I am speaking of , not only imputed to me , but the very glory of it upon my soul : For upon a time when I was under many condemnings of heart , and feared because of my sins , my soul would miss of eternal glory ; methought I felt in my soul such a secret motion as this , Thy righteousness is in Heaven , together with the splendour and shining of the spirit of grace in my soul , which gave me to see clearly , that my righteousness by which I should be justified ( from all that could condemn ) was the Son of God himself in his own person now at the right hand of his Father , representing me compleat before the mercy-seat in his own self : so that I saw clearly , that night and day , where ever I was , or what ever I was a doing , still there was my righteousness just before the eys of divine glory ; so that the Father could never find fault with me for any insufficiency that was in my righteousness , being it was compleat ; neither could he say , where is it ? because it was continually at his right hand . Also at another time having contracted guilt upon my soul , and having some distemper of body upon me , supposed that death might now so seize upon , as to take me away from among men : then thought I what shall I do now ? is all right with my soul ? have I the right work of God on my soul ? Answering my self , No surely , and that because there were so many weaknesses in me ; yea so many weaknesses in my best duties : for thought I , how can such a one as I find mercy , whose heart is so ready to evil , and so backward to that which is good ( so far as it is natural ) Thus musing , being filled with fear to die , these words came in upon my soul , Being justified freely by his grace , through the redemption which is in Christ ; as if God had said , Sinner , thou thinkest because thou hast had so many infirmities and weaknesses in thy soul whilst thou hast been professing of me , therefore now there can be no hopes of mercy , but be it known unto thee , that it was not any thing done by thee at the first , that moved me to have mercy upon thee ; neither is it any thing that is done by thee now that shall make me either accept or reject thee ; behold my Son who standeth by me , he is righteous , he hath fulfilled my Law , and given me good satisfaction ; on him therefore do I look , and on thee only as thou art in him , and according to what he hath done , so will I deal with thee : This having stayed my heart , and taken off the guilt through the strength of its coming on my soul , anon after came in that word as a second testimony : He hath saved us , and called us with an holy calling , not according to the works of righteousness which we have done , but according to his own purpose and grace which was given us in Christ Jesus before the world began . And thus is the sinner made alive from the dead , being justified by Grace through the righteousness of Christ which is unto all and upon all them that believe according to the Scriptures . And the life that I now live , it is by the faith of the Son of God , who loved me , and gave himself for me , Gal. 2. 20. I lay down my life for my sheep , John 10. 10 , 15. I I am come that you might have life , and that you might have it more abundantly . For if while we were enemies , we were reconciled to God by the death of his Son : much more then being reconciled , we shall be saved by his life , Rom. 5. 10 , 21. That as sin reigneth unto death , even so might Grace reign through righteousness unto eternal life , by Jesus Christ our Lord. Secondly , This life is not only imputed to him that is wrought on by the spirit of Grace , that is not only counted his ; but also there is put into the soul an understanding enlightened on purpose to know the things of God , which is Christ and his imputed righteousness ( 1 John 5. 20. ) which it never thought of nor understood before ( 1 Cor. 2. 9 , 10 , 11. ) which understanding being enlightened , and made to see such things that the soul cannot be contented without it lay hold of , and apply Christ unto it self , so effectually ; I say that the soul shall be exceedingly revived in a very heavenly measure , with the application of this imputed righteousness ; for thereby it knoweth it shall find God speaking peace to its self , and with a fatherly affection say , Be of good chear , thy sins are forgiven thee , the righteousness of my Son I bestow upon thee : For what the Law could not do in that it was weak through the ( thy ) flesh , I have sent forth my only Son , and have condemned thy sins in his flesh , Rom. 8. 3. 4. And though thou hast gone astray liste a lost sheep , yet on him I have laid thine iniquities ; and though thou thereby didst undo and break thy self forever , yet by his stripes I haue healed thee . Thus I say the Lord causeth the soul by faith to apply that which he doth by grace impute unto it ( for thus every soul more or less is dealt withal ) the soul being thus inlightned , thus quickned , thus made alive from that dead state it was in before ( or at least having the beginnings of this life ) it hath these several vertuous advantages , which they have not that are dead in their sins and trespasses , and under the Law. First , It seeth what a sad condition all men by nature are in , they being in that state which it self was in but a while since : but now by grace it is a beginning to scrable out of it ; now it seeth the whole world lieth in wickedness ( 1 John 5. 19. ) and so liable to eternal vengeance ▪ because of their wickedness . Ah friends , let me tell you , though you may be ignorant of your state and condition , yet the poor groaning , hungering Saints of God do see what a sad , woeful , miserable state you are in , which sometimes makes them tremble to think of your most lamentable latter end ( you dying so ) and also to * flie the faster to their Lord Jesus , for very fear that they also should be partakers of that most doleful doom : and this it hath by vertue of its own experience , knowing it self was but a while ago in the same condition , under the same condemnation . O! there is now a hearty blessing of God that ever he should shew to it its sad condition , and that he should incline its heart to seek after a better condition . O blessed be the Lord ! saith the soul , that ever he should awaken me , stir up me ; and bring me out of that sad condition , that I once with them was in . It makes also the soul to wonder to see how foolishly and vainly the rest of its neighbours do spend their precious time , that they should be so void of understanding , so forgetful of their latter end , so senseless of the damning nature of their sins : O that their eyes was but inlightned to see whereabouts they are 〈◊〉 surely they would be of another mind then they are now in . Now the soul wonders to see what slender pins those poor creatures do hang the stress of the eternal salvation of their souls upon . O methinks ! saith the soul , it makes me mourn to see that some should think that they were Born Christians , and others that their Baptisme makes them so , others depending barely upon a traditional , historical faith , which will leave their souls in the midst of plerplexity . O that they should trust to such fables , fancies , and wicked slights of the Devil , as their good doings , their good thinkings , their civil walking , and living with the world . O miserable profession , and the end thereof will be a miserable end . But now , vvhen the soul is thus vvrought upon , it must be sure to look for the very gates of hell to be set open against it , vvith all their force and might to destroy it . Novv hell rageth , the devil roareth , and all the world resolved do be the best they can , to bring the soul again into bondage and ruine . Also the soul shall not want enemies , even in its own hearts lust , as covetousness , adultery , blasphemy , unbelief , hardness of heart , coldness , half-heartedness , ignorance , with an innumerable company of attendants , hanging like so many blocks at its heels , ready to sink it into the fire of hell every moment , together with strange apprehensions of God and Christ , as if now they were absolutely turned to be its enemies , which maketh it doubt of the certainty of its salvation : For you must understand , that though a soul may in reality have the righteousness of the Son of God imputed to it , and also some faith in a very strong manner to lay hold upon it : yet at another time , through temptation they may fear and doubt again ; insomuch that the soul may be put into a very great fear , lest it should return again into the condition it once was in , Jer. 32 40. O saith the soul when I think of my former state , how miserable it was , it makes me tremble ; and when I think that I may fall into that condition again , how sad are the thoughts of it to me ? I would not be in that condition again for all the world : and this fear riseth still higher and higher , as the soul is sensible of Satans temptations , or of its working of its own corruptions . Ha! these filthy lusts , these filthy corruptions . O that I was rid of them , that they were consumed in a moment , that I could be quite rid of them , they do so disturb my soul , dishonour my God , so defile my conscience , and sometimes so weaken my hands in the way of God , and my comforts in the Lord ; O how glad should I be , if I might be stripped of them , Rom. 7. 24. Which fear puts the soul upon flying ▪ to the Lord by prayer , for the covering of his imputed righteousness , and for strength against the Devils temptations and its own corruptions ; that God would give down his holy spirit to strengthen it against the things that do so anoy its soul , and so discourage it in its way , with a resolution through grace , never to be contented , while it doth find in it self a triumphing over it by faith in the blood of a Crucified Jesus . Secondly , The soul that hath been thus killed by the Law to its things it formerly delighted in ; now , O now it cannot be contented with that slender groundless faith and hope that once it contented it self withal . No , no , but now it must be brought into the right saving knowledge of Jesus Christ , now it must have him discovered to the soul by the spirit , now it cannot be satisfied , because such and such do tell it is so . No , but now it will cry out , Lord shew me continually in the light of thy Spirit through thy word , that Jesus that was born in the days of Cesar Augustus ( when Mary a Daughter of Judah went with Joseph to be taxed at Bethel●m ) that he is the very Christ. Lord let me see it in the light of thy spirit , and in the operation thereof , and let me not be contented without such a faith that is so wrought : even by the discovery of his birth , crucifying , death , blood , resurrection , ascension , intercession , and second ( which is his personal ) coming again , that the very faith of it may fill my soul with comfort and holiness : and O how afraid the soul is , lest it should fall short of this faith , and of the hope that is begotten by such discoveries as these are ? For the soul knoweth , that if it hath not this , it will not be able to stand neither in death nor judgment : and therefore saith the soul , Lord , whatever other poor souls content themselves withal , let me have that which will stand me instead , and carry me through a dangerous world , that may help me to resist a cunning Devil , that may help me to suck true soul satisfying consolation from Jesus Christ through thy promises by the might and power of thy Spirit . And now when the poor soul at any time hath any discovery of the love of God through a bleeding , dying , risen , interceding Jesus , because it is not willing to be deceived ; O how * wary is it of closing with it , for fear it should not be right , for fear it should not come from God ? Saith the soul , Cannot the Devil give one such comfort tro ? Cannot he transform himself thus into an Angel of light ? So that the soul ( because it would be upon a sure ground ) cries out , Lord shew me thy salvation , and that not once or twice : but Lord let me have thy presence continually upon my heart , to day and to morrow , and every day ; for the soul when it is rightly brought from under the Covenant of Works , and planted into the Covenant of Grace , then it cannot be ( unless it be under some desperate temptation ) contented without the presence of God , teaching , comforting , stablishing , and helping of the soul to grow in the things of the Lord Jesus Christ : because it knoweth , that if God hath but with-drawn his presence in any way from it ( as he doth do sometimes for a while ) that then the Devil will be sure to be near at hand , working with his temptations , trying all ways to get the soul into slavery and sin again ; also the corrupt principle that will be joyning and combining with the wicked one , and will be willing to be a Co-partner with him , to bring the soul into mischief , which puts a soul upon an earnest , continual panting after more of the strengthening , preserving , comforting , and teaching presence of God , and for strong supplies of faith , that it may effectually lay hold on him . Thirdly , The soul is quickned so , that it is not satisfied now without it do indeed and in truth partake of the peace of Gods Elect ; now it is upon the examination of the reality of its joy and peace : Time was indeed that any thing would serve its turn , any false conce●ts of its state to be good : but now all kind of peace will not serve its turn , all kind of joy will not be accepted with it ; now it must joy in God through Jesus Christ , now its peace must come through the vertue of the blood of Christ , speaking peace to the conscience , by taking away both the guilt and the filth of sin by that blood , also by shewing the soul its free acceptance with God through Christ , he having compleatly fulfilled all the conditions of the first Covenant , and freely placed it into the safety of what he hath done , and so presents the soul compleat and spotless in the sight of God through his obedience . Now I say , he hath peace through the blood of his Cross , and sees himself reconciled to God by the death of his Son , Col. 1. 20 , 21. or else his comfort will be questioned by him . It is not every promise as cometh now upon his heart that will serve his turn : no , but he must see whether the Babe Jesus be presented to the soul , in and through that promise ; now if the Babe leap in his womb , as I may say , so say , it is because the Lords promise sounds aloud in his heart , coming to him big with the love and pardoning grace of God in Jesus Christ ; I say , this is the first and principle joy that the soul hath , that is quickened and brought into the Covenant of Grace . Fourthly , Now the man finds Heavenly sanctification wrought in his soul , through the most precious blood of the man whose name is Jesus Christ. Jesus that he might sanctifie the people with his own blood , suffered without the gate Now the soul finds a change in the understanding , in the will , in the mind , in the affections , in the judgment , and also in the conscience ; through th● inward man a change , and through the outward man a change , from head to foot , as we use to say . For he that is in Christ , and so in this Covenant of Grace , is a new Creature , 2 Cor. 5. 17. or hath been twice made , made , and made again . O now the soul is resolved for Heaven and Glory , now it crieth out , Lord if there be a right eye that is offensive to thee , pluck it out ; or a right foot , cut it off ; or a right hand , take it from me ; now the soul doth begin to studdy how it may honour God , and bring praise to him . Now the soul is for a preparation , for the second coming of Christ , endeavouring to lay aside every thing that may hinder : And for the closing in with those things that may make it in a beloved posture against that day . Fifthly , And all this is from a Gospel Spirit , and not from a Legal natural principle , for the soul hath these things as the fruits and effects of its being separated unto the Covenant of Grace , and so now possessed with that spirit that doth attend , yea , and dwell in them that are brought into the Coven●nt of Grace , from under the Old Covenant ; I say , these things do spring forth in the soul , from another root and stock , then any of the actings as other men do ; for the soul that is thus wrought upon , is as well dead to the Law and the righteousness thereof ( as the first Covenant ) as well as to its sins . Sixthly , Now the soul begins to have some blessed experience of the things of God , even of the glorious mysteries of the Gospel . 1. Now it knoweth the meaning of those words . My flesh is meat indeed , and my blood is drink indeed , John 6. 55. and that by experience ; for the soul hath received peace of conscience through that blood , by the effectual application of it to the soul. First , by feeling the guilt of sin dye off from the conscience● , by the operation thereof . Secondly , by feeling the power thereof , to take away the curse of the Law. Thirdly , By finding the very strength of Hell to fail , when once the blood of the man Jesus Christ is received in reality upon the soul. 2. Now the soul also knoweth by experience , the meaning of that Scripture that saith , Our old man is crucified with him , that the body of sin might be destroyed , Rom. 6. 6. Now it sees that when the man Jesus did hang on the tree on Mount Calvary , that then the body of its sins was there hanged up , dead and buried with him , though it was then unborn , so as never to be laid to its charge , either here or hereafter ; and also , so as never to carry it captive into perpetual bondage , being it self overcome by him , even Christ the head of that poor creature . And indeed this is the way for a soul , both to live comfortably , as touching the guilt of sin ; and also , as touching the power of the filth of sin : for the soul that doth , or hath received this indeed and in truth , finds strength against them both , by and through that man that did for him and the rest of his fellow sinners , so gloriously overcome it , and hath given the victory unto them , so that now they are said to be overcomers , nay , more than conquer●rs through him , the one man Jesus Christ , Rom. 8. 33 , 34 , 35 , 36 , 37. 3. Now the soul hath received a ●aith indeed , and a lively hope indeed , such a one as now it can fetch strength from the fulness of Christ , and from the merits of Christ. 4. Yea , now the soul can look on it self with one eye , and look upon Christ with another ; and say indeed it is true , I am an empty soul , but Christ is a full Christ ; I am a poor sinner , but Christ is a rich Christ ; I am a foolish sinner , but Christ is a wise Christ ; I am an unholy , ungodly , unsanctified creature in my self , But Christ is made of God , unto me , wisdom , righteousness , sanctification and redemption , 1 Cor. 1. 30. 5. Now also that fiery Law , that it could not once endure , nor could not once delight in ; I say , now it can delight in it after the inward man , now this Law is its delighe , it would always be walked in it , and always be delighted in it , being offended with any sin , or any corruption , that would be any ways an hinderance to it , Rom. 7. 24 , 25. And yet it will not edure that , even that that Law should offer to take the work of its salvation out of Christs hand : no , if it once comes to do that , then out of doors it shall go , if it was as good again . For that soul that hath the right work of God indeed upon it , cries , not my prayers , not my tears , not my works , not my things , do they come from the work of the spirit of Christ it self within me ; yet these shall not have the glory of my salvation : no , it is none but the blood of Christ , the death of Christ , of the man Christ Jesus of Nazareth the Carpenters Son ( as they called him ) that must have the Crown and Glory of my salvation . None but Christ , none but Christ ; and thus the soul labours to give Christ the preeminence , Col. 1. 18. Now before I go any further , I must needs speak a word from my own experience of the things of Christ ; and the rather because we have a company of silly ones in this day of ignorance , that do either comfort themselves with a notion without the power , or else do both reject the notion and the power of this most glorious Gospel : therefore , for the further conviction of the Reader , I shall tell him ( with David ) something of what the Lord hath done for my soul , and indeed a little of the experience of the things of Christ , is far more worth than all the world . It would be too tedious for me to tell thee ( here ) all from the first to the last , but something I shall tell thee , that thou mayest not think these things are fables . Reader , when it pleased the Lord to begin to instruct my soul , he found me one of the black sinners of the world ; he found me making a sport of Oaths , and also of Lies , and many a soul-poysoning meal did I make out of divers Lusts , as Drinking , Dancing , Playing , Pleasure with the wicked ones of the world . The Lord finding of me in this * condition , did open the glass of his Law unto me , wherein he shewed me so clearly my sins , both the greatness of them , and also how abominable they were in his sight , that I thought the very clouds were charged with the wrath of God , and ready to let fall the very fire of his jealousie upon me : yet for all this I was so wedded to my sins , that thought I with my self , I will have them , though I lose my soul ( O wicked wretch that I was ) but God the great , the rich , the infinite merciful God , did not take this advantage of my soul , to cast me away , and say , then take him Devil , seeing he cares for me no more : no , but he followed me still , and won upon my heart , by giving of me some understanding , not only into my miserable state which I was very sensible of ; but also that there might be hopes of mercy , also taking away that love to lust , and placing in the room thereof a love to religion ; and thus the Lord won over my heart to some desire after the means , to hear the word , and to grow a stranger to my old companions , and to accompany the people of God , together with giving of me many sweet encouragements from several promises in the Scriptures : but after this , the Lord did wonderfully set my sins upon my conscience , those sins especially that I had committed since the first convictions , temptations also followed me very hard , and especially such temptations as did tend to the making of me question the very way of salvation , viz. whether Jesus Christ was the Saviour or no : and whether I had best to venture my soul upon his blood for salvation , or take some other course . But being through grace kept close with God ( in some measure ) in prayer , and the rest of the ordinances ; but went about a year and upwards , without any sound evidence as from God to my soul , touching the salvation as comes by Jesus Christ. But at the last , as I may say , when the set time was come , then the Lord ( just before the men called , Quaker's came into the Countrey ) did set me down 〈◊〉 blessedly in the truth of the Doctrine of Jes●s Christ , that it made me marvail , to see first ; how Jesus Christ was born of a Virgin , walked in the world a while with his Disciples , afterwards hanged on the Cross , spilt his Blood , was Buried , Rose again , Ascended above the Clouds and Heavens , their lives to make intercession ; and that he also will come again at the last day to judge the World , and take his Saints unto himself . These things , I say , I did see so evidently , even as if I had stood by when he was in the world , and also when he was caught up . I having such a change as this upon my soul , it made me wonder ; and musing with my self at the great alteration that was in my spirit , for the Lord did also very gloriously give me in his precious word to back the discovery of the Son of God unto me , so that I can say , through grace it was according to the Scriptures , 1 Cor. 15. 1 , 2 , 3 , 4. ) and as I was musing with my self what these things should mean , methought I heard such a word in my heart as this ; I have set thee down on purpose , for I have something more than ordinary for thee to do ; which made me the more marvel ; saying , What , my Lord , such a poor wretch as I ? yet still this continued , I have set thee down on purpose , and so forth , with more fresh incomes of the Lord Jesus , and the power of the blood of his Cross upon my soul , even so evidently , that I saw ( through grace ) that it was the blood shed on Mount Calvary that did save and redeem sinners , as clearly and as really with the eyes of my soul , as ever ( methoughts ) I had seen a penny-loaf bought with a penny ; which things then discovered , had such operation upon my soul , that I do hope , they did sweetly season every faculty thereof . Reader , I speak in the presence of God , and he knows I lye not : much of this , and such like dealings of his , could I tell thee of ; but my business at this time is not so to do , but only to tell what operation the blood of Christ hath had over and upon my conscience , and that at several times , and also when I have been in several frames of spirit . As first , sometimes I have been so loaden with my sins , that I could not tell where to rest , nor what to do ; yea , at such times I thought it would have taken away my senses : yet at that time , God through grace hath all of a sudden● ▪ so effectually applied the blood that was spilt at Mount Calvary , out of the side of Jesus , unto my poor wounded guilty conscience , that presently I have found such a sweet , solid , sober , heart comforting peace , that it hath made me , as if it had not been , and withal the same ( I may say , and I ought to say , the power of it ) hath had such a powerful operation upon my soul , that I have for a time been in a straight and trouble , to think that I should love and honour him no more , the vertue of his blood hath so constrained me . Again , sometimes methinks my sins have appeared so big to me , that I thought one of my sins have been as big as all the sins of all the men in the Nation , I , and of other Nations too . ( Reader , these things be not fancies , for I have smarted for this experience ) but yet the least stream of the heart blood of this man Jesus , hath vanished all away , and hath made it to flie , to the astonishment of such a poor sinner ; and as I said before , hath delivered me up into sweet and heavenly peace , and joy in the holy Ghost . Again , sometimes when my heart hath been hard , dead , slothful , blind and senseless ( which indeed are sad frames for a poor Christian to be in ) yet at such a time when I have been in such a case , then hath the blood of Christ the precious blood of Christ , the admirable blood of the God of Heaven , that run out of his body when it did hang on the Cross , so softned , livened , quickned , and inlightned my soul , that truly ( Reader ) I can say , O it makes me wonder ! Again , when I have been loaden with sin , and p●st●red with several temptations , and in very sad manner , then have I had the trial of the vertue of Christs blood , with the trial of the vertue of other things : and I have found that when tears would not do , prayers would not do , repentings and all other things could not reach my heart : O then one touch , one drop , one shining of the vertue of the blood , of that blood that was let out with a spear ; it hath in a very blessed manner delivered me , that it hath made me to marvel . O ●methinks it hath come with such life , such power , with such irresistible and marvellous glory , that it wipes off all the slurs , silences , all the out-cries , and quenches all the fiery darts , and all the flames of hell fire , that are begotten by the charges of the Law , Satan , and doubtful remembrances of my sinful life . Friends , as Peter saith to the Church , so I say to you , I have not preached to you cunningly devised ●ables , in telling you of the blood of Christ , and what authority it hath had upon my Conscience : O no , but as Peter saith touching the coming of the Lord Jesus into the world ; so in some measure I can say of the blood of the Lord Jesus Christ , that was shed when he did come into the world . There is not only my single testimony touching this ; no , but there is all the Prophets do agree , in advancing this in writing , and also all the Saints do now declare the same , in speaking forth the aimableness , and many powerful vertues thereof . As for thee , by the blood of thy Covenant ( saith God to Christ ) I have sent forth thy prisoners out of the pit , wherein was no water , Zech. 9. 11. We have redemption through his blood , Ephes. 1. 7. Again , Col. 1. 14. We have redemption through his blood . Our robes are washed , and made white in the blood of the Lamb , Rev. 7. 14. The Devil is overcome through the blood of the Lamb , Rev. 12. 11. Yea , and conscience is purged too , and that through the blood of the Lamb , Heb. 9. 14. We have free recourse to the Throne of grace through the blood of Jesus , Heb. 10. 19. I could bring thee a cloud of witnesses out of all the types and shadows , and out of the sundry Prophets , and much more out of the New Testament , but I forbear , because I would not be too tedious to thee Reader , in making too large a digression , though I have committed here in this Discourse , no transgression , for the blood of Christ is precious blood , 1 Pet. 1. 18 , 19. In the next place I shall shew you the several priviledges and advantages the man or woman hath , that is under this Covenant of Grace , over they have that are under the Covenant of the Law and Works . As first , the Covenant of Grace is not grounded upon our obedience , but upon Gods love , even his pardoning love to us through Christ Jesus . The first Covenant it stood to be broken or kept by us , and Gods love or anger , to be lost , or enjoyed hereafter , as we , as creatures behaved our selves : but now the very ground of the Covenant of Grace is Gods love , 't is meer love through Jesus Christ , Deut. 7. 8 , 9. The Lord did not set his love upon you , nor chuse you ; because you were more in number then other people ; for you were the fewest of all people : but because the Lord loves you , and because he will keep the oath which he swore to your fathers . Again , Isa. 63. 9. In his love and in his pitty he redeemed them , and the Angel of his presence saved them , that is Jesus Christ. And again , 2. Tim. 1. 9. Who hath saved us . — Not according to the works of righteousness which we have done ; but according to his own purpose and grace , which was given to us in Christ Jesus , before the world began . Secondly , This love is not conveyed to us through what we have done ( as is afore proved ) but through what he hath done , with whom the Covenant was made , which was given us in Christ. According as he hach chosen us in Christ , Who hath blessed us with all spiritual blessings in heavenly places in Christ. God for Christs sake hath loved you ( 2 Tim 1. 9. Eph 1. 3 , 4. Eph. 4. 32. ) That is through Christs doings , through Christs sufferings . Now if this be but rightly understood , it doth discover abundance of comfort to them that are within the bounds of the Covenant of Grace . For First , Here a believer seeth he shall stand , if Christs doings and sufferings stand ( which is a sure Foundation ) for God dealeth with him through Christ. And so Secondly , He shall not fall , unless the sufferings and merits of Christ be thrown over the bar , being found guilty ( which will never be ) before the eyes of divine justice . For with him the Covenant was made , and he was the surety of it , Zech. 9. 11. Heb. 7. 22. That is , as the Covenant was made with him , so he stood bound to fulfill the same . For you must understand that the Covenant was made between the Father and the Son , long before it was accomplished , or manifestly sealed with Christs blood , it was made before the world began , ( Tit. 1. 2. Ephes. 1. 4. 1 Pet. 1. 18 , 19 , 20. ) But the conditions thereof was not fulfilled , until less than Two Thousand Years ago ; and all that while did Jesus stand bound as a surety ( as I said before ) is used to do , till the time in which the payment should be made . And it was by vertue of his suretiship ( having bound himself by Covenant to do all things agreed on , by the Father and him ) that all those of the election that were born before he came , that they might be saved , and did enter into rest . For the forgiveness of sins that was past , though it was through the blood of Christ ; yet it was also through the for bearance of God , Rom. 3. 25. That is , Christ becoming surety for those that died before his coming , that he would indeed and in truth , at the fulness of time ( or at the time appointed , Gal. 4. 4. ) give a compleat and full satisfaction for them according to the tenour , or condition of the Covenant . Again Secondly , The second Covenant , which Believers are under , as the ground and foundation if it is safe ; so the promises thereof are better , surer , freer and fuller , &c. First , They are better , if you compare the excellency of the one with the excellency of the other . The first hath promised nothing but an earthly paradise , Do this and thou shalt live . Namely , here in an earthly paradise . But the other doth bring the promise of an heavenly paradise . Secondly , As the Covenant of Works doth promise an earthly Paradise ; yet it is a Paradise or Blessing , though once obtained , yet might be lost again ( for no longer than thou doest well , no longer art thou accepted by that ) O but the Promises in the New Covenant , do bring unto us the benefit of eternal inheritance , ( Heb. 9. 15. ) That they which are called might receive the promise of eternal inheritance . O rare ! it is an eternal inheritance . Thirdly , The other , as it is not so good as this , so neither is it so sure as this , and therefore he calls the one , such a one as might be , and was shaken ( Heb. 12. 27. ) but this is said to be such a one that cannot be shaken . And this word , saith he , treating of the two Covenants from verse the 18. to the 24 And this word , yet once more , signifies the removing of those things that are ( or may be ) shaken , as of things that are made , that those things that cannot be shaken ( which is the second Covenant ) may remain ; for ●aith he , verse the 28. which cannot be moved . Therefore ye blessed Saints , seeing you have received a Kingdom which cannot , which cannot be moved : ( therefore ) Let us have grace whereby we may serve ( our ) God acceptably , with reverence and godly fear . Thus in general , but more particular . First , They are surer , in that they are founded upon Gods love also , and they come to us without calling for those things at our hands , that may be a means of putting of a stop to our certain enjoying of them . The promises under or of the Law , they might easily be stopped by our disobedience : but the promises under the Gospel saith , If heaven above can be measured , and the foundation of the earth searched out , then ( and not till then ) will I cast off all the seed of Israel for all that they have done . Again , I , even I am he that blotteth out thy transgressions for my own Names sake , and will not remember thy sins , Isa. 43. 25. I will make thee a Partaker of my Promise ; and that I may so do , I will take away that which would hinder ; I will cast all your sins into the depths of the sea , that my promise may be sure to all the seed . And therefore saith the Apostle , when he would shew us that the New Covenant promises was more sure then the Old ; he tells us plainly that the Law and Works are set aside , and they are meerly made ours through the righteousness of faith , which is the righteousness of Christ. For the promise that Abraham should be heir of the world ( saith he ) was not to him , or to his seed through the Law , ( or Works ) but through the righteousness of faith . For if they which are of the Law ( or of Works ) be heirs , then ●aith is made void , and the promise made of none effect . Therefore it is of ●aith — to the end the promise might be sure to all the seed , Rom. 4. 13 , 14 , 16. Secondly surer , because that as that is taken away that should hinder , so they are committed to a faithful friend of ours in keeping : For all the promises of God are in Christ ; not yea yea and nay , but yea and amen ; certain and sure ; sure because they are in the hand of our head , our friend , our brother , our husband , our flesh and bones , even in the heart and hand of our precious Jesus . Thirdly , Because all the conditions of them are already fulfilled for us by Jesus Christ , as aforesaid , every promise that is a New Covenant promise , if there be any condition in it , our undertaker hath accomplished that for us , and also giveth us such grace as to receive the sweetness as doth spring from them through his obedience to every thing required in them . Fourthly , surer , because that as they are grounded upon the love of God ; every thing taken out of the way , in the hand of a sure friend : And as Christ hath fulfilled every condition as to justification that is contained therein ; so the Lord hath solemnly sworn with an oath for our better confidence in this particular , For when God made promise to Abraham ( and so to all Saints ) because he could swear by no greater , he sware by himself , saying ; Surely , blessing I will bless thee , and multiplying I will multiply thee : and so after he had patiently endured , he obtained the promise . For men verily swear by the greater , and an oath for confirmation is to them an end of all strife ( that there might be no more doubt or scruple concerning the certain fulfilling of the promise ) wherein God willing more abundantly to shew unto the heirs of promise the immutability of his counsel , or certain , constant , unchangeable decree of God in making of the promise , for the comfort of his children ) confirmed it by an Oath that by two immutable things , his promise ( back'd with an Oath ) wherein it is impossible for God to lie , we might have strong consolation , who have fled for refuge to lay hold upon the hope set before us , Heb. 6. 13 , 14. 15 , 16 , 17 , 18. Fifthly , That they are better it appears also , in that they are freer and fuller ; that they are freer , it is evident , in that the one saith , no works no life : Do this , and then thou shalt live , if not , thou shalt be damned . But the other saith , we are saved by believing in what another hath done , without the works of the Law ; Now to him that worketh not , but believeth on him that justifieth the ungodly , his faith is counted for righteousness , Rom. 4 , 4 , 5. The one saith pay me that thou owest ; the other saith , I do frankly and freely forgive thee all . The one saith , because thou hast sinned thou shalt die ; the other saith , because Christ lives thou shalt live also , John 15 Secondly , And as they are freer , so they are fuller ; fuller of encouragement , fuller of comfort ; the one ( to wit the Law ) looks like Pharaohs seven ill favoured k●●e , more ready to eat one up , then to afford us any food . The other is like the full grape in the cluster , which for certain hath a glorious blessing in it . The one saith , if thou hast sinned , turn again ; the other saith , if thou hast sinned , thou shalt be damned , for all I have a promise in me . Thirdly , They that are of the second , are better then they that are of the first ; and it also appeareth in this . The promises of the Law , through them we have neither faith , nor hope , nor the Spirit conveyed : But through the promises of the Gospel there is all these , 1 Pet. 1. 4. Whereby are given unto us exceeding great and precious promises , that by these we might be partakers of the Divine nature . O therefore let us hold fast the profession of our faith without wavering ; for he is faithful that promised , Heb. 10. 23. In hope of eternal life ( who so ) because God that cannot lie , promised it before the world began , Tit. 1. 2. Fourthly , They that are in this Covenant are in a very happy state ; for though there be several conditions in the Gospel to be done , yet Christ Jesus doth not look that they should be done by man , as man , but by his own Spirit in them , as it is written , Thou hast wrought all our works in us and for us . Is there that condition , they must believe ; why then , he will be both the Author and finisher of their faith , Heb. 12. 2 , 3. Is there also hope to be in his Children , he also doth , and hath given them good hope through his grace , 2 Thes. 2. 26. Again , are the people of God to behave themselves to the glory of God the Father ? The● he will work in them both to will and to do of his own good pleasure , Phil. 2. 13. Fifthly , Again , as he works all our works in us and for us , so also by vertue of this Covenant , we have another nature given unto us . Whereby , or by which we are made willing to be glorifying of God both in our bodies , and in our spirits , which are his , Thy people shall be willing in the day of thy power , 2 Cor. 6. 20. Psal. 110. 3. Sixthly , In the next place , all those that are under this second Covenant , are in a wonderful safe condition : For in case they should slip or fall , after their conversion into some sin or sins , ( for who lives and sins not , Prov. 24. 16. ) yet through the merits and intercession of Christ Jesus , who is their undertaker in this Covenant , they shall have their sins pardoned , their wounds healed , and they raised up again ; which priviledge the children of the first Covenant have not , for if they sin , they are never afterwards regarded by that Covenant . They break my Covenant , and I regarded them not , Heb. 8. 9. But when he comes to speak of the Covenant of Grace , speaking first of the publick person under the name of David , he saith thus , Psal. 89. from the 26. verse to the 37. He shall cry unto me , Thou art my Father , my God , and the rock of my Salvation . Also I will make him my first-born : higher then the kings of the earth . My mercy will I keep for him for evermore , and my Covenant shall stand fast with him . His seed also will I make to endure for ever , and his throne as the days of heaven . If his Children forsake my Law , and walk not in my judgment : If they break my Statutes , and keep not my Commandments ; then will I visit their transgression with the rod , and their iniquity with stripes . Nevertheless my loving kindness will I not break , nor alter the thing that is gone out of my lips . Once have I sworn by my holiness , that I will not lie unto David , His seed shall endure for ever , and his throne as the Sun before me ; it shall be established for ever as the Moon , and as a faithful witness in heaven . My Covenant shall stand fast with him , mark that , As if God had said , I did not make this Covenant with man , but with my Son , and with him I will perform it ; and seeing he hath given me compleat satisfaction , though his Children do through infirmity transgress , yet my Covenant is not therefore broken , seeing he with whom it was made , standeth firm , according to the desire of my heart ; so that my justice that is satisfied , and 〈◊〉 Law hath nothing to say ; for there is no want of perfection in the sacrifice of Christ. If you love your souls and would have them live in the peace of God , to the which you are called in one body , even all Believers ; then I beseech you seriously to ponder , and labour to settle in your souls this one thing , that the New Covenant is not broken by our transgressions , and that because it was not made with us . The reason why the very Saints of God have so many ups and downs in this their travel towards heaven ; it is because they are so weak in the faith of this one thing ; for they think that if they fail of this or that particular performance , if their hearts be dead and cold , and their lusts mighty and strong ; therefore now God is angry , and now be will shut them out of his favour , now the New Covenant is broken , and now Christ Jesus will stand their friend no longer ; now also the devil hath power again , and now they must have their part in the resurrection of damnation ; when alas the Covenant is not for all this never the more broken , and so the Grace of God no more straightned then it was before . Therefore I say , when thou findest that thou art weak here , and sailing there , backward to this good , and thy heart forward to that evil ; then be sure thou keep a steadfast eye on the Mediator of this New Covenant ; and be perswaded , that it is not only made with him , and his part also fulfilled , but that he doth look upon his fulfilling of it , so as not to lay thy sins to thy charge , though he may as a father chastise thee for the same . If his children forsake my Law , and walk not in my judgments . If they break my statutes , and keep not my Commandments ; then will I visit their transgressions with a rod , and their iniquities with stripes . Nevertheless , mark , nevertheless my loving kindness will I not utterly take from him : nor suffer my faithfulness to fail My Covenant will I not break , nor alter the thing that is gone out of my mouth . And what was that ? why , that his seed shall endure for ever , and his throne as the days of Heaven , Psal. 89. 30 , 31 , 32 , 33 , 34 , 35 , 36. Seventhly , Another priviledge that the Saints have by vertue of the New Covenant , is , that they have part of the poss●ssion , or hold of heaven and glory already : and that two manner of ways . First , the divine nature is conveyed from heaven into them . And Secondly , the humane nature ( i. e. ) the nature of man is received up , and entertained in , and hath got possession of Heaven . 1. We have the first-fruits of the spirit ( saith the man of God ) we have the earnest of the spirit which is instead of the whole . Which is the earnest of our inheritance , until the redemption of the purchased possession , unto the praise of his glory , Rom. 8. 8 , 9 , 10 , 11. Eph. 1. 13 , 14. 2. The nature of man , OUR nature is got into glory as the first fruits of man-kind , as a fore-runner to take possession till we all come thither , 1 Cor. 15. 20. For the man born at Bethlem is ascended ( which is part of the lump of mankind ) into glory , as a publick person , as the first-fruits , representing the whole of the Children of God. So that in some sense it may be said , that the Saints have already taken possession of the Kingdom of Heaven , by their Jesus , their publick person ; he being in their room entred to prepare a place for them , John 14. 1 , 2 , 3 , 4 , 5. I beseech you consider , When Jesus Christ came down from glory , it was that he might bring us to glory ; and that he might be sure not to fail , he clothed himself with our nature , as if one should take a piece out of the whole lump instead of the whole , Heb. 2. 14 , 15. ( until the other comes ) and investeth in that glory which he was in before he came down from Heaven : and thus is that saying to be understood , speaking of Christ and Saints , which saith , And ( he ) hath raised us up together , and made us fit together in Heavenly places in Christ Jesus , Eph. 2. 6. Eighthly , Again , not only thus , but all the power of God , 1 Pet. 1. 5. together with the rest of his glorious attributes , are on our side , in that they dwell in our nature , which is th● man Jesus , and doth ingage for us , poor , simple , empty , nothing creatures , as to our eternal happiness . For in him ( that is in the man Christ who is our nature , our head , our root , our flesh , our bone ) dwelleth all the fulness of the God head bodily ; Col. 2. 9 , 10. Mark how they are joyned together , In whom dwelleth the fulness of the God-head . And ye are compleat in him . God dwelleth compleatly in him , and you also are compleatly implanted in him , which is the head of all principality and power , and all this by the consent of the Father . For it hath pleased the Father , that in him should all fulness dwell . Now mark , the God-head doth not dwell in Christ Jesus for himself only , but that it may be in a way of righteousness conveyed to us , for our comfort and help in all our wants . All power is given unto me in Heaven and Earth , saith he , Mat. 28. 18. And then followeth , And lo I am with you alway , even unto the end of the world , Psal. 68. 18. 20. He hath received gifts for men , even for the rebellious , John 1. 16. Of his fulness have we all received , and grace for grace , Col. 1. 9. And this the Saints cannot be deprived of , because the Covenant made with Christ , in every tittle of it was so compleatly fulfilled as to righteousness , both active and passive , that justice cannot object any thing , holiness now can find fault with nothing ; nay , all the power of God cannot shake any thing that hath been done for us by the Mediator of the New Covenant ; so that now there is no Covenant of Works to a Believer , none of the commands , accusations , condemnations , or the least tittle of the Old Covenant to be charged on any of those that are the Children of the Second Covenant , no sin to be charged , because there is no Law to be pleaded , but all is made up by our middle man Christ Jesus . O blessed Covenant ! O blessed Priviledge ! Be wise therefore O ye poor drooping souls that are the sons of this second Covenant . And stand fast in the liberty wherewith CHRIST hath made you free , and be not again intangled ( not terrified in your consciences ) with the yoke of bonbondage ; neither the commands , accusations , or condemnations of the Law of the Old Covenant , Gal. 5. 1 , 2. Object . If it be so , then one need not care what they do , they may sin and sin again , seeing Christ hath made satisfaction . Answ. If I was to point out one that was under the power of the Devil , and going poste haste to hell ( for my life ) I would look no further for such a man , then to him that would make such a use as this of the grace of God. What because Christ is a Saviour , thou wilt be a sinner ; because his grace abounds , therefore thou wilt abound in in . O wicked wretch ! rake hell all over , and surely I think thy fellow will scarce be found : And let me tell thee this before I leave thee , as Gods Covenant with Christ for his Children ( which are of faith ) stands sure , immutable , unrevokable , and unchangeable ; so also hath God taken such a course with thee , that unless thou can'st make God forswear himself , it is impossible that thou shouldest go to heaven , dying in that condition . They tempted me , proved me , and turned the grace of God into laciviousness ( Compare Heb. 3. 9. 10 , 11. ver . with the 1 Cor. 10. Chap. from the 5. verse to the 10. ) So I sware , mark that , So I sware ( and that in my wrath too ) that they should never enter into my rest . No , saith God , if Christ will not serve their turns , but they must have their sins too , take them devil ; if Heaven will not satisfie them , take them hell , devour them hell , scald them , fry them , burn them hell ; God hath more places than one to put sinners into , if they do not like of Heaven , he will fit them with Hell ; if they do not like Christ , they shall be forced to have the Devil . Therefore we must and will tell of the truth of the nature of the Covenant of the grace of God to his poor Saints , for their encouragement , and for their comfort , who would be glad to leap at Christ upon any terms : yet therewith we can tell how through grace , to tell the hogs and sons of this world , what a hogsty there is prepared for them , even such a one that God hath prepared to put the Devil and his Angels into , is fitly prepared for them , Mat. 25. 41. Object . But if Christ hath given God a full and compleat satisfaction , then though I do go on in sin , I need not fear , seeing God hath already been satisfied ; it will be injustice in God to punish for those sins , for which he is already satisfied for by Christ. Answ. Rebell , rebell , there are some in Christ , and some out of him ; they that are in him have their sins forgiven , and they themselves made new creatures , and have the spirit of the Son , which is a holy , loving , self-denying spirit . And they that are thus in Jesus Christ are so far off from delighting in sin , that sin is the greatest thing that troubleth them ; and O how willingly would they be rid of the very thoughts of it , Psal. 119. 113. It is the grief of their souls ( when they are in a right frame of spirit ) that they can live no more to the honour and glory of God , then they do ; and in all their prayers to God , the breathings of their souls is as much for sanctifying grace as pardoning grace , that they might live a holy life ; they would as willingly live holy here , as they would be happy in the world to come , Phil. 3. 6 , 7 , 8 , 9 , 10 , 11 , 12 , 13 , 14 , 15 , 16 , 17 , 18 , 19 , 20 , 21. they would as willingly be cleansed from the filth of sin , as to have the guilt of it taken away ; they would as willingly glorifie God here , as they would be glorified by him hereafter . 2. But there are some that are out of Christ , being under the Law , and as for all those , let them be civil or profane , they are such as God accounts wicked ; and I say , as for those , if all the Angels in Heaven can drag them before the Judgment-seat of Christ , they shall be brought before it to answer for all their ungodly deeds , Jude 15. and being condemned for them , if all the fire in Hell will burn them , they shall be burned there ( if they die in that condition . ) And therefore if you love your souls , do not give way to such a wicked spirit . Let no man deceive yo● with ( such ) vain words ( as to think , because Christ hath made satisfaction to God for sin : therefore you may live in your sins . O no , God forbid that any should think so ) for because of these things cometh the wrath of God upon the children of disobedience , Ephes. 5 6. Thus have I ( Reader ) given thee a brief discourse , touching the Covenant of Works , and the Covenant of Grace , also of the nature of the one , together with the nature of the other . I have also in this Discourse , endeavoured to shew you the condition of them that are under the Law , how sad it is , both from the nature of the Covenant they are under , and also by the carriage of God unto them by that Covenant . And , now because I would bring all into as little a compass as I can , I shall begin with the Use and Application of the whole in as brief a way as I can , desiring the Lord to bless it to thee . And first of all , let us here begin to examine a little touching the Covenant you stand before God in , whether it be the Covenant of Works , or the Covenant of Grace ; and for the right doing of this , I shall lay down this proposition . Namely , that all men naturally come into the world under the first of these , which is called the Old Covenant , or the Covenant of Works , which is the Law. And were all by nature the children of wrath , even as others ; which they could not be , had they not been under the Law ; for there are none that are under the other Covenant , that are still the Children of the wrath but the Children of faith , the Children of the promise , the accepted Children , the Children not of the Bond-man , but of the free , Gal. 4. the 4. last verses . Now here lieth the question . Which of these two Covenants art thou under , soul ? Answ. I hope I am under the Covenant of Grace . Quest. But what ground hast thou to think that thou art under that blessed Covenant ? and not rather under the Covenant of Works , that strict , that soul-damning Covenant ? Answ. What ground , Why , I hope I am . Quest. But what ground hast thou for this thy hope ? For a hope without a ground is like a Castle built in the air , that will never be able to do thee any good , but will prove like unto that spoken of in the eighth of Job , Whose hope shall be cut off , and whose trust shall be ( like ) a spiders web . He shall lean upon his House but it shall not stand , he shall hold it fast ( as thou wouldest thy hope 't is like ) but it shall not endure , Job . 8. 13 , 14 , 15. Answ. My hope is grounded upon the promises , what else should it be grounded upon ? Answ. Indeed to build my hope upon Christ Jesus , upon God in Christ , through the 〈◊〉 , and to have this hope rightly , by the shedding abroad of the love of God in the heart , it is a right grounded hope , Rom. 5. 1 , 2 , 3 , 4 , 5. Quest. But what promises in the Scripture do you find your hope built upon ? And how do you know whether you do build your hope upon the promises in the Gospel , the promises of the New Covenant : and not rather on the promises of the Old Covenant , for there are promises in that as well as in the other ? Answ. I hope that if I do well I shall be accepted ; because God hath said I shall , Gen. 4. 7. Rep. O soul , if thy hope be grounded there , thy hope is not grounded upon the Gospel promises , or the New Covenant , but verily upon the old ; for these words was spoken to Cain , a Son of the Old Covenant ; and they themselves are the tenour and scope of that , for that runs thus . Do this and thou shalt live . The man that doth these things shall live by them . If thou do well , thou shalt be accepted , Levit. 18. 5. Ezek. 20. 11. Rom. 10. 5. Gal. 3. 12. Gen. 4. 7. Rep. Why , truly if a mans doing well , and living well , and his striving to serve God as well as he can , will not help him to Christ , I do not know what will ; I am sure sinning against God will not . Quest , Did you never read that Scripture , which saith , Israel which followed after the Law of righteousness , hath not attained to the Law of righteousness ? Rom. 9. 30 , 31 , 32. Object . But doth not the Scripture say , Blessed are they that keep his Commandments , that they may have right to the tree of life , Rev. 22. 14. Answ. There is first therefore to be enquired into , whether to keep his Commandments , be to strive to keep the Law , as it is a Covenant of Works ; or whether it be meant of the great Commandments of the New Testament , which are cited , 1 John 3. 22 , 23. And whatsoever we ask we receive of him , because we keep his Commandments , and do those things that are pleasing in his sight . But what do you mean John ? do you mean the Covenant of the Law , or the Covenant of the Gospel ? Why , This is his Commandment ( saith he ) that we should believe on the name of his Son Jesus Christ , and to love one another ( as the fruits of this faith ) as he gave us Commandment . If it be the Old Covenant , as a Covenant of Works , then the Gospel is but a lost thing . If it were of Works , then no more of Grace ; therefore it is not the Old Covenant , as the Old Covenant . Quest. But what do you mean by these words , the Gld Covenant , as the Old Covenant ? explain your meaning . Answ. My meaning is , that the Law is not to be looked upon for life , so as it was handed out from Mount Sinai , if ever thou wouldest indeed be saved , though after thou hast faith in Christ , thou mayest and must solace thy self in it , and take pleasure therein , to express thy love to him , who hath already saved thee by his own blood , without thy obedience to the Law , either from Sinai , or elsewhere . Q●●st Do you think that I do mean that my righteousness will save me , without Christs ? if so , you mistake me , for I think not so : but this I say , I will labour to do what I can , and what I cannot do Christ will do for me . Answ. Ah poor soul , this is the wrong way too , for this is to make Christ but a piece of a Saviour , thou wilt do something , and Christ shall do the rest , thou wilt set thy own things in the first place , and if thou wantest at last , then thou wilt borrow of Christ , thou art such a one that doest Christ the greatest injury of all . First , in that thou doest undervalue his merits , by preferring of thy own works before his . And secondly , by mingling of his works , thy dirty ragged righteousness with his . Quest. Why , would you have us do nothing ? would you have us make Christ such a drudge as to do all , while we sit idling still ? Answ. Poor soul thou mistakest Jesus Christ , in saying thou makest him a drudge , in letting him do all : I tell thee he counts it a great glory to do all for thee , and it is a great dishonour unto him , for thee so much as to think otherwise . And this the Saints of God that have experienced the work of Grace upon their souls do count it also the same , Rev. 5. 9. Saying , thou art worthy to take the book , and to open the seals thereof , ver . 12. Worthy is the Lamb that was slain , to receive power and riches , and wisdom , and strength , and honour , and glory , and blessing , And why so ? read again the 9. ver . For thou wast slain and hast redeemed us to God by thy ( own ) blood . See also Ephes. 1. 6 , 7. To the praise of the glory of his grace : In whom we have redemption through his blood . Rep. All this we confess that Jesus Christ died for us : but he that thinks to be saved by Christ , and liveth in his sins , shall never be saved . Answ. I grant that . But this I say again , a man must not make his good doings the lowest round of the ladder , by which he goeth to Heaven ; that is , he that will , and shall go to Heaven , must wholly and alone , without any of his own things , venture his precious soul upon Jesus Christ and his merits . Quest. What , and come to Christ as a sinner ? Answ. Yea , wit● all thy sins upon thee , even as filthy as ever thou canst . Quest. But is not this the way to make Christ to loath us ? You know when Children fall down in the dirt , they do usually before they go home , make their cloaths as clean as they can , sor fear their Parents should chide them , and so I think should we ? Answ. This comparison is wrongly applied , if you bring it to shew us how we must do when we come to Christ. He that can make himself clean , hath no need of Christ ; for the whole , the clean , and righteous , have no need of Christ , but those that are foul and sick Physicians you know if they love to be honoured , they will not bid the Patients first make themselves whole , and then come to them : no , but bid them come with their sores all running on them , as the woman with her bloody issue , Mark 5. And as Mary Magdalen with her Belly full of Devils , and the Leppers all scabbed , and that is the right coming to Jesus Christ. Reply . Well , I hope that Christ will save me , for his promises and mercy is very large , and as long as he hath promised to give us life , I fear my state the less . Answ. It is very true , Christs promises are very large , blessed be the Lord for ever , and also so is his mercy ; but notwithstanding all that , there is many go in at the broad gate ; and therefore I say your business is seriously to enquire whether you are under the first or second Covenant ; for unless you are under the second , you will never be regarded of the Lord , for as much as you are a sinner , Heb. 89. And the rather , because if God should be so good to you as to give you a share in the second , you shall have all your sins pardoned ; and for certain have eternal life , though you have been a great sinner . But do not expect that thou shalt have any part or share in the large promises and mercy of God , for the benefit and comfort of thy poor soul , whilst thou art under the Old Covenant , because , so long thou art out of Christ , through whom God conveyeth his mercy , grace , and love to sinners . For all the promises of God in him are yea , and in him , Amen . Indeed his mercy , grace and love , is very great , but it 's treasured up in him , given forth in him , through him . But God who is rich in mercy , for his great love wherewith he loved us — that he might shew the exceeding riches of his grace : But which way ? In his kindness towards us through Christ Jesus . But out of Christ thou shalt find God , a just God , a sin revenging God , a God that will by no means spare the guilty ; and be sure , that every one that is found out of Jesus Christ , will be found guilty in the Judgment day , upon whom the wrath of God shall smoke to their eternal ruine . Now therefore consider of it , and take the counsel of the Apostle in 2 Cor. 13. 5. Which is to examine thy self whether thou art in the faith , and to prove thy own self , whether thou hast received the Spirit of Christ in●● thy soul , whether thou hast been converted , whether thou hast been born again , and made a new creature , whether thou hast had thy sins washed away in the blood of Christ , whether thou hast been brought from under the Old Covenant into the New ; and do not make a slight examination , for thou hast a precious soul , either to be saved or damned . And that thou mayest not be deceived , consider that it is one thing to be convinced , and another to be converted ; one thing to be wounded , and another to be killed ; and so to be made alive by the faith of Jesus Christ. When men are killed they are killed to all things they lived to before , both sin and righteousness , as all their old faith , and supposed grace , that they thought they had . Indeed the Old Covenant will shew thee that thou art a sinner , and that a great one too ; but the Old Covenant , the Law , will not shew thee without the help of the spirit that thou art without all grace by nature : no , but in the midst of thy troubles thou wilt keep thy self from coming to Christ , by perswading thy soul , that thou art come already , and hast some grace already . O therefore be earnest in begging the spirit , that thy soul may be enlightned , and the wickedness of thy heart discovered , that thou mayest see the miserable state that thou art in , by reason of sin and unbelief , which is the great condemning sin : and so in a sight and sense of thy sad condition ( if God should deal with thee in severity according to thy deservings ) do thou cry to God for faith in a Crucified Christ , that thou mayest have all thy sins washed away in his blood , and such a right work of grace wrought in thy soul , that may stand in the Judgment-day . Again secondly , In the next place , you know I told you that a man might go a great way in a profession , and have many excellent gifts , so as to do many wondrous works , and yet be but under the Law ; from hence you may learn , not to judge your selves to be the children of God , 1 Cor. 1. because you may have some gifts of knowledge or understanding more than others : no , for thou mayest be the knowingest man in all the Countrey , as to head-knowledge , and yet be but under the Law , and so consequently under the ●urse , notwithstanding that . Now seeing it is so , that men may have all this and yet perish ; then what will become of those that do no good at all , and have no understanding , neither of their own sadness , nor of Christs mercy . O sad ! Read with understanding , Isa. 27. 11. Therefore he that made them will have mercy on them , and he that formed them , will shew them no favour . See also 2 Thes. 1. 8 , 9. Now there is one thing , which for want of , most people do miscarry in a very sad manner ; and that is because they are not able to distinguish between the nature of the Law , and the Gospel . O people , people , your being blinded here , as to the knowledge of this , is one great cause of the ruining of many : As Paul saith , While Moses is read , or while the Law is discovered , the vail is over their hearts , 2 Cor. 3. 15. that is , the vail of ignorance is still upon their hearts , so that they cannot discern either the nature of the Law , or the nature of the Gospel , they being so dark and blind in their minds , as you may see , if you compare it with Chap. 4. 3 , 4. And truly I am confident , that were you but well examined , I doubt many of you would be found so ignorant , that you would not be able to give a word of right answer concerning either the Law , or the Gospel . Nay my Friends , set the case one should ask you what time you spend , what pains you take , to the end you may understand the nature and difference of these two Covenants ; would you not say ( if you should speak the truth ) that you did not so much as regard whether there was two or more ? would you not say , I did not think of Covenants or study the nature of them ? I thought that if I had lived honestly , and did as well as I could , that God would accept of me , and have mercy upon me , as he had on others . Ah friends , this is the cause of the ruine of thousands , for if they are blinded to this , both the right use of the Law , and also of the Gospel , is hid from their eyes ; and so for certain they will be in danger of perishing most miserably , ( poor souls that they are ) unless God of his meer mercy and love , doth rend the vail from off their hearts ; the vail of ignorance , for that is it which doth keep these poor souls in this besetted and blindfolded condition , in which if they dye , they may be lamented for , but not helped ; they may be pittied , but not preserved from the stroak of Gods everlasting vengeance . In the next place , if you would indeed be delivered from the first into the second Covenant . I do admonish you to the observing of these following particulars . First , Have a care that you do not content your selves , though you do good works ( that is , which in themselves are good ) in , and with a Legal Spirit , which are done these ways as followeth . First , If you do any thing commanded in Scripture , and in your doing of it , do think that God is well pleased therewith , because you , as you are religious men do do the same : upon this mistake was Paul himself in danger of being destroyed ; for he thought because he was zealous , and one of the strictest sect for Religion , therefore God would have been good unto him , and have accepted his doings , as it is clear , for he counted them his gain , Philipians 3. 4 , 5 , 6 , 7 , 8. Now this is done thus . When a man doth think , that because he thinks he is more sincere , more liberal , with more difficulty , or to the weakning of his estate ; I say , if a man because of this , doth think that God accepteth his labour , it is done from an Old Covenant Spirit . Again , Some men they think that they shall be heard , because they have prayer in their families , because they can pray long , and speak expressions , or express themselves excellently in prayer , that because they have great enlargements in prayer : I say , that therefore to think that God doth delight in their doings , and accept their works , this is from a Legal Spirit . Again , Some men think , that because their Parents have been religious before them , and have been indeed the people of God , they think if they also do as to the outward observing of that which they learned from their fore-runners , that therefore God doth accept them : but this also is from a wrong spirit ; and yet how many are there in England at this day , that think the better of themselves , meerly upon that account , I , and think the people of God ought to think so too ; not understanding that it is ordinary , for an Eli to have an Hophni and a Phin●has , both sons of Belial : Also a good Samuel to have a perverse off-spring ; likewise David an Absalom . I say , their being ignorant of , or else negligent in regarding this , they do think that because they do spring from such and such , as the Jews in their generations did , that therefore they have a priviledge with God more than others , when there is no such thing , John 8 33 , 34 , 35. Mat. 3. 7 , 8 , 9. but for certain , if the same faith be not in them , which was in their fore-runners , to lay hold of the Christ of God , in the same spirit as they did , they must utterly perish , for all their high conceits that they have of themselves . Secondly , When People come into the presence of God , without having their eye upon their Divine Majesty , through the flesh and blood of the Son of Mary , the Son of God ; then also do they come before God , and do whatsoever they do from a Legal Spirit , an old Covenant Spirit . As for instance , you have some people , 't is true , they will go to Prayer ( in appearance very fervently ) and will plead very hard with God , that he would grant them their desires , pleading their want , and the abundance thereof ; they will also plead with God his great mercy , and also his free promises : but yet they neglecting the aforesaid Body , or Person of Christ , the righteous Lamb of God , to appear before him in : I say , in thus doing , they do not appear before the Lord , no otherwayes then in an old Covenant Spirit ; for they go to God only as a merciful Creator , and they themselves as his Creatures : not as he is their Father in the Son , and they his children by Regeneration through the Lord Jesus . I , and though they may call God their Father in the Notion ( not knowing what they say , only having learned such things by tradition ) as the Pharisees did ; yet Christ will have his time to say to them , even to their faces , as he did once to the Jews , Your father ( for all this your profession ) is the Devil , to their own grief and everlasting misery , John 8. 44. The third thing that is to be observed , if we would not be under the Law , or do things in a Legal Spirit is this : to have a care that we do none of the works of the holy Law of God , for life , or acceptance with him ; no , nor of the Gospel neither . To do the works of the Law , to the end we may be accepted of God , or that we may please him , and to have our desires of him , is to do things from a Legal or old Covenant-Spirit , and that is expresly laid down , where it is said , To him that worketh , is the reward not reckoned of grace , but of debt ; that is , he appears before God through the Law , and his obedience to it , ( Rom. 4. 4 , 5. ) And again , though they be in themselves Gospel-Ordinances , as baptism , breaking of bread , hearing , praying , meditating , or the like : yet , I say , if they be not done in a right Spirit , they are thereby used as a hand by the Devil , to pull thee under the Covenant of Works ; as in former times he used circumcision , which was no part of the Covenant of Works , the ten Commands , but a Seal of the righteousness of Faith ; yet , I say , they being done in a Legal Spirit , the Soul was thereby brought under the Covenant of Works , and so most miserably destroyed unawares to it self , and that because there was not a right understanding of the nature and terms of the said Covenants . And so it is now . Souls being ignorant of the nature of the old Covenant , do even by their subjecting to several Gospel-ordinances , run themselves under the old Covenant , and fly off from Christ , even when they think they are a coming closer to him : ( O miserable ! ) If you would know when or how this is done , whether in one particular or more , I shall shew you as followeth . 1. That man doth bring himself under the Covenant of Works , by Gospel-Ordinances , when he cannot be persuaded that God will have mercy upon him , except he do yield obedience to such or such a particular thing commanded in the Word : this is the very same spirit that was in the false brethren spoken of , ( Asts 15. Gal. the whole Epistle ) whose judgement was , that unless such and such things were done they could not be saved . As now a days we have also some that say , unless your Infants be baptized , they cannot be saved ; and others say , unless you be rightly baptized , you have no ground to be assured that you are believers , or members of Churches ; which is so far off from being so good as a Legal Spirit , that it is the Spirit of Blasphemy ; as is evident , because they do reckon that the Spirit , Righteousness , and Faith of Jesus , and the confession thereof , is not sufficient to declare men to be members of the Lord Jesus ; when on the other side , though they be rank hypocrites , yet if they do yield an outward subjection to this or that , they are counted presently communicable members ; which doth clearly discover , that there is not so much honour given to the putting on the righteousness of the Son of God , as there is given to that which a man may do , and yet go to hell within an hour after ; nay , in the very doing of it , doth shut himself for ever from Jesus Christ. 2. Men may do things from a Legal or Old Covenant-Spirit , when they content themselves with their doing of such and such a thing ; as prayers , reading , hearing , baptism , breaking of bread , or the like ; I say , when they can content themselves with the thing done , and sit down at ease and content , because the the thing is done . As for instance , some men , they being persuaded that such and such a thing is their duty , and that unless they do do it , God will not be pleased with them , nor suffer them to be heirs of his kingdom ; they from this spirit do rush into , and do the thing , which being done , they are content , as being persuaded , that now they are without doubt in a happy condition , because they have done such things , like unto the Pharisee , who because he had done this and the other thing , said therefore , in a bragging way , Lord , I thank thee that I am not as this Publican ; for I have done thus and thus : when alas , the Lord gives him never a good word for his labour , but rather a reproof . 3. That man doth act from a Legal Spirit , who maketh the strictness of his walking the ground of his assurance for eternal life . Some men , all the ground they have to believe that they shall be saved , it is , because they walk not so loose as their neighbours , they are not so bad as others are , and therefore they question not but that they shall do well ; now this is a false ground , and a thing that is verily Legal , and savours only of some slight and shallow apprehensions of the Old Covenant ( I call them shallow apprehensions , ) because they are not right and sound , and are such as will do the Soul no good , but beguile it , in that the knowledge of the nature of this Covenant doth not appear to the Soul , only some commanding power it hath on the Soul , which the Soul endeavouring to give up it self unto , it doth find some peace and content , and especially if it find it self to be pretty willing to yield it self to its commands ; and is not this the very ground of thy hoping that God will save thee from the wrath to come ? If one should ask thee what ground thou hast to think thou shalt be saved ; wouldst thou not say ? truly because I have left my sins and because I am more inclinable to do good , and to learn , and get more knowledge , I endeavour to walk in Church order ( as they call it ) and therefore I hope God hath done a good work for me , and I hope will save my soul. Alas , alas , this is a very trick of the Devil , to make Souls build the ground of their salvation upon this their strictness , and abstaining from the wickedness of their former lives , and because they desire to be stricter , and stricter . Now if you would know such a man or woman , you shall find them in this frame ; namely , when they think their hearts are good then they think also that Christ will have mercy upon them : but when their corruptions work , then they doubt and scruple , untill again they have their hearts more ready to do the things contained in the Law and Ordinances of the Gospel . Again , such men do commonly chear up their hearts , and encourage themselves still to hope all shall be well , and that because they are not so bad as the rest , but more inclinable than they , saying , I am glad I am not as this Publican , but better than he , more righteous than he , Luke 18. 11. 4. That is a Legal and Old Covenant-Spirit , that secretly persuades the Soul , that if ever it will be saved by Christ , it must first be ●itted for Christ , by its getting of a good heart and good intentions to do this and that for Christ : I say , that the Soul when it comes to Christ may not be rejected , or turned off , when indeed and in truth , this is the very way for the Soul to turn it self from Jesus Christ , instead of turning to him ; for such a Soul looks upon Christ , rather to be a painted Saviour or a Cipher , then a very , and real Saviour . Friend , if thou canst fit thy self , what need hast thou of Christ ? If thou canst get qualifications to carry to Christ , that thou mightest be accepted , thou doest not look to be accepted in the beloved . Shall I tell thee ? thou art as if a man should say , I will make my self clean , and then I will go to Christ that he may wash me ; or like to a man possessed , that will first cast the Devils out of himself , and then come to Christ for cure for him . Thou must therefore , if thou wilt so lay hold of Christ , as not to be rejected by him , I say thou must come to him as the basest in the world , more fitter to be damned , if thou hadst thy right , then to have the least smile , hope , or comfort from him : come with the fire of hell in thy conscience ; come with thy heart hard , dead , cold , full of wickedness and madness against thy own Salvation ; come as renouncing all thy tears , prayers , watchings , fastings ; come as a blood-red sinner ; do not stay from Christ , till thou hast a greater sense of thy own misery , nor of the reality of Gods mercy ; do not stay while thy heart is softer , and thy spirit in a better frame , but go against thy mind , and against the mind of the Devil and Sin , throw thy self down at the foot of Christ , with a halter about thy neck , and say , Lord Jesus , hear a sinner , a hard-hearted sinner , a sinner that deserveth to be damned , to be cast to hell ; and resolve never to return , or to give over crying unto him , till thou do find that he hath washed thy Conscience from dead works with his blood vertually , and clothed thee with his own righteousness , and made thee compleat in himself ; this is the way to come to Christ. The Use for the second Doctrine . Now a few words to the second Doctrine , and so I shall draw towards a conclusion ; The Doctrine doth contain in it very much comfort to thy Soul , who art a new Covenant man , or one of those who art under the New Covenant . There is first pardon of sin . And secondly , the manifestation of the same . And thirdly , a power to cause thee to persevere through Faith to the very end of thy life . There is first pardon of sin , which is not in the Old Covenant ; for in that there is nothing but commands , and if not obeyed , condemned . O , but there is pardon of sin , even of all thy sins , against the first and second Covenant , under which thou art , and that freely , upon the account of Jesus Christ the righteous , he having in thy name , nature , and in the room of thy person , fulfilled all the whole Law in himself for thee , and freely giveth it unto thee : O , though the Law be a ministration of death and condemnation , yet the Gospel , under which thou art , is the ministration of life and salvation , 2 Cor. 3. 6 , 7 , 8 9. Though they that live and dye under the first Covenant , God regardeth them not , Heb. 8. 9. Yet they that are under the second are as the apple of his Eye , Deut. 32. 10. Psal. 17. 8. Zech. 2. 8. Though they that are under the first , the Law , are called to blackness , and darkness , and tempest , the sound of a Trumpet , and a burning Mountain , which sight was so terrible , that Moses said , I exceedingly fear , and quake , Heb. 12. 18 , 19 , 20 , 21. Yet you are come unto Mount Sion , to the City of the living God , to the heavenly Jerusalem , and to an innumerable company of Angels . To the general assembly and Church of the first born , whose names are written in heaven , and to God the judge of all , and to the spirits of just men made perfect ; And to Jesus ( to blessed Jesus ) the Mediator of the New Covenant , and to the blood of sprinkling ▪ which speaketh betten things than that of Abel . Heb. 12. 22 , 23 , 24. even forgiveness of sins , Eph. 1. 7. 2. The Covenant that thou art under doth allow of Repentance , in case thou chance to slip or fall , by sudden Temptation , ( Rev. 2. 5. ) but the Law allows of none , ( Gal. 3. 10. ) The Covenant that thou art under allows thee strength also : but the Law is only a sound of words , commanding Words , but no Power is given by them to fulfill the things commanded , Heb. 12. 19. Thou that art under this second , art made a Son ; but they that are under that first , are Slaves and Vagabonds , Gen. 4. 12. Thou that art under this hast a Mediator , that is to stand between Justice and thee , 1 Tim. 2. 5. But they under the other , their Mediator is turned an Accuser , and speaketh most bitter things against their Souls , John 5. 45. Again , the way that thou hast into Paradise , is a new and living way ; mark , a living way , Heb. 10. 20. But they that are under the Old Covenant , their way into Paradise is a killing and destroying way , Gen. 3. 24. Again , thou hast the Righteousness of God to appear before God withall , Phil. 3. 9. But they under the Old Covenant have nothing but the Righteousness of the Law , which Paul counts dirt and dung , Phil. 3. 7 , 8. Thou hast that which will make thee perfect ; but the other will not do so , Heb. 7. 19. The Law makes nothing perfect ; but the bringing in of a better Hope ( which is the Son of God ) did , by which we draw nigh to God. 3. The New Covenant promiseth thee a new Heart , ( as I said before ) Ezek. 36. 26. but the Old Covenant promiseth none ; and a new Spirit , but the Old Covenant promiseth none . The New Covenant conveyeth Faith , Gal. 3. but the Old one conveyeth none . Through the New Covenant the Love of God is conveyed into the Heart , Rom. 5. but through the Old Covenant there is conveyed none of it savingly through Jesus Christ. The New Covenant doth not only give a Promise of Life , but also with that , the assurance of Life ; but the old one giveth none . The old Covenant wrought Wrath in us , and to us , Rom. 4. 15. but the new one worketh Love , Gal. 5. 6. Thus much for the first use . Secondly , As all these , and many more Priviledges , do come to thee through , or by the New Covenant ; and that thou mightest not doubt of the Certainty of these glorious Priviledges , God hath so ordered it , that they do all come to thee by way of Purchase being obtained for thee , ready to thy hand , by that one Man Jesus , who is the Mediator , or the Person that hath principally to do , both with God and thy Soul , in the things pertaining to this Covenant : so that now thou mayest look on all the glorious things that are spoken of in the New Covenant , and say , all these must be mine ; I must have a share in them ; Christ hath purchased them for me , and given them to me . Now I need not to say , O! but how shall I come by them ? God is holy , I am a sinner ; God is just , and I have offended : no , but thou mayest say , though I am vile and deserve nothing , yet Christ is holy , and he deserveth all things ; though I have so provoked God by breaking his Law , that he could not in justice look upon me , yet Christ hath so gloriously paid the debt , that now God can say , Welcome Soul , I will give thee grace , I will give thee glory , thou shalt lie in my bosom , and go no more out ; my Son ha●●●leased me , he hath satisfied the loud cries o●●he Law and Justice , that called for speedy vengeance on thee . He hath fulfilled the whole Law , he hath brought in everlasting righteousness , he hath overcome the Devil , he hath washed away thy sins with his most precious blood , he hath destroyed the power of death , and triumphs over all the Enemies . This he did in his own person , as a common Jesus , for all persons , in their stead , even for so many as shall come in to him ; for his victory I give to them , his righteousness I give to them , his merits I bestow on them , and look upon them holy , harmless , undefiled , and for ever comely in my Eye , through the victory of the Captain of their Salvation . And that thou mayest indeed and in truth , not only hear and read this glorious Doctrine , but be found one that hath the life of it in thy heart , thou must be much in studying of the two Covenants ; the nature of the one and the nature of the other , and the conditions of them that are under them both . Also thou must be well grounded in the manner of the Victory and Merits of Christ , how they are made thine . And here thou must in the first place believe , that the Babe that was Born of Mary , lay in a Manger at Bethlehem , in the time of Caesar Augustus ; that he , that Babe , that Child , was the very Christ. Secondly , thou must believe that in the days of Tibereas Caesar , when Herod was Tetrarch of Galilee , and Pontius Pilate Governour of Judea , that in those days he was crucified , or hanged on a tree between two Thieves , which by computation , or according to the best account , is above sixteen hundred years since . Thirdly , thou must also believe , that when he did hang upon that Cross of Wood , on the Mount Calvary , that then he did dye there * for the sins of those that did dye before he was Crucified , also for their sins that were alive at the time of his Crucifying , and also , that he did by that one death give satisfaction to God for all those that should be born and believe in him after his death , even unto the Worlds end . I say , this thou must believe upon pain of eternal Damnation , that by that one death , that when he did dye , he did put an end to the curse of the Law and Sin , and at that time by his death on the Cross , and by his Resurrection out of Joseph's Sepulchre , he did bring in a sufficient Righteousness to clothe thee withall compleatly . For by one offering he hath for ever perfected them that are sanctified , not that he should often offer himself ; for then must he often have suffered since the foundation of the World : but now ONCE in the end of the World hath he appeared to put ( or do ) away Sin by the sacrifice of himself . Namely , when he hanged on the Cross. For it is by the offering up of the Body of ( this blessed ) Jesus Christ ONCE for all . Indeed , other Priests may offer oftentimes Sacrifices and Offerings which can never take away Sins ; but this Man ( this Jesus , this annointed and appointed sacrifice ) when he had offered ONE sacrifice for sins , for ever sat down on the right hand of God. But because thou in thy pursuit after the faith of the Gospel wilt be sure to meet with devils , hereticks , particular corruptions , as unbelief , ignorance , the spirit works , animated on by suggestions , false conclusions , with damnable doctrines , I shall therefore briefly , besides what hath been already said , speak a word or two more before I leave thee , of further advice , especially concerning these two things . First , How thou art to conceive of the Saviour . Secondly , How thou art to make application of him . First , For the Saviour , thou must look upon him to be very God and very Man ; not man only , nor God only , but God and Man in one Person , both natures joyned together , for the putting of him in a capacity to be a suitable Saviour : suitable , I say , to answer both sides and parties with whom he hath to do in the office of his Mediatorship , and being as a Saviour . Secondly , Thou must not only do this , but thou must also consider and believe , that even what was done by Jesus Christ , it was not done by one nature without the other : but thou must consider that both natures , both the God-head and the man-hood did gloriously concur and joyn together in the undertaking of the Salvation of our Bodies and Souls ; not that the God-head undertook any thing without the Man-hood , neither did the Man-hood do any thing without the Vertue and Union of the God head ; and thou must of Necessity do this , otherwise thou canst not find any sound ground and footing for thy Soul to rest upon . For if thou look upon any of these asunder , that is to say , the God-head without the Man-hood , or the Man-hood without the God-head , thou wilt conclude that what was done by the God-head , was not done for man , being done without the Man-hood ; or else , that that which was done with the Man-hood could not answer Divine Justice , in not doing what it did , by the Vertue and in Union with the God-head ; for it was the God-head that gave Vertue and Value to the suffering of the Man-hood , and the Man-hood being joyned therewith , that giveth us an interest into the heavenly glory and comforts of the God-head . What ground can a man have to believe that Christ is his Saviour , if he do not believe that he suffered for Sin in his Nature . And what ground also can a man have to think that God the Father is satisfied , being infinite , if he believe not also that he who gave the satisfaction was equal to him who was offended . Therefore , Beloved , when you read of the offering of the Body of the Son of Man for our Sins , then Consider , that he did it in Union with , and by the help of the eternal God-head . How much more shal● the Blood of Christ , who , through the eternal Spirit , offered himself without spot to God , purge your Consciences from dead Works , &c. And when thou readest of the glorious Works and ●plendour of the God-head in Christ , the●● consider that all that was done by the God-head , it was done as it had union and communion with the Man-hood . And then thou shalt see that the Devil is overcome by God-man , Sin , Death , Hell , the Grave , and all overcome by Jesus , God-man , and then thou shalt find them overcome indeed . They must need●●e overcome when God doth overcome them ; and we have good ground to hope the Victory is ours , when in our Nature they are overcome . 2. The second thing is , how to apply , or to make application of this Christ to the Soul. And for this there is to be considered the following particulars . First , that when Jesus Christ did thus appear , being born of Mary , he was looked upon by the Father , as if the sin of the whole World was upon him ; ●ay further , God did look upon him , and account him the Sin of Man. He hath made him to be Sin for us , 2 Cor. 5. 21. That ●●is God made his Son Jesus Christ our Sin , or reckoned him to be , not only a Sinner ; but the very bulk of Sin of the whole World , and condemned him so severely as if he had been nothing but Sin. For what the Law could not do , in that it was weak through the flesh , God sent forth his Son in the likeness of sinful flesh and for Sin condemned Sin in the flesh . That is , for our Sins condemned his Son Jesus Christ : as if he had indeed and in truth been our very Sin , and yet altogether without Sin , 2 Cor. 5. 21. Rom. 8. 3. Therefore , as to the taking away of thy Curse , thou must reckon him to be made Sin for thee . And as to his being thy Justification , thou must reckon him to be thy Righteousness for , saith the Scripture , He ( that is God ) hath made HIM to be SIN for us , though he knew no Sin , that WE might be made the RIGHTEOUSNESS of God in HIM . Secondly , Consider for whose sake● all this glorious design of the Father and the Son was brought to pass , and that you shall find to be for Man , for sinful Man , 2 Cor. 8. 9. Thirdly , The terms on which it is made ours ; and that you will find to be a free gift , meerly arising from the tender-heartedness of God. You are justified freely by his Grace through the Redemption that is in Christ , whom God hath set forth to be a Propitiation through Faith in his Blood , &c. Fourthly , How men are to reckon it theirs , and that is upon the same terms which God doth offer it , which is freely , as they are worthless and undeserving Creatures , as they are without all good , and also unable to do any good . This , I say , is the right way of applying the merits of Christ to thy Soul , for they are freely given to thee a poor Sinner , nor for any thing that is in thee , or done by thee ; but freely , as thou art a Sinner , and so standest in absolute need thereof . And Christian , thou art not in this thing to follow thy sense and feeling : but the very Word of God. The thing that doth do the People of God the greatest injury , it is their too little hearkning to what the Gospel saith , and their too much giving credit to what the Law , Sin , the Devil , and Conscience saith : and upon this very ground to conclude , that because there is the certainty of guilt upon the Soul , therefore there is also for certain , by Sin. Damnation to be brought upon the Soul. This is now to set the Word of God aside and to give credit to what is sormed by the contrary : but thou must give more credit to one syllable of the written Word of the Gospel , than thou must give to all the Saints and Angels in Heaven and Earth ; much more than to the Devil and thy own guilty Conscience . Let me give you a Parable . There was a certain man that had committed Treason against his King ; but , for as much as the King had Compassion upon him , he sent him by the hand of a faithful Messenger , a Pardon under his own Hand and Seal : but in the Countrey where this poor man dwelt , there was also many that sought to trouble him , by often putting of him in mind of his Treason , and the Law that was to be executed on the Offender . Now which way should this man so honour his King , but as believing his Hand-writing , which was the Pardon : certainly he would honour him more by so doing , than to regard all the Clamours of his Enemies continually against him . Just thus it is here , thou having committed Treason against the King of Heaven , he , through Compassion for Christs sake , hath sent thee a Pardon : but the Devil , the Law , and thy Conscience , do continually seek to disturb thee ; by bringing thy Sins afresh into thy remembrance : But now , wouldest thou honour thy King , why then , He that believeth the RECORD that God hath given of his Son , hath set to his SEAL that God is true . And this is the Record , that God hath given to US eternal Life : and this Life is in his Son. 1 Joh. 5. 11 , 12. And therefore , my Brethren , seeing God our Father hath sent us damnable Traitors a Pardon from Heaven ( even all the Promises of the Gospel ) and also hath sealed to the certainty of it with the heart-blood of his dear Son : let us not be daunted , though our Enemies with terrible Voices do bring our former life never so often into our Remembrance . Object . But , saith the Soul , how if after I have received a Pardon I should commit Treason again ? What should I do then ? Answ. Set the case thou hast committed abundance of Treason , he hath by him abundance of Pardons . Let the wicked forsake his way , and the unrighteous man his thoughts , and let him return to the Lord , and he will have mercy upon him , and to our God , for he will abundantly pardon . Sometimes I my self have been in such a straight , that I have been ( almost ) driven to my Wits ends with a sight and sense of the greatness of my sins : but calling to mind that God was God in his Mercy , Pitty , and Love , as well as in his Holiness , Justice , &c. And again , considering the ability of the satisfaction that was given to Holiness and Justice , to the end there might be way made for Sinners to lay hold of this Mercy ; I say , I considering this , when tempted to doubt and despair , I have answered in this manner . Lord , here is one of the greatest Sinners that ever the the ground bare . A Sinner against the Law , and a Sinner against the Gospel . I have sinned against Light , and I have sinned against Mercy ; and now Lord , the guilt of them breaks my heart , the Devil also he would have me despair , telling of me that thou art so far from hearing my Prayers in this my distress , that I cannot anger thee worse , then to call upon thee ; for , saith he , thou art resolved for ever to damn and not to grant me the least of thy favour : yet Lord. I would fain have forgiveness . And thy word , though much may be inferred from it against me ; yet it saith , If I come unto thee thou wilt in no wise cast me out . Lord , shall I honour thee most by believing thou canst pardon my Sins , or by believing thou canst not ? Shall I honour thee most by believing thou wilt pardon my Sins , or by believing thou wilt not ? Shall I honour the Blood of thy Son also by despairing , that the vertue thereof is not sufficient , or by believing that it is sufficient to purge me from all my blood-red and crimson Sins surely , thou that couldest find so much Mercy as to pardon Manasseh , Mary Magdalen , the three thousand Murderers , persecuting Paul , Murderous and Adulterous David , and blaspheming Peter , thou that offeredst Mercy to Simon Magus , a Witch , and didst receive the Astrologers and Conjurers in the nineteenth of Acts , thou hast Mercy enough for one poor sinner . Lord , set the case my Sins were bigger than all these , and I less deserved Mercy than any of these : yet thou hast said in thy word , that he that cometh to thee , thou wilt , in no wise cast out . And God hath given comfort to my Soul , even to such a Sinner as I am : and I tell you , there is no way so to honour God , and to beat out the Devil , as to stick to the truth of Gods Word , and the merits of Christs Blood by believing . When Abraham believed ( even against hope and reason ) he gave Glory to God , Rom. 4. And this is our Victory , even our Faith. Believe , and all things are possible to you . He that believeth shall be saved . He that believeth on the Son hath everlasting Life , and shall never perish , neither shall any man pluck them out of my Fathers Hands 1. Joh. 5. 4. And if thou dost indeed believe this , thou wilt not only confess him as the Quakers do ; That is , that he was born at Bethlehem of Mary , suffered on Mount Calvary under Pontius Pilate , was Dead and Buried , Rose again , and Ascended , 〈◊〉 . For all this they confess , and in the midst of their confession they do verily deny that his Death on that Mount Calvary did give satisfaction to God for the Sins of the World ; and that his Resurrection out of Josephs Sepulchre , is the cause of our Justification in the sight of God , Angels , and Devils : But , I say , if thou dost believe these things indeed , thou dost believe that then , so long ago , even before thou wast born , he did bear thy Sins in his own Body , which then was Hanged on the Tree , ( and never before nor since ) that thy old Man was then Crucified with him , namely , in the same Body then Crucified , ( see 1 Pet. 2. 24. and Rom. 6. 6. ) This is non-sense to them that believe not : but if thou do indeed believe , thou seest it so plain , and yet such a Mystery , that it makes thee wonder . But in the third Place , this glorious Doctrine of the New Covenant , and the Mediator thereof , will serve for the comforting , and the maintaining of the comfort of the Children of the New Covenant this way also ; that is , that he did not only dye and rise again , but that he did ascend in his own Person into Heaven , to take possession thereof for me , to prepare a Place there for me , standeth there in the second part of his 〈◊〉 〈◊〉 bring me safe in my coming thither and to present me in a glorious manner , without spot or wrinkle , or any such thing ; that he is there exercising of his Priestly Office for me , pleading the 〈◊〉 of his own Righteousness for me , and the vertue of his Blood for me . That he is there ready to answer the Accusations of the Law , Devil , and Sin for me . Here thou mayest through Faith look the very Devil in the Face and Rejoyce , saying , O Satan ! I have a precious Jesus , a Soul comforting Jesus , a Sin-pardoning Jesus . Here thou mayest hear the biggest thunder-crack that the Law can give , and yet not be daunted . Here thou mayest say , O Law ! thou may'st roar against Sin , but thou can'st not reach me , thou may'st Curse and Condemn , but not my Soul ; for I have a righteous Jesus , a holy Jesus , a Soul-saving Jesus : and he hath delivered me from thy Threats , from thy Curses , from thy Condemnatious , I am out of thy reach , and out of thy bounds , I am brought into another Covenant , under better promises , promises of Life and Salvation , free promises to comfort me without my Merit , even through the Blood of Jesus , the satisfaction given to God for me by him ; therefore , though thou lay'st my Sins to my charge , and sayest thou wilt prove me Guilty : yet so long as Christ is above ground , and hath brought in everlasting righteousness , and given that to me , I shall not fear thy threats , thy charges , thy Soul-searing Denunciations ; my Christ is all , hath done all , and will deliver me from all that thou , and whatsoever else can bring an Accusation against me . Thus also thou may'st say , when Death assaulteth thee , O Death , where is thy sting ? Thou may'st bite indeed , but thou canst not devour ; I have comfort by , and through the one Man Jesus ; Jesus Christ , he hath taken thee Captive , and taken away thy strength , he hath pierced thy Heart , and let out all thy Soul destroying Poyson ; therefore , though I see thee , I am not afraid of thee ; though I feel thee , I am not daunted , thou hast lost thy sting in the side of the Lord Jesus ; through him I overcome thee , and set foot upon thee . Also , O Satan ! though I hear thee grumble , and make a hellish Noise , and tho thou threaten me very highly ; yet my Soul shall Triumph over thee , so long as Christ is alive , and can be heard in Heaven ; so long as he hath broken thy Head , and won the field of thee ; so long as thou art in Prison , and canst not have thy desire . I therefore , when I hear thy Voice , do pitch my Thoughts on Christ my Saviour , and do hearken what he will say , for he will speak comfort ; he saith , he hath got the Victory , and doth give to me the Crown and causeth me to Triumph through his most glorious Conquest . Nay , my Brethren , the Saints under the Levitical Law , who had not the New Covenant sealed , or confirmed any further than by promise that it should be ; * I say , they , when they thought of the glorious Privileges that God had promised should come , though at that time they were not come ; but seen afar off , how confidently were they perswaded of them , and embraced them , and were so fully satisfied as touching the certainty of them , that they did not stick at the parting with all for the enjoying of them . Heb. 11. How many times doth David in the Psalms admire , triumph , and perswade others to do so also , through the Faith that he had in the thing that was to be done . Also Job . in what Faith doth he say he should see his Redeemer , though he had not then shed one drop of Blood for him : yet because he had promised so to do ; and this was signified * by the blood of Bulls and Goats . Also Samuel , Isaiah , Jeremiah , Zechariah , &c. how gloriously in confidence did they speak of Christ and his Death , Blood , Conquest , and everlasting Priest-hood , even before he did manifest himself in the flesh which he took of the Virgin. We that have lived since Christ , have more ground to hope than they under the Old Covenant had , ( though they had the Word of the Just God for the ground of their Faith : ) Mark , They had only the Promise that he should and would come ; but we have the assured fulfilling of those Promises , because he is come : they were told that he should spill his Blood , but we do see he hath spilt his Blood : They ventured all upon his standing Surety for them , but we see he hath fulfilled , and that faithfully too , the Office of his Suretiship , in that , according to the engagement , he hath redeemed us poor Sinners . They ventured on the New Covenant , though not actually Sealed , only because they judged him faithfull that had promised , Heb. 11. 11. but we have the Covenant Sealed , all things are compleatly done , even as sure as the Heart-Blood of a crucified Jesus can make it . There is as great a difference between their Dispensation and ours for comfort , even as much as there is between the making of a Bond with a promise to Seal it , and the sealing of the same . It was made indeed in their time , but it was not sealed untill the time the Blood was shed on the Mount Calvary ; and that we might have our Faith mount up with Wings like an Eagle , he sheweth us what encouragement , and ground of Faith we have to conclude we shall be everlastingly delivered ; saying , Heb. 9. 16 , 17 , 18. For where a Testament ( or Covenant ) is , there must of necessity be the Death of the Testatour ; for a Testament is of force after men are dead , otherwise it is of no strength at all while the Testatour liveth ; whereupon neither the first Testament was dedicated without Blood. As Christ's Blood was the Confirmation of the New Covenant , yet it was not sealed in Abraham , Isaac , or Jacob's days , to confirm the Covenant that God did tell them of , and yet they believed ; therefore we ought to give the more ear●est heed to ( believe ) the things that we have heard , and not in any wise to let them be questioned ; and the rather , because you see the Testament is not only now made but confirmed : not only spoken of and promised , but verily sealed by the death and blood of Jesus , which is the Testatour thereof . My Brethren , I would not have you ignorant of this one thing , that though the Jews had the promise of a sacrifice , of an everlasting high Priest that should deliver them , yet they had but the Promise ; for Christ was not sacrificed , and was not then come an High Priest of good things to come : only the Type , the Shadow , the Figure , the Ceremonies they had , together with Christs engaging as Surety to bring all things to pass that was promised should come , and upon that account received and saved . It was with them and their dispensation as this similitude gives you to understand . Set the case that there be two men who make a covenant , that the one should give the other ten thousand Sheep , on condition the other give him two thousand pound : but for as much as the Money is not to be paid down presently ; therefore if he that buyeth the Sheep will have any of them before the day of payment , the Creditor requesteth a Surety , and upon the engagement of the Surety there is part of the Sheep given to the Debtor , even before the day of payment , but the other at and after . So it is here , Christ covenanted with his Father for his Sheep , ( I lay down my Life for my Sheep , saith he ) but the Money was not to be paid down so soon as the bargain was made , ( as I have already said I yet some of the Sheep were saved , even before the Money was paid , and that because of the suretiship of Christ ▪ as it is written , Being justified ( or saved ) freely by his Grace , through the Redemption ( or purchase ) of Jesus Christ , whom God hath set forth to be a Propitiation through Faith in his Blood to declare himself righteous , in his forgiving the Sins that are past , ( or the Sinners who died in the Faith , before Christ was crucified ) through Gods forbearing till the payment was paid ; to declare I say , at this time his Righteousness , that he might be Just , and the Justifier of him that believeth in Jesus . Rom. 3. 24. 25. 26. The end of my speaking of this , is to shew you that it is not wisdom now to doubt whether God will save you or no , but to believe , because all things are finished as to our Justification . The Covenant not only made , but also sealed ; the Debt paid , the Prison Doors ●lung off of the Hooks , with a Proclamation from Heaven of Deliverance to the Prisoners of Hope ; saying , Return to the strong hold , ye Prisoners of Hope , even to day do I declare ( saith God ) that I will render unto thee double , Zech. 9. 12. And , saith Christ , when he was come , The Spirit of the Lord is upon me , because be hath anointed me to preach the Gospel ; ( that is , good Tidings to the Poor , that their Sins shall be pardoned , that their Souls shall be saved ) He hath sant me to bind up the broken hearted , to preach deliverance to the Captives , and recovering of the Sight , of the blind , to set at liberty them that are bruised , and to comfort them that mourn , to preach the acceptable Year of the Lord. Luke 4. 18 , 19. Therefore , here Soul thou may'st come to Jesus Christ for any thing thou wantest , as to a common Treasure house , being the principal Man for the distributing of the things made mention of in the New Covenant , he having them all in his own custody by right of Purchase : for he hath bought them all , paid for them all . Dost thou want Faith , then come for it to the Man Christ Jesus ? Heb. 12. 2. Dost thou want the Spirit , then ask it of Jesus ? Dost thou want Wisdom ? Dost thou want Grace of any ●ort ? Dost thou want a new Heart ? Dost thou want strength against thy Lusts , against the Devils Temptations ? Dost thou want strength to carry thee thorow afflictions of Body , and afflictions o● Spirit , through Persecutions ? Wouldest thou willingly hold out , stand to the last , and be more than a Conquerour , then be sure thou meditate enough on the Merits of the Blood of Jesus , how he hath undertaken for thee , that he hath done the work of thy Salvation in thy room , that he is filled of God on purpose to fill thee , and is willing to communicate whatsoever is in him , or about him , to thee . Consider this , I say , and Triumph in it . Again , This may inform us of the safe state of the Saints , as touching their Perseverance , that they shall stand though Hell rages , tho' the Devil roareth , and all the World endeavoureth the ruine of the Saints of God ; tho' some , through ignorance of the vertue of the offering of the Body of Jesus Christ , do say , a man may be a child of God to day , and a child of the Devil to morrow , which is gross ignorance ; for what is the Bloud of Christ , the Death , the Resurrection of Christ , of no more vertue than to bring in for us an uncertain Salvation ; or must the effectualness of Christs merits , as touching our Perseverance , be helped on by the doings of Man : surely they that are predestinated , are also justified , and they that are justified , they shall be glorified , Rom. 8. 30. Saints , do not doubt of the salvation of your Souls , unless you do intend to undervalue Christs Blood ; and do not think but that he that hath begun the good work of his grace in you , will perfect it , to the second coming of our Lord Jesus , Phil. 1. 6. Should not we as well as Paul , say , I am persuaded that nothing shall separate us from the love of God which is in Christ Jesus ; Rom. 8. O let the Saints know ! that unless the Devil can pluck Christ out of Heaven , he cannot pull a true Believer out of Christ. When I say a true Believer , I do mean such a one as hath the Faith of the Operation of God in his Soul. Lastly , Is there such Mercy as this ? such Priviledges as these ? is there so much ground of Comfort ? and so much cause to be Glad ? Is there so much store in Christ ? And such a ready heart in him to give it to me ? Hath his bleeding Wounds so much in them , as that the Fruits thereof should be the Salvation of my Soul ? Of my sinful Soul ? As to save me sinful , me rebellious , me desperate , me , what then ? Shall not I now be holy ? Shall not I now study , strive , and lay out my self for him that hath laid out himself Soul and Body for me ? Shall I now love ever a Lust or Sin ? Shall I now be ashamed of the Cause , Wayes , People , or Saints of Jesus Christ ? Shall I not now yield my Members as Instruments of Righteousness , seeing my end is everlasting Life ? Rom. 6. Shall Christ think nothing too dear for me ? And shall I count any thing too dear for him ? Shall I grieve him with my foolish Carriage ? Shall I slight his Counsel by following of my own Will ? Thus therefore the Doctrine of the New Covenant doth call for Holiness , engage to Holiness , and maketh the Children of that Covenant to take Pleasure therein . Let no man therefore conclude on this , that the Doctrine of the Gospel is a licentious Doctrine : but if they do , it is because they are Fools , and such as have not tasted of the Vertue of the Blood of Jesus Christ ; neither did they ever feel the Nature , and Sway that the Love of Christ hath in the Hearts of his . And thus also you may see that the Doctrine of the Gospel is of great Advantage to the People of God , that are already come in , or to them that shall at the consideration hereof be willing to come in to partake of the glorious Benefits of this glorious Covenant . But saith the poor Soul. Object . Alas I doubt this is too good for me . Inquir . Why so I pray you ? Object . Alas , because I am a Sinner . Reply . Why , all this is bestowed upon none but Sinners , as it is written . While we were ungodly , Christ died for us , Rom. 5. 6. 8. He came into the World to save Sinners , 1 Tim. 1. 14 , 15. Object . O , but I am one of the chief of Sinners . Reply . Why , this is for the chief of Sinners , ( 1 Tim. 1. 14 , 15. ) Christ Jesus came into the World to save Sinners , of whom I am chief , ( saith Paul. ) Object . O , but my Sins are so big , that I cannot conceive how I should have Mercy . Reply . Why Soul ? Didst thou ever kill any Body ? Didst thou ever burn any of thy Children in the Fire to Idols ? Hast thou been a Witch ? Didst thou ever use Enchantments and Conjuration ? Didst thou ever curse and swear , and deny Christ ? And yet if thou hast , there is yet hopes of Pardon ; yea , such Sinners as these have been pardoned , as appears by these and the like Scriptures , 2 Chron. 33. 1 , 2 , 3 , 4 , 5 , 6 , 7 , 8 , 9. Verses , compared with the 12 , 13. Again , Acts 19. 19 , 20. Acts 8. 22. compared with Verse 9. Matth. 26. 74 , 75. Ob. But though I have not sinned such kind of Sins ; yet it may be I have sinned as bad . Answ. That cannot likely be ; yet though thou hast , still there is ground of Mercy for thee , for as much as thou art under the Promise , John 6. 37. Object . Alas man , I am afraid that I have sinned the unpardonable Sin , and therefore there is no hope for me . Answ. Dost thou know what the unpardonable Sin ( the Sin against the Holy Ghost ) is ? And when it is committed ? Reply . It is a Sin against Light. Answ. That is true : yet every Sin against Light , is not the Sin against the Holy Ghost . Reply . Say you so . Answ. Yea , and I prove it thus . If every Sin against Light , had been the Sin that is unpardonable , then had David and Peter and others sinned that Sin : but though they did sin against Light , yet they did not sin that sin ; therefore every Sin against Light is not the Sin against the Holy Ghost , the unpardonable Sin. Object . But the Scripture saith , If we sin wilfully after we have received the knowledge of the Truth , there remaineth no more sacrifice for Sin : but a certain fearful looking for of Judgment , and fiery Indignation , which shall devour the Adversaries . Answ. Do you know what that wilful Sin is ? Reply . Why , What is it ? Is it not for a man to sin willingly after enlightning ? 1 Answ. Yes , yet doubtless every willing Sin is not that ; for then David had sinned it , when he lay with Bathsheba , and Jonah when he fled from the Presence of the Lord , and Solomon also when he had so many Concubines . 2 Answ. But that Sin is a Sin that is of another nature , which is this ; For a man after he hath made some Profession of Salvation to come alone by the Blood of Jesus , together with some Light and Power of the same upon his Spirit : I say , for him after this , knowingly , wilfully , and despitefully , to trample upon the Blood of Christ shed on the Cross , and to count it an unholy thing or no better then the Blood of another man ; and rather to venture his Soul any other way , then to be saved by this precious Blood. And this must be done I say , after some light , ( Heb. 6. 4 , 5. ) Despitefully , ( Heb. 10. 29. ) Knowingly ( 2 Pet. 2. 21. ) and wilfully ( Heb. 10. 26. compared with ver . 29. ) and that not in a hurry and sudden sit , as Peter's was : but with some time before-hand to pause upon it first , with Judas , and also with a continued Resolution never to turn or be converted again . For it is impossible to renew such again to Repentance , they are so resolved , and so desperate , Heb. 6. Quest. And how sayest thou now ; Didst thou ever after thou hadst received some blessed Light from Christ , wilfully , despitefully , and knowingly , stamp , or trample the Blood of the man Christ Jesus under thy Feet 〈◊〉 and art thou for ever resolved so to do ? Answ. O no , I would not do that wilfully , despitefully , and knowingly , not for all the World. Inqui. But yet I must tell you now you put me in mind of it , surely sometimes I have most horrible blasphemous Thoughts in me against God Christ , and the Spirit : May not th●se be that Sin too ? Answ. Dost thou delight in them ? are they such things as thou takest Pleasure in ? Reply . O no , neither would I do it for a thousand Worlds , O , methinks they make me sometimes tremble to think of them : But how and if I should delight in them before I am aware ? Answ. Beg of God for strength against them , and if at any time thou findest thy wicked Heart to give way in the least thereto , ( for that is likely enough ) and though thou find it may on a sudden give way to that hell-bred Wickedness that is in it : yet do not despair , for as much as Christ hath said , All manner of Sins and Blasphemies shall be forgiven to the Sons of Men. And whosoever shall speak a word against the Son of Man , ( that is Christ ) as he may do with Peter , through Temptation , yet upon Repentance , it shall be forgiven him . Mat. 12. 32. Object . But I thought it might have been committed all on a sudden , either by some blasphemous Thought , or else by committing some other horrible Sin. Answ. For certain this Sin and the commission of it , doth lie in a knowing , wilfull , malicious , or despiteful , together with a final trampling the Blood of sweet Jesus under foot , Heb. 10. Object . But it seems to be rather a resisting of the Spirit , and the motions thereof , than this which you say ; for first , its proper Title is the Sin against the Holy Ghost . And again , They have done despite unto the Spirit of Grace . So that it rather seems to be , I say , that a resisting of the Spirit , and the movings thereof is that Sin. 1 Answ. For certain the Sin is committed by them that do as before I have said , that is , by a final , knowing , wilful , malicious trampling under foot the Blood of Christ , which was shed on Mount Calvary , when Jesus was there crucified . And though it be called the Sin against the Spirit , yet ( as I said before ) every Sin against the Spirit is not that : for if it was , then every Sin against the Light and Convictions of the Spirit would be unpardonable : but that is an evident untruth , for these Reasons . First , because there be those who have sinned against the movings of the Spirit , and that knowingly too , and yet did not commit that . As Jonah , who when God had expresly by his Spirit bid him go to Nineveh , he runs thereupon quite another way . Secondly , because the very People that have sinned against the movings of the Spirit , are yet , if they do return , received to Mercy . Witness also Jonah , who though he had sinned against the movings of the Spirit of the Lord , in doing contrary thereunto , Yet when he called ( as he saith ) to the Lord , ( out of the Belly of Hell ) the Lord heard him , and gave him deliverance , and set him again about his work . ( Read the whole story of that Prophet . ) 2 Answ. But secondly , I shall shew you that it must needs be wilfully , knowingly , and a malicious rejecting of the man Christ Jesus as the Saviour : That is , counting his Blood , his Righteousness , his Intercession in his own Person ( for he that rejects one rejects all ) to be of no value , as to salvation . I say , this I shall shew you is the unpardonable Sin. And then afterwards in brief shew you why it is called the Sin against the Holy Ghost . First , That man that doth reject , as aforesaid , the Blood , Death , Righteousness , Resurrection , Ascension , and Intercession of the man Christ , doth reject that Sacrifice , that Blood , that Righteousness , that Victory , that Rest , that God alone hath appointed for Salvation , ( John 1. 29. ) Behold the Lamb ( or sacrifice ) of God. We have Redemption through his Blood , ( Ephes. 1. 7. ) That I may be found in him , ( to wit ) in Christs Righteousness , with Christs own personal obedience to his Fathers Will , Phil. 3. 7 , 8 , 9 , 10. By his Resurrection comes Justification , Rom. 4. 25. His Intercession now in his own Person in the Heavens , now absent from his Saints , is the cause of the Saints Perseverance , 2 Cor. 6 , 7 , 8. also Rom. 8. 33 , 34 , 35 , 36 , &c. Secondly , They that reject this Sacrifice , and the Merits of this Christ , which he by himself hath brought in for Sinners , hath rejected him through whom alone all the Promises of the New Testament , together with all the Mercy discovered thereby , doth come unto poor Creatures ; For all the promises in him are Yea , and in him Amen , unto the glory of God , 2 Cor. 1. 20. And all spiritual Blessings are made over to us through him , Ephes. 1. 3 , 4. That is , through , and in this Man ( which is Christ ) we have all our spiritual , Heavenly , and eternal Mercies . Thirdly , He that doth knowingly , wilfully , and despitefully reject this man for Salvation , doth sin the unpardonable Sin ; because there is never another sacrifice to be offered , Heb. 10. 26. There is no more offering for Sin ; there remaineth no more sacrifice for Sin , Heb. 10. 18. ( namely , than the offering of the body of Jesus Christ a Sacrifice once for all , Heb. 10. ver . 10. and 14. compared with ver . 18. and 26. ) No , but they that shall after light , and clear conviction , reject the first offering of his Body for Salvation , do Crucifie him the second time , which irrecoverably merits their own Damnation : For it is impossible for those who were once enlightned , and have tasted of the Heavenly Gift , and were made partakers of the Holy Ghost ; and have tasted the good Word of God , and the powers of the World to come : If they shall fall away to renew them again unto Repentance , seeing they Gru●●fi● to themselves the Son of God afresh , and put him to an open Shame . If they fall away to renew them again unto Repentance : And why so ? seeing , saith the Apostle , they do crucifie to themselves the Son of God afresh , and do put him to open shame . O then ! how miserably hath the Devil deceived some ? In that he hath got them to reject the merits of the first offering of the Body of Christ ; ( which was for Salvation ) and got them to trust in a fresh Crucifying of Christ , which unavoidably brings their speedy Damnation . Fourthly , they that do reject this Man , as aforesaid , do sin the unpardonable Sin ; because in rejecting him , they do make way for the Justice of God to break out upon them , and to handle them as it shall find them : which will be in the first place , Sinners against the first Covenant , which is the Soul-damning Covenant ; and also despising of ( even the Life , and Glory , and Consolations , Pardon , Grace , and Love , that is discovered in ) the second Covenant , forasmuch as they reject the Mediator and Priest of the same , which is the Man Jesus . And the Man that doth so , I would fain see how his Sins should be pardoned , and his Soul saved , seeing the means ( which is the Son of Man , the Son of Mary , and his Merits ) is rejected . For saith he , If you believe not that I am he , you shall , mark , you shall , do what you can , you shall , appear where you can , you shall , follow Moses , Law or any holiness whatsoever , you shall dye in your Sins , Joh. 8. 24. So that , I say , the Sin that is called the unpardonable Sin , is a knowing , wilful , and despiteful rejecting of the sacrificing of the Son of Man the first time for Sin. And now to shew you why it is called the Sin against the Holy Ghost , as in these Scriptures , Mat. 12. Heb. 10. Mark 3. First , Because they Sin against the manifest light of the Spirit , ( as I said before ) it is a Sin against the light of the Spirit : That is , they have been formerly enlightened into the nature of the Gospel , and the Merits of the Man Christ , and his Blood , Righteousness , Intercession , &c. And also professed and confessed the same , with some life and comfort in , and through the profession of him : Yet now against all that Light , maliciously , and with despite to all their former Profession , turn their backs , and trample upon the same . Secondly , It is called the Sin against the Holy Ghost , because such a Person doth ( as I may say ) lay violent hands on it ; one that sets himself in opposition to , and is resolved to resist all the motions that do come in from the Spirit to persuade the contrary . For I do verily believe , that men , in this very rejecting of the Son of God , after some knowledge of him , especially at their first resisting and refusing of him , they have certain motions of the Spirit of God to disswade them from so great a Soul-damning Act. But they , being filled with an over-powering measure of the Spirit of the Devil , do do despite unto these Convictions and Motions , by studying and contriving how they may answer them , and get from under the convincing nature of them ; and therefore it is called a doing despite unto the Spirit of Grace , Heb. 10. 29. And so , Thirdly , In that they do reject the beseechings of the Spirit , and all its gentle intreatings of the Soul , to tarry still in the same Doctrine . Fourthly , In that they do reject the very Testimony of the Prophets and Apostles , with Christ himself : I say , their Testimony through the Spirit , of the Power , Vertue , Sufficiency , and Prevalency , of the Blood , Sacrifice , Death , Resurrection , Ascension , and Intercession of the man Christ Jesus , of which the Scriptures are full both in the Old and New Testament , as the Apostle saith , For all the Prophets from Samuel , with them that follow after , have shewed of these days . That is , in which Christ should be a Sacrifice for Sin , Acts 3. 24. compared with Ver. 6. 13 , 14 , 15 , 18 , 26. Again , saith he , He therefore that despiseth , despiseth not man , but God , who hath also given unto us his Holy Spirit , 1 Thes. 4. 8. That is , he rejecteth or despiseth the very Testimony of the Spirit . Fifthly , It is called the Sin against the Holy Ghost , because he that doth reject and disown the Doctrine of Salvation by the man Christ Jesus , through believing in him , doth despise , resist , and reject the Wisdom of the Spirit ; for the Wisdom of Gods Spirit did never more appear , than in its finding out a way for Sinners to be reconciled to God , by the death of this man ; and therefore Christ , as he is a Sacrifice , is called the Wisdom of God. And again , when it doth reveal the Lord Jesus , it is called the Spirit of Wisdom and Revelation in the Knowledge of him , Ephes. 1. 17. Object . But ( some may say ) the slighting , or rejecting of the Son of Man , ( Jesus of Nazareth the Son of Mary ) cannot be the Sin that is unpardonable , as is clear from that Scripture in the twelfth of Matthew , where he himself saith , He that shall speak a Word against the Son of Man , it shall be forgiven him : but he that shall sin against the Holy Ghost , it shall not be forgiven him , neither in this World , nor in the World to come , Ver. 32. Now by this it is clear that the Sin that is unpardonable is one thing , and the sin against the Son of Man another ; that Sin that is against the Son of Man is pardonable : but if that was the Sin against the Holy Ghost it would not be pardonable ; therefore the Sin against the Son of Man is not the Sin against the Holy Ghost , the unpardonable Sin : Answ. First , I do know full well that there are several Persons that have been pardoned , yet have sinned against the Son of Man : and that have for a time rejected him , as Paul , 1 Tim. 1. 13 , 14. Also the Jews , Acts 2. 36 , 37. But there was an ignorant rejecting of him without the Enlightning , and Taste , and Feeling of the Power of the things of God , made mention of in the sixth of the Hebrews , the 3 , 4 , 5 , 6 , Verses . Secondly , There is , and hath been a higher manner of sinning against the Son of Man , which also hath been , and is still pardonable ; as in the case of Peter , who in a violent temptation , in a mighty hurry , upon a sudden denied him , and that after the Revelation of the Spirit of God from Heaven to him , that he ( Jesus ) was the Son of God , Matth. 16. 16 , 17 , 18. This also is pardonable , if there be a coming up again to repentance : ( O rich Grace ! O wonderful Grace ! that God should be so full of Love to his poor Creatures , that though they do sin against the Son of God , either through ignorance , or some sudden violent charge breaking loose from Hell upon them ) but yet take it for certain , that if a Man do slight and reject the Son of God , and the Spirit , in that manner as I have before hinted , that is , for a Man after some great measure of the enlightning by the Spirit of God , and some Profession of Jesus Christ to be the Saviour , and his 〈◊〉 that was shed on the Mount without the Gates of Jerusalem to be the Attonement ; I say , he that shall after this , knowingly , wilfully , and out of malice and despite , reject , speak against , and trample that Doctrine under foot , resolving for ever so to do : And if he there continue , I will pawn my Soul upon it , he hath sinned the unpardonable Sin , and shall never be forgiven neither in this World nor in the World to come ; or else those Scriptures that testifie the Truth of this must be scrabled out , and must be looked upon for meer Fables ; which are these following . For if after they have escaped the pollutions of the World , through the knowledge of our Lord and Saviour Jesus Christ , ( which is the Son of Man , Matth. 16. 13. ) and are again intangled therein , and overcome ; ( which must be by denying this Lord that bought them , 2 Pet. 2. 1. ) the latter end is worse with them than the beginning , 2 Pet. 2. 20. For it is impossible for those who were once enlightened and have tasted of the Heavenly Gift . — And have tasted the good Word of God , and the powers of the World to come : If they shall fall away ( not only fall , but fall away ; that is , finally , Heb. 10. 19. ) it is impossible to renew them again unto Repentance ; and the Reason is rendred , seeing they have crucified to themselves the Son of God ( which is the Son of Man ) afresh , and put him to an open shame , Heb. 6. 4 , 5 , 6. Now if you would further know what it is to Crucifie the Son of God afresh : it is this . For to undervalue and trample under foot the Merits and Vertue of his Blood for Remission of Sins , as is clearly manifested in the tenth of the Hebrews , 26 , 27 , 28 , Verses , where it 's said , For if we Sin wilfully after we have received the knowledge of the Truth , there remaineth no more Sacrifice for Sins ; But a certain fearful looking for of Judgment , and the fiery Indignation , which shall devour the Adversaries . He that despised Moses Law died without Mercy ; of how much sorer Punishment suppose ye shall be thought worthy , that have trodden under foot the Son of God , ( there is the second Crucifying of Christ which the Quakers think to be saved by ) and hath counted the Blood of the Covenant wherewith he was sanctified , an unholy thing . And then followeth , And hath done despite unto the Spirit of Grace , Verse the twenty ninth . All that Paul had to keep him from this Sin , it was his ignorance in persecuting the Man , and Merits of Jesus Christ , Acts 9. But I obtained Mercy ( saith he ) because I did it ignorantly , 1 Tim. 1. 14. And Peter , though he did deny him knowingly , yet he did it unwillingly , and in a sudden and fearful Temptation , and so by the Intercession of Jesus escaped that Danger . So , I say , they that commit this Sin , they do it after Light , knowingly , wilfully , and despitefully , and in the open view of the whole World , reject the Son of Man for being their Lord and Saviour , and in that it is called the Sin against the holy Ghost . It is a Name most fit for this Sin to be called the Sin against the Holy Ghost , for these Reasons but now laid down ; for this Sin is immediately committed against the Motions and Convictions , and Light of that Holy Spirit of God , that makes it its business to hand forth , and manifest the Truth and Reality of the Merits and Vertues of the Lord Jesus , the Son of Man. And therefore beware Ranters and Quakers , for I am sure you are the nearest that Sin by profession ( which is indeed the right committing of it ) of any Persons that I do know at this day under the whole Heavens ; for as much as you will not venture the Salvation of your Souls on the Blood shed on Mount Calvary , Luke 23. 33. out of the side of that Man that was offered up in Sacrifice for all that did believe , in that his offering up of his Body at that time ( either before he offered it , or that have , do , or shall believe on it for the time since , together with that time that he offered it ) though formerly you did profess that Salvation was wrought out that way , by that Sacrifice then offered , and also seemed to have some comfort thereby ; yea , insomuch that some of you declared the same in the hearing of many , professing your selves to be believers of the same . O therefore ! it is sad for you that were once thus enlightned , and have tasted these good things ; and yet notwithstanding all your Profession , you are now turned from the simplicity that is in Christ to another Doctrine which will be to your destruction , if you continue in it ; for without Blood there is no Remission , Heb. 9. 22. Many other Reasons might be given , but that I would not be too tedious : yet I would put in this Caution , that if there be any Souls that be but now willing to venture their Salvation upon the Merits of a Naked Jesus , I do verily for the present believe , they have not sinned that Sin ; because there is still a promise holds forth it self to such a Soul , where Christ saith , He that comes to me , I will in no wise ( for nothing that he hath done ) cast him out , John 6. 36. That promise is worthy to be written in Letters of Gold. Object . But alas , though I should never sin that Sin , yet I have other sins enough to Damn me ? Answ. What though thou had'st the sins of a thousand Sinners ; yet if thou come to Christ he will save thee , Joh. 6. 36. see also Heb. 7. 25. Object . Alas ! but how should I come ? I doubt I do not come as I should do ; my Heart is naught and dead ; and alas , then how should I come ? Answ. Why , bethink thy self of all the sins that ever thou did'st commit , and lay the weight of them all upon thy Heart , till thou art down loaden with the same , and come to him in such a Case as this , and he will give thee rest for thy Soul , Mat. 11. the three last Verses . And again , if thou wouldest know how thou shouldest come , come as much undervaluing thy self as ever thou canst , saying , Lord , here is a Sinner , the basest in all the Country , if I had my deserts I had been damned in Hell Fire long ago : Lord , I am not worthy to have the least corner in the Kingdom of Heaven : and yet , O that thou wouldest have Mercy ! Come like Benhadad's Servants to the King of Israel , 1 Kin. 20. 31 , 32. with a Rope about thy Neck , and fling thy self down at Christ's feet , and lye there a while , striving with him by thy Prayers , and I 'll warrant thee speed , Mat. 11. 28 , 29 , 30. John 6. 37. Object . O! but I am not sanctified . Answ. He will sanctifie thee , and be made thy Sanctification also , 1 Cor. 6. 10 , 11. 1 Cor. 1. 30. Object . O! but I cannot Pray . Answ. To Pray , is not for thee to down on thy Knees , and say over a many Scripture words only ; for that thou may'st do , and yet do nothing but babble : But if thou from a sense of thy baseness canst groan out thy Hearts desire before the Lord , he will hear thee , and grant thy desire ; for he can tell what is the meaning of the groanings of the Spirit , Rom. 8. 26 , 27. Object . O , but I am afraid to Pray , for fear my Prayers should be counted as sin in the sight of the great God. Answ. That is a good sign that thy Prayers are more than bare words , and have some prevalence at the Throne of Grace through Christ Jesus , or else the Devil would never seek to labour to beat thee off from Prayer , by undervaluing thy Prayers , telling thee they are Sin ; for the best Prayers he will call the worst , and the worst he will call the best , or else how should he be a Liar . Object . But , I am afraid the day of Grace is past , and if it should be so , what should I do then ? Answ. Truly , with some men indeed it doth fare thus , that the day of Grace is at an end before their Lives are at an end . Or thus , the day of Grace is past before the day of Death is come , ( as Christ saith ) If thou had'st known , even thou , at least in this thy day , the things that belong unto thy Peace , ( that is , the word of Grace or Reconciliation ) but now it is hid from thine Eyes , Luke 19. 41 , 42. But for the better satisfying of thee , as touching this thing , Consider these following things . First , doth the Lord knock still at the door of thy Heart by his Word and Spirit ? If so , then the day of Grace is not past with thy Soul ; for where he doth so knock , there he doth also proffer , and promise to come in and Sup , ( that is , to Communicate of his things unto them ) which he would not do , was the day of Grace past with the Soul , Rev. 3. 20. But how should I know whether Christ do so knock at my heart , as to be desirous to come in ? That I may know also whether the day of Grace be past with me or no ? Consider these things . First , doth the Lord make thee sensible of thy miserable state , without an interest in Jesus Christ ? and that naturally thou hast no share in him , no faith in him , no communion with him , no delight in him , or love in the least to him ? If he hath , and is doing of this , he hath , and is knocking at thy Heart . Secondly , doth he , together with this , put into thy Heart an earnest desire after communion with him , together with holy Resolutions not to be satisfied without real communion with him . Thirdly , doth he sometimes give thee some secret persuasions ( though not scarcely discernable ) that thou mayest attain , and get an interest in him ? Fourthly , doth he now and then glance in some of the promises into thy Heart , causing them to leave some heavenly savour ( though but for a very short time ) on thy Spirit ? Fifthly , dost thou at some time see some little Excellency in Christ ? and doth all this stir up in thy Heart some breathings after him ? If so , then fear not , the Day of Grace is not past with thy poor Soul ; for if the day of Grace should be past with such a Soul as this , then that Scripture must be broken , where Christ saith , He that cometh unto me , I will in no wise ( for no thing , by no means , upon no terms whatsoever ) cast out , John 6. 37. Object . But surely if the day of Grace was not past with me , I should not be so long without an answer of Gods love to my Soul ; that therefore doth make me mistrust my state the more , is , that I wait and wait , and yet am not delivered . Answ. Hast thou waited on the Lord so long as the Lord hath waited on thee ; it may be the Lord hath waited on thee this twenty or thirty , yea forty years , or more , and thou hast not waited on him seven years ; cast this into thy Mind therefore when Satan tells thee , that God doth not love thee , because thou hast waited so long without an assurance ; ( for it is his temptation ) for God did wait longer upon thee , and was fain to send to thee by his Ambassadors , time after time : And therefore say thou , I will wait to see what the Lord will say unto me ; and the rather , because he will speak Peace , for he is the Lord thereof . But secondly , Know that it is not thy being under trouble a long time , that will be an Argument sufficient to prove that thou art past hopes ; Nay contrariwise ; for Jesus Christ did take our Nature upon him , and also did undertake deliverance for those , and bring it in for them who were all their Life Time subject to Bondage , Heb. 2. 14 , 15. Object . But alas , I am not able to wait , all my Strength is gone , I have waited so long I can wait no longer . Answ. It may be thou hast concluded on this long ago , thinking thou shouldest not be able to hold out any longer ; no not a year , a month , or a week , nay , it may be not so long . It may be in the morning thou hast thought thou shouldest not hold out till night , and at night till morning again : yet the Lord hath supported thee , and kept thee in waiting upon him many Weeks , and Years ; therefore that is but the Temptation of the Devil to make thee think so , that he might drive thee to despair of Gods Mercy , and so to leave off following the ways of God , and to close in with thy Sins again . O therefore do not give way unto it ; but believe that thou shalt see the Goodness of the Lord in the Land of the Living . Wait on the Lord , be of good Courage , and he shall strengthen thine Heart ; wait , I say , on the Lord , Psal. 27. 23 , 24. And that thou mayest so do , consider these things . First , If thou , after thou hast waited thus long , shouldest now give over , and wait no longer , thou wouldest lose all thy time and pains that thou hast taken in the way of God hitherto , and wilt be like to a man that because he sought long for Gold , and did not find it ; therefore turned back from seeking after it , though he was hard by it , and had almost found it : and all because he was loth to look and seek a little further . Secondly , Thou wilt not only lose thy time , but also lose thy own Soul ; for Salvation is no where else but in Jesus Christ , Acts 4. 12. Thirdly , Thou wilt sin the highest sin that ever thou didst sin before , in drawing ( finally ) back , insomuch , that God may say , my Soul shall have no pleasure in him , Heb. 10. 38. But secondly , consider , thou sayest all my strength is gone , and therefore how should I wait ? why at that time when thou feelest , and findest thy strength quite gone , even that is the time when the Lord will renew , and give thee fresh strength . The youths shall faint and be weary , and the young men shall utterly fall : but they that wait upon the Lord , shall renew their strength , they shall mount up with Wings as Eagles , they shall run and not be weary , they shall walk and not be faint , Isa. 40. 30 , 31. Object . But though I do wait , yet if I be not elected to eternal Life , what good will all my waiting do me ? For it is not in him that willeth , nor in him that runneth , but of God that sheweth Mercy . Therefore I say , if I should not be elected , all is in vain . 1 Answ. Why , in the first place , to be sure thy backsliding from God will not prove thy election , neither thy growing weary of waiting upon God. 2 Answ. But secondly , Thou art it may be troubled to know whether thou art elected : And sayest thou ; if I did but know that , that would encourage me in my waiting on God. Answ. I believe thee ; but mark , thou shalt not know thy election in the first place , but in the second . That is to say , thou must first get acquaintance with God in Christ , which doth come by thy giving credit to his Promises , and Records which he hath given of Jesus Christ , his Blood and Righttousness , together with the rest of his Merits . That is , before thou canst know whether thou art elected , thou must believe in Jesus Christ so really , that thy faith laying hold of , and drinking and eating the Flesh and Blood of Christ , even so , that there shall be life begotten in thy Soul by the same . Life from the condemnings of the Law , Life from the guilt of Sin. Life over the filth of the same . Life also to walk with God in his Son and wayes ; the Life of Love to God the Father , and Jesus Christ his Son , Saints , and Wayes ; and that because they are Holy , Harmless , and such that are altogether contrary to Iniquity . For these things must be in thy Soul as a forerunner of thy being made acquainted with the other . God hath these two ways to shew to his Children their election . First , by Testimony of the Spirit . That is , the Soul being under trouble of Conscience , and grieved for Sin , the Spirit doth seal up the Soul by its comfortable Testimony ; perswading of the Soul , that God for Christs sake hath forgiven all those Sins that lye so heavy on the Conscie●ce , and that do so much perplex the Soul , by shewing it that that Law which doth utter such horrible curses against it , is by Christs Blood satisfied , and fulfilled , Eph. 1. 13 , 14. Secondly , By consequence ; that is , the Soul finding that God hath been good unto it , in that he hath shewed it its lost state and miserable condition : and also that he hath given it some comfortable hope that he will save it from the same : I say , the Soul , from a right sight thereof , doth , or may , draw this conclusion , that if God had not been minded to have saved it , he would not have done for it such things as these . But for the more surer dealing with thy Soul , it is not good to take any of these apart ; that is , it is not good to take the Testimony of the Spirit , ( as thou supposest thou hast ) from the fruits thereof , so as to conclude the Testimony thou hast received , to be a sufficient ground without the other ; ( not that it is not , if it be the Testimony of the Spirit ) but because the Devil doth also deceive Souls by the workings of his Spirit in them , pretending that it is the Spirit of God. And again , thou shouldest not satisfie thy self , though thou do find some seekings in thee after that which is good , without the testimony of the other , that is to say , of the Spirit ; for it is the Testimony of two that is to be taken for truth : Therefore say I , as thou shouldest be much in praying for the Spirit to testifie assurance to thee , so also thou shouldest look to the end of it when thou thinkest thou hast it ; which is this , to shew thee that it is alone for Christs sake that thy sins are forgiven thee , and also thereby a constraining of thee to advance him , both by Words , and Works , in Holiness and righteousness all the Dayes of thy Life . From hence thou mayest boldly conclude thy Election , 1 Thes. 3 : 4 , 5 , 6. Remembring without ceasing your Work of Faith , and Labour of Love , and Patience of hope in our Lord Jesus Christ , in the sight of God our Father : Knowing , Brethren ( saith the Apostle ) beloved , your Election of God. But how ? why by this , For our Gospel came not to you in word only , but also in Power , and in the Holy Ghost , and in much assurance . — And ye became followers of us , and of the Lord , having received the Word in much affliction , with Joy of the Holy Ghost : So that you were ensamples to all that believe in Macedonia and Achaia . And to wait for his Son from Heaven , whom he raised from the dead , even Jesus which ( hath ) delivered us from the wrath to come , ver . 10. Object . But alas , for my part , instead of finding in me any thing that is good , I find in me all manner of Wickedness , Hard-heartedness , Hypocrisie , coldness of Affection to Christ , very great unbelief , together with every thing that is Base , and of an ill Savour . What hope therefore can I have ? Answ. If thou wast not such a one , thou hadst no need of Mercy . If thou wast whole , thou hadst no need of the Physician ; doest thou therefore see thy self in such a sad Condition as this ? Thou hast the more need to come to Christ , that thou mayest be not only cleansed from these Evils , but also that thou mayest be delivered from that Wrath they will bring upon thee ( if thou do not get rid of them ) to all Eternity . Quest. But how should I do ? and what course should I take to be delivered from this sad and troublesome Condition ? Answ. Dost thou see in thee all manner of Wickedness ? The best way that I can direct a Soul in such a case , is , to pitch a stedfast Eye on him that is full , and to look so stedfastly upon him by Faith , that thereby thou mayest even draw down of his fulness into thy Heart ; for that is the right way , and the way that was typed out ( before Christ came in the Flesh ) in the time of Moses , when the Lord said unto him , Make thee a Serpent of Brass ( which was a Type of Christ ) and set it upon a Pole ; and it shall come to pass that when a Serpent hath bitten any Man , that he may look thereon and live , Numb . 21. 8. Even so now in Gospel times , when any Soul is bitten with the fiery Serpents ( their Sins ) that then the next way to be healed , is , for the Soul to look upon the Son of Man , who , as the Serpent was , was hanged on a Pole , ( or Tree ) that whosoever shall indeed look on him by Faith , may be healed of all their Distempers whatsoever , John 3. 14 , 15. As now to instance in some things . First , is thy Heart hard ? why then , behold how full of Bowels and Compassion is the Heart of Christ towards thee , which may be seen in his coming down from Heaven to spill his Heart-Blood for thee . 2. Is thy Heart slothful and idle ? then see how active the Lord Jesus is for thee , in that he did not only die for thee : but also in that he hath been ever since his Ascension into Heaven , making Intercession for thee , Heb. 7. 25. 3. Dost thou see and find in thee Iniquity and Unrighteousness ? Then look up to Heaven , and see there a Righteous Person , even thy righteous Jesus Christ , now presenting thee in his own Perfections before the Throne of his Fathers Glory , 1 Cor. 1. 30. 4. Dost thou see that thou art very much void of right Sanctification ? then look up and thou shalt see that thy Sanctification is in the presence of God a compleat Sanctification , representing all the Saints as ( Righteous , so ) sanctified ones in the Presence of the great God of Heaven . And so whatsoever thou wantest , be sure to strive to pitch thy Faith upon the Son of God , and behold him stedfastly , and thou shalt by so doing find a mighty change in thy Soul. For when we behold him , as in a Glass , even the Glory of the Lord , we are changed ( namely by beholding ) from Glory to Glory , even as by the Spirit of the Lord , 2 Cor. 3. 18. This is the true way to get both Comfort to thy Soul , and also Sanctification , and right Holiness into thy Soul. Poor Souls that are under the Distemper of a guilty Conscience , and under the workings of much Corruption , do not go the nearest way to Heaven , if they do not in the first place look upon themselves as cursed Sinners by the Law ; and yet at that time they are blessed , for ever blessed Saints , by the Merits of Jesus Christ. O wretched Man that I am , saith Paul , and yet O blessed Man that I am through my Lord Jesus Christ : for that is the Scope of the Scripture , Rom. 7. 24 , 25. Object . But alas , I am blind and cannot see , what shall I do now ? Answ. Why truly thou must go to him that can make the Eyes that are blind to see ( even to our Lord Jesus ) by Prayer , saying as the poor blind Man did , Lord , that I might receive my Sight , and so continue begging with him , till thou do receive Sight , even a sight of Jesus Christ , his Death , Blood , Resurrection , Ascension , Intercession , and that for thee , even for thee . And the rather , because first , he hath invited thee to come and buy such Eye-salve of him that may make thee see . Rev. 3 : 18. Secondly , because thou shalt never have any true comfort till thou dost thus come to see , and behold the Lamb of God that hath taken away thy Sins . John 1. 29. Thirdly , because that thereby thou wilt be able ( through Grace ) to step over , and turn aside from the several stumbling-blocks that Satan , together with his Instruments hath laid in our way , which otherwise thou wilt not be able to shun , but wilt certainly fall when others stand , and grope and stumble , when others go upright , to the great Prejudice of thy poor Soul. Object . But alas I have nothing to carry with me , how then should I go ? Answ. Hast thou no Sins ? If thou hast , carry them , and exchange them for his Righteousness ; because he hath said , Cast thy Burthen upon the Lord , and he will sustain thee ; Psal. 55. 22. and again , because he hath said , Though thou be heavy laden , yet if thou do but come to him , he will give thee rest , Mat. 11. 28. Object . But ( you will say ) Satan telleth me that I am so cold in Prayers , so weak in believing , so great a Sinner , that I do go so slothfully on in the way of God , that I am so apt to slip at every Temptation , and to be entangled therewith , together with other things , so that I shall never be able to attain those blessed things that are held forth to sinners by Jesus Christ : and therefore my trouble is much upon this account also , and many times I fear that will come upon me which Satan suggesteth to me ; that is , I shall miss of eternal Life . 1. Answ. As to the latter part of the Objection , that thou shalt never attain to everlasting Life . That is obtained for thee already , without thy doing , either thy praying , striving , or wrestling against sin . If we speak properly , it is Christ that hath in his own Body abolished Death on the Cross , and brought Light , Life , and Glory to us , through this his thus doing . But this is the thing that thou aimest at , that thou shalt never have a share in this Life already obtained for so many as do come by Faith to Jesus Christ : and all because thou art so slothful , so cold , so weak , so great a Sinner , so subject to slip and commit Infirmities . 2. Answ. I answer , Didst thou never learn for to out-shoot the Devil in his own Bow , and to cut off his Head with his own Sword , as David served Goliah , who was a Type of him . Quest. O how should a poor Soul do this ? this is rare indeed . Answ. Why truly thus , Doth Satan tell thee thou prayest but faintly , and with very cold Devotion ; answer him thus , and say . I am glad you told me , for this will make me trust the more to Christs Prayers , and the less to my own ; also I will endeavour henceforward to groan , to sigh , and to be so fervent in my crying at the Throne of Grace , that I will , If I can , make the Heavens rattle again , with the mighty Groans thereof . And whereas thou sayest that I am so weak in believing , I am glad you mind me of it , I hope it will hence forward stir me up to cry the more heartily to God for strong Faith , and make me the more restless till I have it . And seeing thou tellest me that I run so softly , and that I shall go near to miss of Glory ; this also shall be through Grace to my advantage , and cause me to press the more earnestly towards the mark , for the price of the high calling of God in Christ Jesus . And seeing thou doest tell me that my Sins are wonderous great ; hereby thou bringest the remembrance of the unsupportable Vengeance of God into my mind , if I dye out of Jesus Christ , and also the necessity of the Blood , Death , and Merits of Christ to help me ; I hope it will make me fly the faster , and press the harder after an interest in him ; and the rather because ( as thou tellest me ) my state will be unspeakable miserable without him . And so all along , if he tell thee of thy Deadness , Dulness , Coldness , or Unbelief , or the greatness of thy Sins ; answer him , and say , I am glad you told me , I hope it will be a means to make me run faster , seek earnestlier , and to be the more restless after Jesus Christ. If thou didst but get this art , as to out run him in his own Shooes , ( as I may say ) and to make his own Darts to pierce himself , then thou mightest also say , now doth Satans Temptations , as well as all other things , work together for my Good , for my Advantage , Rom. 8. 28. Object . But I do find so many weaknesses in every Duty that I do perform , as when I pray , when I read , when I hear , or any other Duty , that it maketh me out of conceit with my self , it maketh me think that my Duties are nothing worth . Answ. I answer , It may be it is thy Mercy that thou art sensible of Infirmities in thy best things thou doest , I , a greater Mercy then thou art aware of . Quest. Can it be a Mercy for me to be troubled with my Corruptions ? Can it be a Priviledge for me to be annoyed with Infirmities , and to have my best Duties infected with it ? How can it possibly be ? Answ. Verily thy Sins appearing in thy best Duties , do work for thy Advantage these wayes . First , in that thou findest ground enough thereby to make thee humble ; and when thou hast done all , yet to count thy self but an unprofitable Servant . And secondly , thou by this means art taken off from leaning on any thing below a naked Jesus for eternal Life . It is like , if thou wast not sensible of many by-Thoughts and Wickednesses in thy best Performances , thou wouldest go near to be some proud , abominable Hypocrite , or a silly , proud , dissembling Wretch at the best , such a one as would send thy Soul to the Devil in a bundle of thy own Righteousness : but now thou , through Grace , seest that all and every thing thou doest , there is sin enough in it to condemn thee . This in the first place makes thee have a care of trusting in thy own doings . And secondly , sheweth thee that there is nothing in thy self which will do thee any good , by working in thee , as to the meritorious cause of thy Salvation : No , but thou must have a share in the Birth of Jesus , in the Death of Jesus , in the Blood , Resurrection , Ascension , and Intercession of a crucified Jesus ? And how sayest thou ? doth not thy finding of this in thee , cause thee to flie from a depending on thy own doings ? And doth it not also make thee the more earnestly to groan after the Lord Jesus ? Yea , and let me tell thee also , it will be a cause to make thee admire the freeness and tender-heartedness of Christ to thee , when he shall lift up the light of his Countenance upon thee , because he hath regarded such a one as thou , sinful thou : And therefore in this sense it will be a mercy to the Saints , that they do find the reliques of sin still struggling in their Hearts ; But this is not simply the nature of sin , but the Mercy and Wisdom of God , who causeth all things to work together for the good of those that love and fear God , Rom. 8. And therefore whatever thou findest in thy Soul , though it be sin of never so black a Soul-scaring nature , let it move thee to run the faster to the Lord Jesus Christ , and thou shalt not be ashamed , that is , of thy running to him . But secondly , When thou doest apprehend that thou art defiled , and also thy best Duties annoyed with many Weaknesses , let that Scripture come into thy Thoughts , which saith , Of him are ye in Christ Jesus , who of God is made unto us Wisdom , Righteousness , Sanctification , and Redemption . And if thou shalt understand that , what thou canst not find in thy self , thou shalt find in Christ. Art thou a Fool in thy self , then Christ is made of God thy Wisdom . Art thou Unrighteous in thy self , Christ is made of God thy Righteousness ? Doest thou find that there is but very little sanctifying Grace in thy Soul ? still here is Christ made thy Sanctification ; and all this in his own Person without thee , without thy Wisdom , without thy Righteousness , without thy Sanctification , without in his own Person in thy Fathers presence , appearing there perfect Wisdom , Righteousness , and Sanctification in his own Person , I say , as a publick Person for thee : So that thou mayest believe and say to thy Soul , My Soul , though thou doest find innumerable Infirmities in thy self , and in thy Actions ; yet look upon thy Jesus , the man Jesus , he is Wisdom , and that for thee , to govern thee , to take care for thee , and to order all things for the best for thee . He is also thy Righteousness now at Gods right Hand alwayes shining before the Eyes of his Glory : So that there it is unmovable , though thou art in never such a sad Condition , yet thy Righteousness , which is the Son of God , God-man , shines as bright as ever , and is as much accepted of God as ever : ( O this sometimes hath been Life to me ) And so , whatever thou , O my Soul , findest wanting in thy self , through Faith , thou shalt see all laid up for thee in Jesus Christ , whether it be Wisdom , Righteousness , Sanctification , or Redemption . Nay , not only so : but as I said before , he is all these in his own Person without thee in the presence of his Father for thee . Object . But now , if any should say in their Hearts , O , but I am one of the Old Covenant-men I doubt ; that is , I doubt I am not within this glorious Covenant of Grace . And how if I should not ? Answ. Well , thou fearest that thou art one of the Old Covenant , a Son of the Bond-woman . In the first place , know that thou wast one of them by Nature ; for all by Nature are under that Covenant : but set the case that thou art to this day under that , yet let me tell thee in the first place , there is hopes for thee ; for there is a gap open , a way made for Souls to come from under the Covenant of Works , by Christ , For he hath broken down the middle Wall of Partition between us and you . Ephes. 2. 14. And therefore if thou wouldest be saved thou mayest come to Christ. If thou wantest a righteousness ( as I said before ) there is one in Christ. If thou wouldest be washed , thou mayest come to Christ , and if thou wouldest be justified , there is justification enough in the Lord Jesus Christ. That 's the first . Ans. 2. And secondly , thou canst not be so willing to come to Christ , as he is willing thou shouldest come to him ; witness his coming down from Heaven , his Humiliation , his spilling of his Blood from both his Cheeks , Luke 23. 44. by sweat , under the burden of sin , and his shedding of it by the Spear , when he hanged on the Cross. It appears also by his Promises , by his Invitations , by his sending forth his Messengers to preach the same to poor Sinners , and threatneth Damnation upon this very account , namely , the neglect of him ; and declares that all the thousands , and ten thousands of sins in the World , should not be able to damn those that believed in him ; that he would pardon all , forgive and pass by all if they would but come unto him : moreover , promiseth to cast out none , no , not the poorest , vilest , contemptiblest Creature in the whole World. Come unto me all ( every one , though you be never so many , never so vile , though your Load be never so heavy and intollerable , though you deserve no help , not the least help , no Mercy , not the least compassion ) yet cast your Burthen upon me , and you shall find rest for your Souls . Come unto me , and I will heal you , love you , teach you , and tell you the way to the Kingdom of Heaven : Come unto me and I will succor you , help you , and keep you from all Devils and their Temptations , from the Law and its Curses , and from being for ever overcome with any evil whatsoever . Come unto me for what you need , and tell me what you would have , or what you would have me do for you , and all my Strength , Love , Wisdom , and Interest that I have with my Father shall be laid out for you . Come unto me , your sweet Jesus , your loving and tender-hearted Jesus , your everlasting and sin-pardoning Jesus . Come unto me , and I will wash you , and put my Righteousness upon you , pray to my Father for you , and send my Spirit into you that you might be saved . Therefore , Consider besides this , what a priviledge thou shalt have at the day of Judgment above thousands , if thou do indeed and in truth close in with this Jesus and accept of him ; for thou shalt not only have a Priviledge in this Life only , but in the Life Everlasting , even at the time of Christs second coming from Heaven ; for then when there shall be the whole World gathered together , and all the good Angels , bad Angels , Saints , and Reprobates , when all thy Friends and Kindred with thy Neighbours on thy Right-hand and on the left shall be with thee , beholding of the wonderful Glory and Majesty of the Son of God ; then shall the Son of Glory , even Jesus , in the very view and sight of them all , smile and look kindly upon thee ; when a smile or a kind look from Christ shall be worth more then ten thousand Worlds , then thou shalt have it . You know it is counted an honour for a poor man to be favourably looked upon by a Judge , or a King in the sight of Lords , Earls , Dukes , and Princes ; why thus it will be with thee in the sight of all the Princely Saints , Angels , and Devils , in the sight of all the great Nobles in the World : then even thou that closest in with Christ , be thou rich or poor , be thou bond or free , wise or foolish , if thou close in with him , he will say unto thee , Well done good and faithful Servant , even in the midst of the whole World ; they that love thee shall see it , and they that hate thee shall all to their shame behold it ; for if thou fear him here in secret , he will make it manifest even at that day upon the House top . Secondly , not only thus ; but thou shalt also be lovingly received , and tenderly embraced of him at that day , when Christ hath thousands of gallant Saints , as old Abraham , Isaac , Jacob , David , Isaiah , Jeremiah , together with all the Prophets and Apostles , and Martyrs , attending on him ; together with many thousands of glittering Angels ministering before him : besides , when the ungodly shall appear there with their pale Faces , with their guilty Consciences , and trembling Souls , that would then give thousands and ten thousands of Worlds , ( if they had so many ) if they could enjoy but one loving look from Christ. I say then , then shalt thou have the hand of Christ reached to thee kindly to receive thee , saying , Come thou blessed , step up hither ; thou wast willing to leave all for me , and now will I give all to thee ; here is a Throne , a Crown , a Kingdom , take them ; thou wast not ashamed of me when thou wast in the World among my Enemies , and now will not I be ashamed of thee before thine Enemies , but will in the view of all these Devils and damned Reprobates promote thee to Honour and Dignity . Come ye blessed of my Father , inherit the Kingdom prepared for you from the Foundation of the World : Thou shalt see that those who have served me in truth , shall lose nothing by the means : No , but ye shall be as Pillars in my Temple , and Inheritours of my Glory , and shall have a place to walk in among my Saints and Angels , Zech. 3. 7. O! Who would not be in this Condition ? Who would not be in this Glory ? It will be such a Soul-ravishing Glory , that I am ready to think the whole reprobate World will be ready to run mad , Deut. 28. 34. to think that they should miss of it ; then will the vilest Drunkard , Swearer , Liar , and unclean Person willingly cry , Lord , Lord , open to us ; yet be denied of entrance , and thou in the mean time embraced , entertained , made welcome , have a fair Mitre set upon thy Head , and clothed with immortal Glory , Zech. 3. 5. O therefore let all this move thee , and be of weight upon thy Soul to close in with Jesus , this tender-hearted Jesus . And if yet for all what I have said , thy Sins do still stick with thee , and thou findest thy hellish Heart loath to let them go , think with thy self in this manner . Shall I have my Sins , and lose my Soul ? Will they do me any good when Christ comes ? Would not Heaven be better to me then my Sins ? And the Company of God , Christ , Saints , and Angels be better then the Company of Cain , Judas , Balaam , with the Devils in the Furnace of Fire . Canst thou now that readest or hearest these Lines , turn thy Back , and go on in thy Sins ? Canst thou set so light of Heaven , of God , of Christ , and the Salvation of thy poor , yet precious Soul ? Canst thou hear of Christ , his bloody Sweat and Death , and not be taken with it , and not be grieved for it , and also converted by it ? If so , I might lay thee down several Considerations to stir thee up to mend thy pace towards Heaven ; but I shall not , there is enough written already to leave thy Soul without excuse , and to bring thee down with a Vengeance into Hell-fire , devouring Fire , the Lake of Fire , eternal , everlasting Fire ; O! to make thee swim and roul up and down in the Flames of the Furnace of Fire . The End. Notes, typically marginal, from the original text Notes for div A30141-e1270 If thou wouldest have a more full discourse hereof . Read D●d upon the Commandments . * But only in tongue . * Some professors take them at the best , they are but like Dogs , spuing out their filth for a time . The last part of the Objection . * I beseeth you , do not think that because I say this therefore I am against the Ordinances of the Gospel , for I do honour them in their places : yet would not that any of them should be idolized , or done in a wrong spirit . I touched upon this in the first Doctrine . * But it is impossible that the righteousness of man by the Law should save him . * Besides the reasons already given . * The word David in this place signifieth Christ , as also in these Scriptures . I might give you more Scriptures , but pray consider the second thing . Did I think this would ●●ect with any opposition , I should be in this more large . Yet the second Adam was before the first , and also the second Covenant before the first . This is a Riddle . David here is to be understood Christ. Christ is put into office by the Father to do all things contained in the New Covenant . His Surtiship . However it is in other ingagements , yet it is thus in this . Though the debtor together with the surety is liable to pay the debt by the Law of man , yet Christ our surety only by the Covenant of Grace . As Christ did not suffer in his body without suffering in soul , nor yet in soul without his suffering in body ; it was because not the body without the soul but both the body and soul of the Saints should be for ever saved . These things have I spoken to shew you , that Saints are under Grace . These things are more fully laid down in that part of the book which containeth the discourse of the priviledges of the New Covenant . You must not understand that love in God , is a passion as it is in us : but the love of G●d is the very essence , or nature of God , 1 John 4. 16. Come to the touchstons sinner . Six reasons of this discourse . That soul that hath the right work of God upon its heart , is not only killed to its self : but also made alive to Christ. * Like as the Children of Israel who fled for fear , when the ground opened its mouth to swallow up Corah and his company , Ps. 103. 1 , 23. * But this may be its temptation taking place through the timerousness of the soul. * This conviction seized on my soul , one Sabbath day , when I was at play , being one of the first that I had ; which when it came , though it seared me with its terrour , yet through the temptation of the devil , immediately striking in therewith I did rub it off again and became as vile for some time as I was before , like a wretch that I was . Do not think that I am against the order of the Gospel . Dan. 9. 24 , 25. 1 Cor. 15. 55 , 56 , 57. * This is the Doctrine that I will live and dye by , and be willing to be damned if it saves me not . I am not ashamed of the Gospel of Christ , for it is the power of God to Salvation ; therefore I preach Christ Crucified , to the Jews a stumbling-block , and to the Greeks foolishness . Rom. 1. 1 Cor. 1. Heb. 10. 14. Heb. 9. 24 , 25. * Shall not we then that see all things already done before us , make it a strong Argument to increase out Faith. * For they were 〈◊〉 so many sure promises with a remembrance in them , also for the better satisfaction of them that believed them . You that are resolved to go on in your Sins , meddle not with this . 
A30164	----	The life and death of Mr. Badman presented to the world in a familiar dialogue between Mr. Wiseman and Mr. Attentive / by John Bunyan ... Bunyan, John, 1628-1688. 1680 Approx. 457 KB of XML-encoded text transcribed from 189 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A30164 Wing B5550 ESTC R15248 11719854 ocm 11719854 48337 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A30164) Transcribed from: (Early English Books Online ; image set 48337) Images scanned from microfilm: (Early English books, 1641-1700 ; 525:15) The life and death of Mr. Badman presented to the world in a familiar dialogue between Mr. Wiseman and Mr. Attentive / by John Bunyan ... Bunyan, John, 1628-1688. [26], 348 p. Printed by J. A. for Nath. Ponder ..., London : 1680. Reproduction of original in Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Allegory. 2005-02 TCP Assigned for keying and markup 2005-02 Aptara Keyed and coded from ProQuest page images 2005-04 Rachel Losh Sampled and proofread 2005-04 Rachel Losh Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion THE LIFE and DEATH OF Mr. BADMAN , PRESENTED To the WORLD in a FAMILIAR DIALOGUE Between Mr. WISEMAN , And Mr. ATTENTIVE . By JOHN BVNYAN , the Author of the Pilgrims Progress . LONDON , Printed by J. A. for Nath. Ponder at the Peacock in the Poultrey , neer the Church . 1680. THE AUTHOR TO THE READER . Courteous Reader , AS I was considering with my self , what I had written concerning the Progress of the Pilgrim from this World to Glory ; and how it had been acceptable to many in this Nation : It came again into my mind to write , as then , of him that was going to Heaven , so now , of the Life and Death of the Vngodly , and of their travel from this world to Hell. The which in this I have done , and have put it , as thou seest , under the Name and Title of Mr. Badman , a Name very proper for such a Subject : I have also put it into the form of a Dialogue , that I might with more ease to my self , and pleasure to the Reader , perform the work . And although , as I said , I have put it forth in this method , yet have I as little as may be , gone out of the road of mine own observation of things . Yea , I think I may truly say , that to the best of my remembrance , all the things that here I discourse of , I mean as to matter of fact , have been acted upon the stage of this World , even many times before mine eyes . Here therefore , courteous Reader , I present thee with the Life and Death of Mr. Badman indeed : Yea , I do trace him in his Life , from his Childhood to his Death ; that thou mayest , as in a Glass , behold with thine own eyes , the steps that take hold of Hell ; and also discern , while thou art reading of Mr. Badmans Death , whether thou thy self art treading in his path thereto . And let me entreat thee to forbear Quirking and Mocking , for that I say Mr. Badman is dead ; but rather gravely enquire concerning thy self by the Word , whether thou art one of his Linage or no : For Mr. Badman has left many of his Relations behind him ; yea , the very World is overspread with his Kindred . True , some of his Relations , as he , are gone to their place , and long home , but thousands of thousands are left behind ; as Brothers , Sisters , Cousens , Nephews , besides innumerable of his Friends and Associates . I may say , and yet speak nothing but too much truth in so saying , that there is scarce a Fellowship , a Community , or Fraternity of men in the World , but some of Mr. Badmans Relations are there : yea rarely can we find a Family or Houshold in a Town , where he has not left behind him either Brother , Nephew or Friend . The Butt therefore , that at this time I shoot at , is wide ; and 't will be as impossible for this Book to go into several Families , and not to arrest some , as for the Kings Messenger to rush into an house full of Traitors , and find none but honest men there . I cannot but think that this shot will light upon many , since our fields are so full of this Game ; but how many it will kill to Mr. Badmans course , and make alive to the Pilgrims Progress , that is not in me to determine ; this secret is with the Lord our God only , and he alone knows to whom he will bless it to so good and so blessed and end . However , I have put fire to the Pan , and doubt not but the report will quickly be heard . I told you before , that Mr. Badman had left many of his Friends and Relations behind him , but if I survive them ( as that 's a great question to me ) I may also write of their lives : However , whether my life be longer or shorter , this is my Prayer at present , that God will stir up Witnesses against them , that may either convert or confound them ; for wherever they live , and roll in their wickedness , they are the Pest and Plague of that Countrey . England shakes and totters already , by reason of the burden that Mr. Badman and his Friends have wickedly laid upon it : Yea , our Earth reels and staggereth to and fro like a Drunkard , the transgression thereof is heavy upon it . Courteous Reader , I will treat thee now , even at the Door and Threshold of this house , but only with this Intelligence , that Mr. Badman lies dead within . Be pleased therefore ( if thy leisure will serve thee ) to enter in , and behold the state in which he is laid , betwixt his Death-bed and the Grave . He is not buried as yet , nor doth he stink , as is designed he shall , before he lies down in oblivion . Now as others have had their Funerals solemnized , according to their Greatness and Grandure in the world , so likewise Mr. Badman , ( forasmuch as he deserveth not to go down to his grave with silence ) has his Funeral state according to his deserts . Four things are usual at great mens Funerals , which we will take leave , and I hope without offence , to allude to , in the Funeral of Mr. Badman . First , They are sometimes , when dead , presented to their Friends , by their compleatly wrought Images , as lively as by cunning mens hands they can be ; that the remembrance of them may be renewed to their survivors , the remembrance of them and their deeds : And this I have endeavoured to answer in my discourse of Mr. Badman ; and therefore I have drawn him forth in his featours and actions from his Childhood to his Gray hairs . Here therefore thou hast him lively set forth as in Cutts ; both as to the minority , flower , and seniority of his Age , together with those actions of his life , that he was most capable of doing , in , and under those present circumstances of time , place , strength ; and the opportunities that did attend him in these . Secondly , There is also usual at great mens Funerals , those Badges and Scutcheons of their honour , that they have received from their Ancestors , or have been thought worthy of for the deeds and exploits they have done in their life : And here Mr. Badman has his , but such as vary from all men of worth , but so much the more agreeing with the merit of his doings : They all have descended in state , he only as an abominable branch . His deserts are the deserts of sin , and therefore the Scutcheons of honour that he has , are only that he died without Honour , and at his end became a fool . Thou shalt not be joyned with them in burial . — The seed of evil doers shall never be renowned . The Funeral pomp therefore of Mr. Badman , is to wear upon his Hearse the Badges of a dishonourable and wicked life ; since his bones are full of the sins of his Youth , which shall lye down , as Job sayes , in the dust with him : nor is it fit that any should be his Attendants , now at his death , but such as with him conspired against their own souls in their life ; persons whose transgressions have made them infamous to all 2that have or shall know what they have done . Some notice therefore I have also here in this little discourse given the Reader , of them who were his Confederates in his life , and Attendants at his death ; with a hint , either of some high Villany committed by them , as also of those Judgments that have overtaken and fallen upon them from the just and revenging hand of God. All which are things either fully known by me , as being eye and car-witness thereto , or that I have received from such hands , whose relation as to this , I am bound to believe . And that the Reader may know them from other things and passages herein contained , I have pointed at them in the M●rgent , as with a finger thus : ☞ Thirdly , the Funerals of persons of Quality have been solemnized with some suitable Sermon at the time and place of their Burial ; but that I am not come to as yet , having got no further than to Mr. Badmans death : but for as much as he must be buried , after he hath stunk out his time before his beholders , I doubt not but some such that we read are appointed to be at the burial of Gog , will do this work in my stead ; such as shall leave him neither skin nor bone above ground , but shall set a sign by it till the b●riers have buried it in the Vall●y of Hamon-gog , Ezek. 39. Fo●rthly , At Funerals there does use to be Mourning and lamentation , but h●re also Mr. Badman differs from others ; his Familiars cannot lament his departure , for they have not sence of his damnable state ; they rather ring him , and sing him to Hell in the sleep of death , in which he goes thither . Good men count him no loss to the world , his place can well be without him , his loss is only his own , and 't is too late for him to recover that dammage or loss by a Sea of bloody tears , could he shed them . Yea , God has said , he will laugh at his destruction , who then shall lament for him , saying , Ah! my brother . He was but a stinking Weed in his life ; nor was he better at all in his death : such may well be thrown over the wall without sorrow , when once God has plucked them up by the roots in his wrath . Reader , If thou art of the race , linge , stook● or fraternity of Mr. Badman , I tell thee ●●fore thou readest this Book , thou wilt neither brook the Author nor it , because he hath writ . of Mr. Badman as he has . For he that condemneth the wicked that die so , passeth also the sentence upon the wicked that live . I therefore expect neither credit of , nor countenance from thee , for this Narration of thy kinsmans life . For thy old love to thy Friend , his wayes , doings , &c. will stir up in thee enmity rather , in thy very heart , against me . I shall therefore incline to think of thee , that thou wilt rent , burn , or throw it away in contempt : yea and wish also , that for writing so notorious a truth , some mischief may befall me . I look also to be loaded by thee with disdain , scorn and contempt ; yea that thou shouldest railingly and vilifyingly say , I lye , and am a bespatterer of honest mens lives and deaths . For Mr. Badman , when himself was alive , could not abide to be counted a Knave ( though his actions told all that went by , that indeed he was such an one : ) How then should his brethren , that survive him , and that tread in his very steps , approve of the sentence that by this . Rook is pronounced against him ? Will they not rather imitate Corah , Dathan , and Abiram's friends , even rail at me for condemning him , as they did at Moses for doing execution ? I know 't is ill pudling in the Cockatrices den , and that they run hazards that hunt the Wild-Boar . The man also that writeth Mr. Badmans life , had need be fenced with a Coat of Mail , and with the Staffe of a Spear , for that his surviving friends will know what he doth : but I have adventured to do it , and to play , at this time , at the hole of these Asps ; if they bite , they bite ; if they sting , they sting . Christ sends his Lambs in the midst of Wolves , not to do like them , but to suffer by them for bearing plain testimony against their bad deeds : But had one not need to walk with a Guard , and to have a Sentinel stand at ones door for this ? Verily , the flesh would be glad of such help ; yea , a spiritual man , could he tell how to get it . Acts 23. But I am stript naked of these , and yet am commanded to be faithful in my servicce for Christ. Well then , I have spoken what I have spoken , and now come on me what will , Job 13. 13. True , the Text sayes , Rebuke a scorner , and he will hate thee ; and that , He that reproveth a wicked man , getteth himself a Blot and Shame ; but what then ? Open rebuke is better than secret love ; and he that receives it , shall find it so afterwards . So then , whether Mr. Badmans friends shall rage or laugh at what I have writ , I know that the better end of the staffe is mine . My endeavour is to stop an hellish Course of Life , and to save a soul from death , ( Jam. 5. ) and if for so doing , I meet with envy from them , from whom in reason I should have thanks , I must remember the man in the dream , that cut his way through his armed enemies , and so got into the beauteous Palace ; I must , I say , remember him , and do my self likewise . Yet four things I will propound to the consideration of Mr. Badmans friends , before I turn my back upon them . 1. Suppose that there be an Hell in very deed , not that I do question it , any more than I do whether there be a Sun to shine ; but I suppose it for argument sake , with Mr. Badmans friends ; I say , suppose there be an Hell , and that too , such an one as the Scripture speaks of , one at the remotest distance from God and Life eternall , one where the Worm of a guilty Conscience never dyes , and where the fire of the Wrath of God is not quenched . Suppose , I say , that there is such an Hell , prepared of God ( as there is indeed ) for the body and soul of the ungodly World after this life , to be tormented in : I say , do but with thy self suppose it , and then tell me , Is it not prepared for thee , thou being a wicked man ? Let thy conscience speak , I say , is it not prepared for thee , thou being an ungodly man ? And dost thou think , wast thou there now , that thou art able to wrestle with the judgment of God ? Why then do the fallen Angels tremble there ? thy hands cannot be strong , nor can thy heart endure , in that day when God shall deal with thee : Ezek. 22. 14. 2. Suppose that some one that is now a soul in Hell for sin , was permitted to come hither again to dwelt ; and that they had a grant also , that upon amendment of life , next time they dye , to change that place for Heaven and Glory ; what sayest thou , O wicked man ? would such an one ( thinkest thou ) run again into the same course of life as before , and venture the damnation that for sin he had already been in ? Would he choose again to lead that cursed life that afresh would kindle the flames of Hell upon him , and that would bind him up under the heavy wrath of God ? O! he would not , he would not ; the sixteenth of Luke insinuates it : yea Reason it self , awake , would abhorr it , and tremble at such a thought . 2. Suppose again , that thou that livest and rollest in thy sin , and that as yet hast known nothing but the pleasure thereof , shouldst be by an Angel conveyed to some place where with convenience , from thence thou mightest have a view of Heaven and Hell ; of the Joyes of the one , and the torments of the other ; I say , suppose that from thence thou mightest have such a view thereof , as would convince thy reason , that both Heaven and Hell , are such realities as by the Word they are declared to be ; wouldest thou ( thinkest thou ) when brought to thy home again , chuse to thy self thy former life , to wit , to return to thy folly again ? No ; if belief of what thou sawest , remained with thee , thou wouldest eat . Fire and Brimstone first . 4. I will propound again . Suppose that there was amongst us such a Law , ( and such a Magistrate to inflict the penalty , ) That for every open wickedness committed by thee , so much of thy flesh should with burning Pinoers be plucked from thy Bones : Wouldest thou then go on in thy open way of Lying , Swearing , Drinking and Whoring , as thou with delight doest now ? Surely , surely , No : The fear of the punishment would make thee forbear ; yea , would make thee tremble , even then when thy lusts were powerfull , to think what a punishment thou wast sure to sustain , so soon as the pleasure was over . But Oh! the folly , the madness , the desperate madness that is in the hearts of Mr. Badmans friends , who in despite of the threatnings of an holy and sin revenging God , and of the outcries and warnings of all good men ; yea , that will in despite of the groans and torments of those that are now in Hell for sin , ( Luk. 16. 24. 28. ) go on in a sinfull course of life ; yea , though every sin is also a step of descent , down to that infernal Cave . O how true is that saying of Solomon , The heart of the sons of men is full of evil , and madness is in their heart while they live , and after that they go to the dead , Eccles . 9. 3. To the dead ! that is , to the dead in Hell , to the damned dead ; the place to which those that have dyed Bad men are gone , and that those that live Bad men are like to go to , when a little more sin , like stollen waters , hath been imbibed by their sinful souls . That which has made me publish this Book is , 1. For that wickedness like a flood is like to drown our English world : it begins already to be above the tops of mountains ; it has almost swallowed up all ; our Youth , our Middle age , Old age , and all , are almost carried away of this flood . O Debauchery , Debauchery , what hast thou done in England ! Thou hast corrupted our Young men , and hast made our Old men beasts ; thou hast deflowered our Virgins , and hast made Matrons Bawds . Thou hast made our earth to reel to and fro like a drunkard ; 't is in danger to be removed like a Cottage , yea , it is , because transgression is so heavy upon it , like to fall and rise no more , Isa. 24. 20. O! that I could mourn for England , and for the sins that are committed therein , even while I see that without repentance , the men of Gods wrath are about to deal with us , each having his slaughtering weapon in his hand : ( Ezek 9. 1 , 2. ) Well , I have written , and by Gods assistance shall pray , that this flood may abate in England : and could I but see the tops of the Mountains above it , I should think that these waters were abating . 2. It is the duty of those that can , to cry out against this deadly plague , yea , to lift up their voice as with a Trumpet against it ; that men may be awakened about it , slye from it , as from that which is the greatest of evils . Sin pull'd Angels out of Heaven , pulls men down to Hell , and overthroweth Kingdoms . Who , that sees an house on fire , will not give the Allarum to them that dwell therein ? who that sees the Land invaded , will not set the Beacons on a flame ? Who , that sees the Devils , as roaring Lyons continually devouring souls , will not make an Out-cry ? But above all , when we see sin , sinful sin , a swallowing up a Nation , sinking of a Nation , and bringing its Inhabitants to temporal , spiritual , and eternal ruine , shall we not cry out , and cry , They are drunk , but not with Wine ; they stagger , but not with strong drink ; they are intoxicated with the deadly poyson of sin , which will , if its malignity be not by wholsom means allayed , bring Soul and Body , and Estate , and Countrey , and all , to ruin and destruction ? 3. In and by this my Out-cry , I shall deliver my self from the ruins of them that perish : for a man can do no more in this matter , I mean a man in my capacity , than to detect and condemn the wickedness , warn the evil doer of the Judgment , and fly therefrom my self . But Oh! that I might not only deliver my self ! Oh that many would hear , and turn at this my cry , from sin ! that they may be secured from the death and Judgment that attend it . Why I have handled the matter in this method , is best known to my self : and why I have concealed most of the Names of the persons whose sins or punishments I here and there in this Book make relation of , is , 1. For that neither the sins nor Judgments were all alike open ; the sins of some , were committed , and the Judgments executed for them only in a corner . Not to say that I could not learn some of their names ; for could I , I should not have made them publick , for this reason . 2. Because I would not provoke those of their Relations that survive them ; I would not justly provoke them , and yet , as I think , I should , should I have intailed their punishment to their sins , and both to their names , and so have turned ●hem into the world . 3. Nor would I lay them under disgrace and ●ontempt , which would , as I think , unavoidably ●ave happened unto them had I withall insert●d their Names . As for those whose Names I mention , their ●rimes or Judgments were manifest ; publick almost as any thing of that nature that happeneth to mortal men . Such therefore have published their own-shame by their sin , and God , his anger , by taking of open vengeance . As Job sayes , God has strook them as wicked men in the open sight of others , Job 34 26. So that I cannot conceive , since their si● and Judgment was so conspicuous , that my admonishing the world thereof , should turn to their detriment : For the publishing of these things are , so far as Relation is concerned , intende● for remembrancers : That they may also be think themselves , repent and turn to God , 〈◊〉 the Judgments for their sins should prove here ditary . For the God of Heaven hath threatne● to visit the iniquity of the fathers upon th● children , if they hate him , to the third an● fourth generation , Exod. 20. 5. Nebuchadnezzars punishment for his pri● being open , ( for he was for his sin , driven fro● his Kingly dignity , and from among men too , 〈◊〉 eat grass like an Ox , and to company with th● beasts , ) Daniel did not stick to tell Belshazz●● his son to his face thereof ; nor to publish 〈◊〉 that it might be read and remembred by the g●nerations to come . The same may be said 〈◊〉 Judas and Ananias , &c. for their sin and p●nishment were known to all the dwellers at Je●salem , Acts 1. Chap. 5. Nor is it a sign but of desperate impe●tence and hardness of heart , when the offspring or relations of those who have fallen by open , fearfull and prodigious Judgments , for their sin , shall overlook , forget , pass by , or take no notice of such high outgoings of God against them and their house . Thus Daniel aggravates Belshazzars crime , for that he hardened his heart in pride , though he knew that for that very sin and transgression , his father was brought down from his height , and made to be a companion for Asses . And thou his son , O Belshazzar , sayes he , hast not humbled thy heart , though thou knewest all this . Dan. 5. A home reproof indeed , but home is most fit for an open and a continued-in transgression . Let those then that are the Offspring or relations of such , who by their own sin , and the dreadfull Judgments of God , are made to become a sign , ( Deut. 16. 9 , 10. ) having been swept , as dung , from off the face of the earth , beware , lest when Judgment knocks at their door , for their sins , as it did before at the door of their Pregenitors , it falls also with as heavy a stroak as on them that went before them : Lest , I say , they in that day , instead of finding mercy , find for their high , daring , and Judgment-affrontingsins , Judgment without mercy . To conclude , let those that would not dye Mr. Badmans death , take heed of Mr. Badmans wayes : for his wayes bring to his end ; Wickedness will not deliver him that is given to it though they should cloak all with a Profession o● Religion . If it was a transgression of Old , for a ma● to wear a Womans Apparel , surely it is a trans●gression now for a sinner to wear a Christia● Profession for a Cloak . Wolves in Sheeps Cloathing swarm in England this day : Wolves bot● as to Doctrine , and as to Practice too . Som● men make a Profession , I doubt , on purpose that they may twist themselves into a Trade ; and thence into an Estate ; yea , and if need be , into an Estate Kuavishly , by the ruins of their Neighbour : let such take heed , for those that d● such things have the greater damnation . Christian , make thy Profession shine by a Conversation according to the Gospel : Or else thou wilt damnifie Religion , bring scandal to thy Brethren , and give offence to the Enemies ; and 't would be better that a Millstone was hanged about thy neck , and that thou , as so adorned , wast cast into the bottom of the Sea , than so to do . Christian , a Profession according to the Gospel , is , in these dayes , a rare thing ; seek then after it , put it on , and keep it without spot ; and ( as becomes thee ) white , and clean , and thou shalt be a rare Christian. The Prophecy of the last times is , that professing men ( for so I understand the Text ) shall be , many of them , base ; ( 2 Tim. 3. ) but continue thou in the things that thou hast learned , not of wanton men , not of licentious times , but of the Word and Doctrine of God , that is according to Godliness ; and thou shalt walk with Christ in white . Now God Almighty give his people Grace , not to hate or malign Sinners , nor yet to choose any of their wayes , but to keep themselves pure from the blood of all men , by speaking and doing according to that Name and those Rules that they profess to know , and love ; for Jesus Christs sake . John Bunyan . Books lately Printed for and Sold by Nathaniel Ponder at the Peacock in the Poultrey , neer the Church . BIblia Sacra , sive Testamentum Vetus , a● Im. Tremellio & Fr. Junio ex Hebrae● Latinè redditum . Et Testamentum Novum 〈◊〉 Theod. Beza è Graeco in Latinum versum . Argumentis Capitum additi● versibúsque singuli● distinctis , & seorsum expressis . 12o. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Or , A Declaration of the Glorious Mystery of the Person of Christ , God and Man. With the Infinite Wisdom , Love and Power of God in the contrivance and constitution thereof . As also of the Ground and Reasons of his Incarnation , the nature o● his Ministry in Heaven , the present State o● the Church above thereon , and the Use of 〈◊〉 Person in Religion . With an Account and Vindication of the Honour , Worship , Faith Love , and Obedience due unto him , in and from the Church . By John Owen , D. D. Divine Breathings : or a Manual of practical Contemplations , in one Century : Tending to promote Gospel-Principles , and good Conversation in Christ. Comprizin● brief many of those great Truths that are to known and practised by a Christian. By T. Youth's Comedy , or the Souls Tryals and Triumph : a Dramatick Poem . With Divers Meditations intermixt upon several Subjects . Set forth to help and encourage those that are seeking a Heavenly Country . By the Author of Youth's Tragedy . A Treatise of the Fear of God : shewing what it is , and how distinguished from that which is not so . Also Whence it comes . Who has it . What are the Effects . And What the Priviledges of those that have it in their hearts . By John Bunyan . The Tragical History of Jetzer : Or , a Faithful Narrative of the Feigned Visions , Counterfeit Revelations , and false Miracles of the Dominican Fathers of the Covent of Bern in Switzerland , to Propagate their Superstitions . For which Horrid Impieties , the Prior , Sub-Prior , Lecturer , and Receiver of the said Covent were Burnt at a Stake , Anno Dom. 1509. Collected From the Records of the said City by the Care of Sir William Waller , Knight . Translated from his French Copy by an Impartial Pen , and now made Publick for the Information of English Protestants , who may hence learn , that 〈◊〉 will stick at no 〈◊〉 which may Adiunce their Designs , nor at any Per●●ries that may Conceal them . With an Epistle , wherein are some soft and gentle Reflections upon the Lying Dying Speeches of the Jesuites lately Executed at Tyburn . The Second Edition . The Pilgrims Progress from this World to that which is to come : Delivered in the Similitude of a Dream . By John Bunyan . This fourth Impression hath the Authors Picture and many Additions . There is now in the Press , and will be suddenly published , An Exposition on the 6 , 7 , 8 , 9 , and 10 th , Chapters on the Hebrews ▪ Being a Third Volume . By John Owen , D. D. ERRATA . PAge 127. line 8. for amated read amazed , p. 149. l. 15. for herhaps r. perhaps , p. 162. l. 3 , & 4. for dia●a●olical r. di●bolical , p. 287. l. 9. for , for r. so , p. 304. for reputation r. repentance . THE LIFE and DEATH OF Mr. BADMAN , Presented to the World in a Familiar DIALOGUE Betwixt Mr. WISEMAN , And , Mr. ATTENTIVE . Wiseman . GOOD morrow my good Neighbour , Mr. Attentive ; whither are you walking so early this morning ? methinks you look as if you were concerned about something more than ordinary . Have you lost any of your Cattel , or what is the matter ? Attentive . Good Sir , Good morrow to you , I have not as yet lost ought , but yet you give a right ghess of me , for I am , as you say , concerned in my heart , but 't is because of the badness of the times . And Sir , you , as all our Neighbours know , are a very observing man , pray therefore what do you think of them ? Wise. Why ? I think , as you say , to wit , that they are bad times , and bad they will be , untill men are better : for they are bad men that make bad times ; if men therefore would mend , so would the times . 'T is a folly to look for good dayes , so long as sin is so high , and those that study its nourishment so many . God bring it down , and those that nourish it to Repentance , and then my good Neighbour , you will be concerned , not as you are now : Now you are concerned because times are so bad ; but then you will be so , cause times are so good : Now you are concerned so as to be perplexed , but then you will be concerned so as to lift up your voice with shouting ; for I dare say , could you see such dayes they would make you shout . Atten. Ai , so they would , such times I have prayed for , such times I have longed for : but I fear they 'l be worse before they be better . Wise. Make no Conclusions , man : for he that hath the hearts of men in his hand , can change them from worse to better , and so bad times into good . God give long life to them that are good , and especially to those of them that are capable of doing him service in the world . The Ornament and Beauty of this lower World , next to God and his Wonders , are the men that spangle and shine in godliness . Now as Mr. Wiseman said this , he gave a great sigh . Atten. Amen . Amen . But why , good Sir , do you sigh so deeply ? is it for ought else than that for the which as you have perceived , I my self am concerned ? Wise. I am concerned with you , for the badness of the times ; but that was not the cause of that sigh , of the which , as I see , you take notice . I sighed at the remembrance of the death of that man for whom the Bell tolled at our Town yesterday . Atten. Why ? I trow , Mr. Goodman your Neighbour is not dead . Indeed I did hear that he had been sick . Wise. No , no , it is not he . Had it been he , I could not but have been concerned , but yet not as I am concerned now . If he had died , I should only have been concerned for that the world had lost a Light : but the man that I am concerned for now , was oue that never was good , therefore such an one who is not dead only , but damned . He died that he might die , he went from Life to Death , and then from Death to Death , from Death Natural to death Eternal . And as he spake this , the water stood in his eyes . Atten. Indeed , to goe from a death-bed to Hell is a fearful thing to think on . But good Neighbour Wiseman , he pleased to tell me who this man was , and why you conclude him so miserable in his death ? Wise. Well , if you can stay , I will tell you who he was , and why I conclude thus concerning him . Atten. My leisure will admit me to stay , and I am willing to hear you out . And I pray God your discourse may take hold on my heart , that I may be bettered thereby . So they agreed to sit down under a tree : Then Mr. Wiseman proceeded as followeth . Wise. The man that I mean , is one Mr. Badman ; he has lived in our Town a great while , and now , as I said , he is dead . But the reason of my being so concerned at his death , is , not for that he was at all related to me , or for that any good conditions died with him , for he was far from them , but for that , as I greatly fear , he hath , as was hinted before , died two deaths at once . Atten. I perceive what you mean by two deaths at once ; and to speak truth , 't is a fearfull thing thus to have ground to think of any : for although the death of 〈◊〉 ungodly and sinners is laid to heart but of few , yet to die in such a state , is more dreadful and fearful than any man can imagine . Indeed if a man had no Soul , if his state was not truely Immortal , the matter would not be so much ; but for a man to be so disposed of by his Maker , as to be appointed a sensible being for ever , and for him too to fall into the hands of revenging Justice , that will be always , to the utmost extremity that his sin deserveth , punisbing of him in the dismal dungeon of Hell , this must needs be unutterably sad , and lamentable . Wise. There is no man , I think , that is sensible of the worth of one Soul , but must , when he hears of the death of unconverted men , he stricken with sorrow and grief : because , as you said well , that mans state is such , that he has a sensible being for ever . For 't is sense that makes punishment heavy . But yet sense is not all that the Damned have , they have sense and reason too ; so then , as Sense receiveth punishment with sorrow because it feels , and bleeds under the same , so by Reason , and the exercise thereof , in the midst of torment , all present Affliction is aggravated , and that three manner of wayes : 1. Reason will consider thus with himself ; For what am I thus tormented ? and will easily find 't is for nothing but that base and filthy thing , Sin ; and now will Vexation be mixed with Punishment , and that will greatly heighten the Affliction . 2. Reason will consider thus with himself . How long must this be my state ? And will soon return to himself this Answer : This must be my state for ever and ever . Now this will greatly increase the torment . 3. Reason will consider thus with himself ; What have I lost more than present ease and quiet by my sins that I have committed ? And will quickly return himself this answer : I have lost Communion with God , Christ , Saints and Angels , and a share in Heaven and eternal Life : And this also must needs greaten the misery of poor damned souls . And this is the case of Mr. Badman . Atten. I feel my heart even shake at the thoughts of coming into such a state . Hell ! who knows that is yet alive , what the torments of Hell are ? This word Hell gives a very dreadful sound . Wise. 〈◊〉 , so it does in the ears of him that has a tender Conscience . But if , as you say , and that truly , the very Name of Hell , is so dreadful , what is the Place it self , and what are the Punishments that are there inflicted , and that without the least intermission , upon the Souls of damned men , for ever and ever . Atten. Well , but passing this ; my leisure will admit me to stay , and therefore pray tell me what it is that makes you think that Mr. Badman is gone to Hell. Wise. I will tell you . But first do you know which of the Badmans I mean ? Atten. Why was there more of them th●n one ? Wise. O , yes , a great many , both Brothers and Sisters , and yet all of them the Children of a godly Parent , the more a great deal is the pity . Atten. Which of them therefore was it that died . Wise. The eldest , old in years , and old in sin ; but the sinner that dies an hundred years old shall be accursed . Atten. Well , but what makes you think he is gone to Hell ? Wise. His wicked life , and fearful death , specially since the Manner of his death was so corresponding with his life . Atten. Pray let me know the manner of his death , if your self did perfectly know it . Wise. I was there when he died : But I desire not to see another such man ( while I live ) die in such sort as he did . Atten. Pray therefore let me hear it . Wise. You say you have leisure and can stay , and therefore , if you please , we will discourse even orderly of him . First , we will begin with his Life , and then proceed to his Death : Because a relation of the first may the more affect you , when you shall hear of the second . Atten. Did you then so well know his Life ? Wise. I knew him of a Child . I was a man , when he was but a boy , and I made special observation of him from first to last . Atten. Pray then let me hear from you an account of his Life ; but be as brief as you can , for I long to hear of the manner of his death . Wise. I will endeavour to answer your desires , and first , I will tell you , that from a Child he was very bad : his very beginning was ominous , and presaged that no good end , was , in likelyhood , to follow thereupon . There were several sins that he was given to , when but a little one , that manifested him to be notoriously infected with Orginal corruption ; for I dare say he learned none of them of his Father or Mother ; nor was he admitted to go much abroad among other Children , that were vile , to learn to sin of them : Nay , contrariwise , if at any time he did get abroad amongst others , he would be as the Inventer of bad words , and an example in bad actions . To them all he used to be , as we say , the Ring-leader , and Master-sinner from a Childe . Atten. This was a bad Beginning indeed , and did demonstrate that he was , as you say , polluted , very much polluted with Original Corruption . For to speak my mind freely , I do confess , that it is mine opinion , that Children come polluted with sin into the World , and that oft-times the sins of their youth , especially while they are very young , are rather by vertue of Indwelling sin , than by examples that are set before them by others . Not but that they learn to sin by example too , but Example is not the root , but rather the Temptation unto wickedness . The root is sin within ; for from within , out of the heart of man proccedeth sin . Wise. I am glad to hear that you are of this opinion , and to confirm what you have said by a few hints from the Word . Man in his birth is compared to an Ass , ( an unclean Beast ) and to a wretched Infant in its blood : besides , all the first-born of old that were offered unto the Lord , were to be redeemed at the age of a month , and that was before they were sinners by imitation . The Scripture also affirmeth , that by the sin of one , Judgement came upon all ; and renders this reason , for that all have sinned : nor is that Objection worth a rush , That Christ by his death hath taken away Original Sin. First , Because it is Scriptureless . Secondly , Because it makes them incapable of Salvation by Christ ; for none but those that in their own Persons are sinners , are to have Salvation by him . Many other things might be added , but between persons so well agreed as you and I are , these may suffice at present : but when an Antagonist comes to deal with us about this matter , then we have for him often other strong Arguments , if he be an Antagonist worth the taking notice of . Atten. But , as was hinted before , he used to be the Ring-leading Sinner , or the Master of mischief among other children ; yet these are but Generals ; pray therefore tell me in Particular which were the sins of his Childhood . Wise. I will so . When he was but a Child , he was so addicted to * Lying , that his Parents scarce knew when to believe he spake true ; yea , he would invent ; tell , and stand to the Lyes that he invented and told , and that with such an audacious face , that one might even read in his very countenance the symptoms of an hard and desperate heart this way . Atten. This was an ill beginning indeed , and argueth that he began to harden himself in sin betimes . For a lye cannot be knowingly told and stood in , ( and I perceive that this was his manner of way in Lying ) but he must as it were force his own heart unto it . Yea , he must make his * heart hard , and bold to doe it : Yea , he must be arrived to an exceeding pitch of ▪ wickedness thus to doe , since all this he did against that good education , that before you seemed to hint , he had from his Father and Mother . Wise. The want of good Education , as you have intimated , is many times a cause why Children doe so easily , so soon , become bad ; especially when there is not only a want of that , but bad Examples enough , as , the more is the pity , there is in many Families ; by vertue of which poor Children are trained up in Sin , and nursed therein for the Devil and Hell. But it was otherwise with Mr. Badman , for to my knowledge , this his way of Lying , was a great grief to his Parents , for their hearts were much dejected at this beginning of their Son ; nor did there want Counsel and Correction from them to him , if that would have made him better , He wanted not to be told , in my hearing , and that over and over and over , That all Lyars should have their part in the Lake that burns with fire and brimstone ; and that whosoever loveth and maketh a lye , should not have any part in the new and heavenly Jerusalem : But all availed nothing with him ; when a fit , or an occasion to lie , came upon him , he would invent , tell , and stand to his Lie ( as steadfastly as if it had been the biggest of truths , ) that he told , and that with that hardening of his heart and face , that it would be to those that stood by , a wonder . Nay , and this he would doe when under the rod of correction which is appointed by God for Parents to use , that thereby they might keep their Children from Hell. Atten. Truly it was , as I said , a bad beginning , he served the Devil betimes ; yea he became a Nurse 〈◊〉 one of his † Br●ts , for a spirit of Lying is the Devils Brat , * for he 〈◊〉 Liar and the Father of it . Wise. Right , he is the Father of it indeed . A Lie is begot by the Devil , as the Father , and is brought forth by the wicked heart , as the Mother : wherefore another Scripture also saith , Why hath Satan filled thy heart to lye , &c. Yea , he calleth the heart that is big with a lye , an heart that hath Conceived , that is , by the Devil . Why hast thou conceived this thing in thy heart , thou hast not lied unto men , but unto God. True , his lye was a lye of the highest nature , but every lye hath the * same Father and Mother is had the lie last spoken of . For he is a lier , and the Father of it . A lie then is the Brat of Hell , and it cannot † be in the heart before the person has committed a kind of spiritual Adultery with the Devil . That Soul therefore that telleth a known lie , has lien with , and conceived it by lying with the Devil , the only Father of lies . For a lie has only one Father and Mother , the Devil and the Heart . No marvel therefore if the hearts that hatch and bring forth Lies , be so much of complexion with the Devil . Yea , no marvel though God and Christ have so bent their Word against lyers : a lyer is weded to the Devil himself . Atten. It seems a marvellous thing in mine eyes , that since a lye is the Off-spring of the devill , and since a lye brings the soul to the very den of Devils , to wit , the dark dungeon of hell ; that men should be so desperately wicked as to accustom themselves to s● horrible a thing . Wise. It seems also marvellous to me , specially when I observe for how little a matter some men will study , contrive , make and tell a lye . You shall have some that will lye it over and over , and that for a peny * profit . Yea , lye and stand in it , although they know that they lye : yea , you shall have some men that will not stick to tell lye after lye , though themselves get nothing thereby ; They will tell lyes in their ordinary discourse with their Neighbours , also their News , their Jests , and their Tales must needs be ador●ed with lyes ; or else they seem to bear no good sound to the ear , nor shew much to the fancie of him to whom they are told . But alas , what will these lyers doe , when , for their lyes they shall be tumbled down into hell , to that Devil that did beget those lyes in their heart , and so be tormented by fire and brimstone , with him , and that for ever and ever , for their lyes ? Atten. Can you not give one some example of Gods Judgements upon lyers , that one may tell them to lyers when one hears them lye , if perhaps they may by the hearing thereof , be made afraid , and ashamed to lye . Wise. Examples ! why , * Saphi●a and his wife are examples enough to put a stop , one would think , to a spirit addicted thereto , for they both were stricken down dead for telling a lye , and that by God himself , ●n the midst of a company of people . But if Gods threatning of Liers with Hell-fire , and with the loss of the Kingdom of Heaven , will not pre●ail with them to leave off to lie ●nd make lies , it cannot be ima●ined that a relation of temporal ●udgements that have swept liers ●ut of the World heretofore , should so it . Now , as I said , this Lying was one of the first sins that Mr. Badman was addicted to , and he could make them and tell them fearfully . Atten. I am sorry to hear this of him , and so much the more because , as I fear , this sin did not reign in him * alone ; for usually one that is accustomed to lying , is also accustomed to other evils besides , and if it were not so also with Mr. Badman , it would be indeed a wonder . Wise. You say true , the lier is a Captive slave of more than the spirit of lying : and therefore this Mr. Badman , as he was a lier from a Child , so he was also much given to * pilfer and steal , so that what he could , as we say , handsomly lay his hands on , that was counted his own , whether they were the things of his fellow Children ; or if he could lay hold of any thing at a Neighbours house , he would take it away ; you must understand me of Trifles ; for being yet but a Child ▪ he attempted no great matter , especially at first . But yet as he grew up in strength and ripeness of wit● so he attempted to pilfer and stea● things still of more value than a● first . He took at last great pleasure in robbing of Gardens and Orchards ; and as he grew up , to steal Pullen from the Neighbourhood : Yea , what was his * Fathers , could not escape his fingers , all was Fish that came to his Net , so hardened , at last , was he in this mischief also . Atten. You make me wonder more and more . What , play the Thief too ! What play the Thief so soon ! He could not but know , though he was but a Child , that what he took from others , was none of his own . Besides , if his Father was a good man , as you say , it could not be , but he must also hear from him , that to steal was to transgress the Law of God , and so to run the hazard of eternal Damnation . Wise. His Father was not wanting to use the means to reclaim him , often urging , as I have been told , that saying in the Law of Moses , Thou shalt not steal : And also that , This is the Curse that goeth forth over the face of the whole earth , for every one that stealeth shall be cut off , &c. The light of Nature also , though he was little , must needs shew him that what he took from others , was not his own , and that he would not willingly have been served so himself . But all was to no purpose , let Father and Conscience say what they would to him , he would go on , he was resolved to go on in his wickedness . Atten. But his Father would , a● you intimate , sometimes rebuke him for his wickedness ; pray how would he carry it then ? Wise. How ! why , like to a Thief that is found . He would stand * gloating , and hanging down his head in a sullen , pouching manner , ( a body might read , as we use to say , the picture of Ill-luck in his face , ) and when his Father did demand his answer to such questions concerning his Villany , he would grumble and mutter at him , and that should be all he could get . Atten. But you said that he would also rob his Father , methinks that was an unnatural thing . Wise. Natural or unnatural , all is one to a Thief . Besides , you must think that he had likewise Companions to whom he was , for the wickedness that he saw in them , more * firmly knit , than either to Father or Mother . Yea , and what had he cared if Father and Mother and died for grief for him . Their death would have been , as he would have counted , great release and liberty to him : For the truth is , they and their counsel was his Bondage ; yea , and if I forget not , I have heard some say , that when he was , at times , among his Companions , he would greatly † rejoyce to think that his Parents were old , and could not live long , and then , quoth he , I shall be mine own man , to do what I list without their controul . Atten. Then it seems he counted that robbing of his Parents was no crime . Wise. None at all , and therefore he fell directly under that Sentence , Whoso robbeth his Father or his Mother , and saith it is no transgression , the same is the companion of a destroyer . And for that he set so light by them as to their Persons and Counsels , 't was a sign that at present he was of a very abominable spirit , * and that some Judgement waited to take hold of him in time to come . Atten. But can you imagin what it was , I mean , in his conceit ( for I speak not now of the suggestions of Satan , by which doubtless he was put on to do these things , ) I say what it should be in his conceit , that should make him think that this his manner of pilfering and stealing was not great matter . Wise. It was , for that , the things that he stole , were small ; to rob Orchards , and Gardens , and to steal Pullen , and the like , these he counted * Tricks of Youth , nor would he be beat out of it by all that his Friends could say . They would tell him that he must not covet , or desire , ( and yet to desire , is less than to take ) even any thing , the least thing that was his Neighbours , and that if he did , it would be a transgression of the Law ; but all was one to him : what through the wicked Talk of his Companions , and the delusion of his own corrupt heart , he would go on in his pilfering course , and where he thought himself secure , would talk of , and laught at it when he had done . Atten. Well , I heard a man once , when he was upon the Ladder with the Rope about his Neck , confess ( when ready to be turned off by the Hangman ) that that which had brought him to that end , was his accustoming of himself , when young , to pi●fer and steal small things . To my best remembrance he told us , that he began the trade of a Thief by stealing of Pins and Points , and therefore did forewarn all the Youth , that then were gathered together to see him die , to take heed of beginning , though but with little sins , because by tampering at first with little ones , way is made for the commission of bigger . Wise. Since you are entred upon Storyes , I also will tell you one , the which , though I heard it not with mine own Ears , yet my Author I dare believe : * It is concerning one old Tod , that was hanged about Twenty years agoe , or more , at Hartford , for being a Thief . The Story is this : At a Summer Assizes holden at Hartfort , while the Judge was sitting upon the Bench , comes this old Tod into the Court , cloathed in a green Suit , with his Leathern Girdle in his hand , his Bosom open , and all on a dung sweat , as if he had run for his Life ; and being come in , he spake aloud as follows : * My Lord , said he , Here is the veryest Rogue that breaths upon the face of the earth . I have been a Thief from a Child : When I was but a little one , I gave my self to rob Orchards , and to do other such like wicked things , and I have continued a Thief ever since . My Lord , there has not been a Robbery committed thus many years , within so many miles of this place , but I have either been at it , or privy to it . The Judge thought the fellow was mad , but after some conference with some of the Justices , they agreed to Indict him ; and so they did of several felonious Actions ; to all which he heartily confessed Guilty , and so was hanged with his Wife at the same time . Atten. This is a remarkable Story indeed , and you think it is a true one . Wise. It is not only remarkable , but pat to our purpose . This Thief , like Mr. Badman , began his Trade betimes ; he began too where Mr. Badman began , even at robbing of Orchards , and other such things , which brought him ▪ as you may perceive , from sin to sin , till at last it brought him to the publick shame of sin , which is the Gallows . As for the truth of this Story , the Relator told me that he was at the same time himself in the Court , and stood within less than two yards of old Tod , when he heard him aloud to utter the words . Atten. These two sins of lying and stealing were a bad sign of an evil end . Wise. So they were , and yet Mr. Badman came not to his end like old Tod ; Though I fear , to as bad , nay , worse than was that death of the Gallows , though less discerned by spectators ; but more of that by and by . But you talk of these two sins as if these were all that Mr. Bad●man was addicted to in ●is Youth : Alas , alas , he swarmed with sins , even as a Begger does with Vermin , and that when he was but a Boy . Atten. Why what other sins was he addicted to , I mean while he was but a Child ? Wise. You need not ask , to what other sins was he , but to what other sins was he not addicted , that is , of such as suited with his Age : for a man may safely say , that nothing that was vile came amiss to him ; if he was but capable to do it . Indeed some sins there be that Childhood knows not how to be tampering with ; but I speak of sins that he was capable of committing , of which I will nominate two or three more . And , First , He could not endure the * Lords Day , because of the Holiness that did attend it ; the beginning of that Day was to him as if he was going to Prison , ( except he could get out from his Father and Mother , and lurk in by-holes among his Companions , untill holy Duties were over . ) Reading the Scriptures , hearing Sermons , godly Conference , repeating of Sermons , and Prayer , were things that he could not away with ; and therefore if his Father on such days ( as often he did , though sometimes notwithstanding his diligence , he would be sure to give him the slip ) did keep him strictly to the observation of the day , he would plainly shew by all carriages that he was highly discontent therewith : he would sleep at Duties , would talk vainly with his Brothers , and as it were , think every godly opportunity seven times as long as it was , grudging till it was over . Atten. This his abhorring of that day , was not , I think , for the sake of the day it self : for as it is a day , it is nothing else but as other days of the Week : But I suppose that the * reason of his loathing of it , was , for that God hath put sanctity and holiness upon it ; also because it is the day above all the days of the week that ought to be spent in holy Devotion , in remembrance of our Lords Resurrection from the dead . Wise. Yes , 't was therefore , that he was such an enemy to it , even because more restraint was laid upon him on that day , from his own ways , than were possible should be laid upon him on all others . Atten. Doth not God by instituting of a day unto holy Duties , make great proof how the hearts and inclinations of poor people do stand to Holiness of heart , and a Conversation in doly duties ? Wise. * Yes doubtless ; and a man shall shew his Heart and his Life what they are , more by one Lords-day , than by all the days of the week besides : And the reason is , because on the Lords-day there is a special restraint laid upon men as to Thoughts and Life , more than upon other days of the week besides . Also , men are enjoyned on that day to a stricter performance of holy Duties , and restraint of worldly business , than upon other days they are ; wherefore , if their hearts incline not naturally to good , now they will shew it , now they will appear what they are . The Lords Day is a kind of an Emblem of the heavenly Sabbath above , and it makes manifest how the heart 〈…〉 to the perpetuity of Holi●●●● 〈…〉 than to be found in a 〈…〉 does . 〈…〉 ●ys a man may be in and out of holy Duties , and all in a quarter of an hour ; but now , the Lords Day is , as it were , a day that enjoyns to one perpetual Duty of Holiness : Remember that thou keep holy the Sabbath day , ( which by Christ is not abrogated , but changed , into the First of the week , ) not as it was given in particular to the Jews , but as it was sanctified by him from the Beginning of the world ; and therefore is a greater proof of the frame and temper of a mans heart , and does more make manifest to what he is inclined , than doth his other performance of Duties : Therefore God puts great difference between them that truly call ( and walk in ) this day as holy , and count it Honourable , upon the account that now they have an opportunity to shew how they delight to honour him ; in that they have , not only an Hour , but a whole Day to shew it in : I say , he puts great difference between these , and that other sort that say , When will the Sabbath be gone , that we may be at our worldly business . The first he calleth a Blessed man , but brandeth the other for an unsanctified worldling . And indeed , to delight our selves in Gods service upon his Holy days , gives a better proof of a sanctified Nature , than to grudge at the coming , and to be weary of the holy duties of such dayes , as Mr. Badman did . Atten. There may be something in what you say , for he that cannot abide to keep one day holy to God , to be sure he hath given a sufficient proof that he is an unsanctified man ; and as such , what should he do in Heaven ? that being the place where a perpetual Sabath is to be kept to God ; I say , to be kept for ever and ever . And for ought I know , one reason why one day in seven , hath been by our Lord , ●●t apart unto holy Duties for men , may be to give them conviction that there is enmity in the hearts of sinners to the God of Heaven , for he that hateth Holiness , hateth God himself . They pretend to love God , and yet love not a holy day , and yet love not to spend that day in one continued act of holiness to the Lord : They had as good say nothing as to call him Lord , Lord , and yet not doe the things that he says . And this Mr. Badman was such an one : he could not abide this day , nor any of the Duties of it . Indeed , when he could get from his Friends , and so * spend it in all manner of idleness and profaneness , then he would be pleased well enough : but what was this but a turning the day into night , or other than taking an opportunity at Gods forbidding , to follow our Callings , to solace and satisfie our lusts and delights of the flesh . I take the liberty to speak thus of Mr. Badman , upon a confidence of what you , Sir , have said of him , is true . Wise. You needed not to have made that Apology for your censuring of Mr. Badman , for all that knew him , will confirm what you said of him to be true . He could not abide either that day , or any thing else that had the stamp or image of God upon it . Sin , sin , and to do the thing that was naught , was that which he delighted in , and that from a little Child . Atten. I must say again , I am sorry to hear it , and that for his own sake , and also for the sake of his Relations , who must needs be broken to pieces with such doings as these : For , for these things sake comes the wrath of God upon the Children of disobedience : and doubtless he must be gone to Hell , if he died without Repentance ; and to beget a Child for Hell , is sad for Parents to think on . Wise. Of his Dying , as I told you , I will give you a Relation anon , but now we are upon his Life , and upon the Manner of his Life in his Childhood , even of the sins that attended him then , some of which I have mentioned already ; and indeed I have mentioned but some , for yet there are more to follow , and those not at all inferiour to what you have already heard . Atten. Pray what were they ? Wise. Why he was greatly given , and that while a Lad , to grievous * Swearing and Cursing : yea , he then made no more of Swearing and Cursing , than I do of telling my fingers . Yea , he would do it without provocation thereto . He counted it a glory to Swear and Curse , and it was as natural to him , as to eat and drink and sleep . Atten. Oh! what a young Villain was this ! here is , as the Apostle says , a yielding of Members as instruments of unrighteousness unto sin , indeed ! This is proceeding from evil to evil with a witness ; This argueth that he was a black-mouthed young Wretch indeed . Wise. He was so ; and yet , as I told you , he counted , above all , this kind of sinning , to be * a Badge of his Honour : He reckoned himself a mans Fellow when he had learnt to Swear and Curse boldly . Atten. I am perswaded ▪ that many do think , as you have said , that to Swear , is a thing that does bravely become them , and that it is the best way for a man , when he would put authority , or terrour into his words , to stuff them full of the sin of Swearing . Wise. You say right , else , as I am perswaded , men would not so usually belch out their blasphemous Oaths , as they do : they take a pride in it ; they think that to swear is Gentleman-like ; and having once accustomed themselves unto it , they hardly leave ▪ it all the days of their lives . Atten. Well but now we are upon it , pray shew me * the difference between Swearing and Cursing ; for there is a difference , is there not ? Wise. Yes : There is a difference between Swearing and Cursing . Swearing , vain swearing , such as young Badman accustomed himself unto . Now vain and sinful swearing , * Is a light and wicked calling of God , &c. to witness to our vain and foolish attesting of things , and those things are of two sorts . 1. Things that we swear , are , or shall be done . 2. Things so sworn to , true or false . 1. Things , that we swear , are , or shall be done . Thou swearest thou hast done such a thing , that such a thing is so , or shall be so ; for it is no matter which of these it is that men swear about , if it be done lightly and wickedly , and groundlesly , it is vain , because it is a sin against the Third Commandement , which says , Thou shalt not take the Name of the Lord thy God in vain . For this is a vain using of that Holy and Sacred Name , and ●o a sin for● which , without sound Repentance , there is not , nor can be rightly expected , forgiveness . Atten. Then it seems , though as to the matter of fact , a man swears truely , yet if he sweareth lightly and groundlesly , his Oath is evil , and he by it , under sin . Wise. Yes ; a man may say , † The Lord liveth , and that is true , and yet in so saying , swear falsly ; because he sweareth vainly , needlesly , and without a ground . To swear groundedly and necessarily , ( which then a man does , when he swears as being called thereto of God , ) that is tolerated by the Word : but this was none of Mr. Badmans swearing , and therefore that which now we are not concerned about . Atten. I perceive , by the Prophet , that a man may sin in swearing to a Truth : They therefore must needs most horribly sin , that swear to confirm their Jests and Lies ; and as they think , the better to beautifie their foolish talking . Wise. They sin with an high hand ; for they presume to imagine , † that God is as wicked as themselves , to wit , that he is an Avoucher of Lies to be true . For , as I said before , to swear , is to call God to witness ; and to swear to a Lie , is to call God to witness that that Lie is true . This therefore must needs offend ; for it puts the highest affront upon the Holiness and Righteousness of God , therefore his wrath must sweep them away . This kind of Swearing is put in with lying , and killing , and stealing , and committing Adultery ; and therefore must not go unpunished : For if God will not hold him guiltless that taketh his Name in vain , which a man may doe when he swears to a truth , ( as I have shewed before , ) how can it be imagined , that he should hold such guiltless , who , by Swearing , will appeal to God , if Lies be not true , or that swear out of their frantick and Bedlam madness . It would grieve and provoke a sober man to wrath , if one should swear to a notorious lye , and avouch that that man would attest it for a truth ; and yet thus do men deal with the holy God : They tell their Jestings , Tales and Lies , and then swear by God that they are true . Now this kind of Swearing was as common with young Badman , as it was to eat when he was an hungred , or to go to bed when it was night . Atten. I have often mused in my mind , what it should be that should make men so common in the use of the sin of Swearing , since those that be wise , will believe them never the ●ooner for that . Wise. It cannot be any thing that is good , you may be sure ; because the thing it self is abominable : * 1. Therefore it must be from the promptings of the spirit of the Devil within them . 2. Also it flows sometimes from hellish Rage , when the tongue hath set on fire of Hell even the whole course of nature . 3. But commonly Swearing flows from that daring Boldness that biddeth defiance to the Law that forbids it . 4. Swearers think also that by their belching of their blasphemous Oaths out of their black and polluted mouths , they shew themselves the more valiant men : 5. And imagine also , that by these outrageous kind of villianies , they shall conquer those that at such a time they have to do with , and make them believe their lyes to be true : 6. They also swear frequently to get Gain thereby , and when they meet with fools , they overcome them this way . But if I might give advice in this matter , no Buyer should lay out one farthing with him that is a common Swearer in his Calling ; especially with such an Oath-master that endeavoureth to swear away his commodity to another , and that would swear his Chapmans money into his own pocket . Atten. All these causes of Swearing , so far as I can perceive , flow from the same Root as doe the Oaths themselves , even from a hardened and desperate heart . But pray shew me no● how wicked cursing is to be distinguished from this kind of swearing . Wise : * Swearing , as I said , hath immediately to do with the Name of God , and it calls upon him to be witness to the truth of what is said : That is , if they that swear , swear by him . Some indeed swear by Idols , as by the Mass , by our Lady , by Saints , Beasts , Birds , and other creatures ; but the usual way of our profane ones in England , is to swear by God , Christ , Faith , and the like : But however , or by whatever they swear , Cursing is distinguished from Swearing thus . * To Curse , to Curse profanely , it is to sentence another or our self , for , or to evil : or to wish that some evil might happen to the person or thing under the Curse , unjustly . It is to sentence for , or to evil , ( that is , without a cause ) : Thus Shimei cursed David : He sentenced him for and to evil unjustly , when he said to him , Come out , come out thou bloody man , and thou man of Belial . The Lord hath returned upon thee all the blood of the house of Saul , in whose stead thou hast reigned , and the Lord hath delivered the kingdom into the hand of Absalom thy son : and behold thou art taken in thy mischief , because thou art a bloody man. This David calls a grievous Curse . And behold , saith he to Solomon his Son , thou hast with thee Shimei a Benj●mite , which cursed me with a grievous curse in the day when I went to Mahanaim . But what was this Curse ? Why , Eirst , It was a wrong sentence past ●pon David ; Shimei called him Bloody man , man of Belial , when he was not . Secondly , He sentenced him to the evil that at present was upon him , for being a bloody man , ( that is , against the house of Saul , ) when that present evil overtook David , for quite another thing . And we may thus apply it to the * profane ones of our times , who in their rage and envy , have little else in their mouths but a sentence against their Neighbour for , and to evil unjustly . How common is it with many , when they are but a little offended with one , to cry , Hang him , Damn him , Rogue ! This is both a sentencing of him for , and to evil , and is in it self a grievous Curse . 2. The other kind of Cursing , is to wish that some evil might happen to , and overtake this or that person or thing : And this kind of Cursing , Job counted a grievous sin . I have not suffered ( says he ) my mouth to sin , by wishing a curse to his soul ; or consequently , to Body or Estate . This then is a wicked cursing , to wish that evil might either befall another or our selves : And this kind of cursing young Badman accustomed himself unto . 1. He would wish that evil might befall others ; he would wish their Necks broken , or that their Brains were out , or that the Pox , or Plague was upon them , and the like : All which is a devilish kind of cursing , and is become one of the common sins of our age . 2. He would also as often wish a Curse to himself , saying , Would I might be hanged , or burned , or that the Devil might fetch me , if it be not so , or the like . We count the * Damme Blades to be great Swearers ; but when in their hellish fury they say , God-damme me , God perish me , or the like , they rather curse than swear ; yea , curse themselves , and that with a Wish that Damnation might light upon themselves ; which wish and Curse of theirs , in a little time , they will see accomplished upon them , even in Hell-sire , if they repent them not of their sins . Atten. But did this young Badman accustom himself to such silthy kind of language ? Wise. I think I may say , that nothing was more frequent in his mouth , and that upon the least provocation . Yea he was so versed in such kind of language , that neither Father , nor Mother , nor Brother , nor Sister , nor Servant , no nor the very Cattel that his Father had , could escape these Curses of his . I say , that even the bruit Beasts when he drove them , or rid upon them , if they pleased not his humour , they must be sure to partake of his curse . * He would wish their Necks broke , their Legs broke , their Guts out , or that the Devil might fetch them , or the like : and no marvel , for he that it so hardy to wish damnation , or other bad curses to himself , or dearest relations ; will not stick to wish evil to the silly Beast , in his madness . Atten. Well , I see still that th●● Badman was a desperate villain . But pray , Sir , since you have gone thus far , now shew me whence this evil of cursing ariseth , and also what dishonour it bringeth to God ; for 〈◊〉 easily discern that it doth bring damnation to the soul. Wise. This evil of Cursing ariseth , in general , from the desperate wickedness of the heart , but particularly from , † 1. E●vic , which is , as I apprehend , the leading sin to Witchcraft . 2. It also ariseth from Pride which was the sin of the fallen Angels ; 3. It ariseth too from Scorn and contempt of others : 4. But for a man to curse himself , must needs arise from desperate Madness . The * dishonour that it bringeth to God , is this . It taketh away from him his Authority , in whose power it is onely , to Bless and Curse ; not to Curse wickedly , as Mr. Badman , but justly , and righteously , giving by his Curse , to those that are wicked , the due Reward of their deeds . Besides , these wicked men , in their wicked cursing of their Neighbour , &c. do even Curse God himself in his handy work . Man is Gods Image , and to curse wickedly the Image of God , is to curse God himself . Therefore as when men wickedly swear , they rend , and ●are Gods Name , and make him , as much as in them lies , the avoucher and approver of all their wickedness ; so he that curseth and condemneth in this sort his Neighbour , or that wisheth him evil , curseth , condemneth , and wisheth evil to the Image of God , and consequently judgeth and condemneth God himself . Suppose that a man should say with his mouth , I wish that the Kings Picture was burned ; would not this mans so saying , ●●nder him as an Enemy to the Person of the King ? Even so it is with them that , by cursing , wish evil to their neighbour , or to themselves , they contemn the Image , even the Image of God himself . Atten. But do you think that the men that do thus , do think that they do so vilely , so abominably ? Wise. The question is not what men do believe concerning their sin , but what Gods Word says of it : If Gods Word says that Swearing and Cursing are sins , though men should count them for Vertues , their reward will be a reward for sin , to wit , the damnation of the soul. To * curse another , and to swear vainly and falsly , are sins against the Light of Nature . 1. To Curse is so , because , whoso curseth another , knows , that at the same time he would not be so served himself . 2. To Swear also , is a sin against the same Law : for Nature will tell me , that I should not lie , and therefore much less Swear to confirm it . Yea , the Heathens have looked upon Swearing to be a solemn Ordinance of God , and therefore not to be lightly or vainly used by men , though to confirm a matter of truth . Atten. But I wonder , since Curseing and Swearing are such evils in the eyes of God , that he doth not make some Examples to others , for their committing such wickedness . Wise. Alas ! so he has , a thousand times twice told , as may be easily gathered by any observing people in every Age and Countrey . I could present you with several my self ; but waving the abundance that might be mentioned , I will here present you with * two , One was that dreadful Judgment of God upon one N. P. at Wimbleton in Surrey ; who , after a horrible si● of Swearing at , and Cursing of some persons that did not please him , suddenly fell sick , and in little time died raving , cursing and swearing . But above all take that dreadful Story of Dorothy Mately an Inhabitant of Asbover in the County of Darby . This Dorothy Mately , faith the Relator , was noted by the people of the Town to be a great Swearer , and Curser , and Lier , and Thief ; ( just like Mr. Badman . ) And the labour that she did usually follow , was to wash the Rubbish that came forth of the Lead Mines , and there to get sparks of Lead-Ore ; and her usual way of asserting of things , was with these kind of Imprecations : I would I might sink into the cart● if it be not so , or I would God woul● make the earth open and swallow 〈◊〉 up . Now upon the 23. of March , 1660. this Dorothy was washing of Ore upon the top of a steep Hill , about a quarter of a mile from As●over , and was there taxed by a La● for taking of two single Pence out of his Pocket , ( for he had laid his Breeches by , and was at work in his Drawers ; ) but she violently denyed it , wishing , That the ground might swallow her up if she had them : She also used the same wicked words on several other occasions that day . Now one George Hodgkinson of Ashover , a man of good report there , came accidentally by where this Dorothy was , and stood still a while to talk with her , as she was washing her Ore ; there stood also a little Child by her Tub-side , and another a distance from her , calling aloud to her to come away ; wherefore the said George took the Girle by the hand to lead her away to her that called her : But behold , they had not gone above ten yards from Dorothy , but they heard her crying out for help ; so looking back , he saw the Woman , and her Tub , and Sive , twirling round , and sinking into the ground . Then said the man , Pray to God to pardon thy sin , for thou art never like to be seen alive any longer . So she and her Tub twirled round , and round , till they sunk about three yards into the Earth , and then for a while staid . Then she called for help again , thinking , as she said , that she should stay there . Now the man though greatly amazed , did begin to think which way to help her , but immediately a great stone which appeared in the Earth , fell upon her head , and brake her Skull , and then the Earth fell in upon her and covered her● She was afterwards digged up , and found about four yards within ground , with the Boys two single Pence in her pocket , but her T●b and Sive could not be found . Atten. You bring to my mind a sad story , the which I will relate unto you . The thing is this ; About a bow-sho●● from where I once dwelt , there was a blind Ale-house , and the man that kept it had a Son whose name was Edward . This Edward was , as it were , an half-fool , both in his words , and manner of behaviour . To this blind Ale-house certain jovi●● companions would once or twice a week come , and this Ned , ( for so they called him his Father would entertain his guests withall ; to wit , by calling for him to make them sport by his foolish words and gestures . So when these boon blades came to this mans house , the Father would call for Ned : Ned therefore would come forth ; and the villain was devilishly addicted to cursing , yea to cursing his Father and Mother , and any one else that did cross him . And because ( though he was an half-fool ) he saw that his practice was pleasing , he would do it with the more audaciousness . Well , when these brave fellows did come at their times to this Tippling-house ( as they call it ) to fuddle and make merry , then must Ned be called out ; and because his Father was best acquainted with Ned , and best knew how to provoke him , therefore He would usually ask him such questions , or command him such business , as would be sure to provoke him indeed . Then would be ( after his foolish manner ) Curse his Father most bitterly ; at which the old man would laugh , ( and so would the rest of the guests , as at that which pleased them best ) still continuing to ask , that Ned still might be provoked to curse , that they might still be provoked to laugh . This was the mirth with which the old man did use to entertain his guests . The curses wherewith this Ned did use to curse his father , and at which the old man would laugh , were these , and such like : The Devil take you ; The Devil fetch you : He would also wish him Plagues and Destructions many . Well , so it came to pass , through the righteous Judgement of God , that Neds Wishes and Curses were in a little time fulfilled upon his Father ; for not many months passed between them after this manner , but the Devil did indeed take him , possess him , and also in few days carried him out of this world by death ; I say , Satan did take him and possess him : I mean , so it was judged by those that knew him , and had to do with him in that his lamentable-condition . He could feel him like a live thing goe up and down in his body , but when tormenting time was come ( as he had often tormenting ●its ) then he would lye like an hard 〈◊〉 in the soft place of his chest , ( I mean , I saw it so , ) and so would rent and tare him , and make him roar til he died away . I told you before , that I was an ear and eye witness of what I here say ; and so I was . I have heard Ned in his Roguery , cursing his Father , and his Father laughing thereat most hear●ily ; still provoking of Ned to curse , that his mirth might be encreased . I saw his Father also , when he was possessed , I saw him in one of his fits , and saw his flesh ( as 't was thought ) by the Devil , gathered up on an heap , about the bigness of half an Egge ; to the unutterable torture and afflicton of the old man. There was also one Freeman , ( who was more than an ordinary Doctor ) sent for , to cast our this Devil ; and I was there when he attempted to do it : The manner whereof was this . They had the possessed into an out-room , and laid him on his belly upon a Form , with his head hanging ouer the Forms end ; then they bound him down thereto : which done , they set a pan of Coals under his 〈◊〉 and put something therein which 〈…〉 great smoak ; by this means ( 〈…〉 said ) to fetch out the Death . There therefore they kept the 〈…〉 he was ●●st ●●●thered in the 〈…〉 out of him ; at which Freeman was somewhat abashed , the man greatly afflicted , and I made to go away wondering and fearing . In a little time therefore that which possessed the man , carried him out of the World , according to the cursed Wishes of his Son. And this was the end of this hellish mirth . Wise. These were all sad Judgements . Atten. These were dreadful Judgments indeed . Wise. Ai , and they look like the Threatning of that Text , ( though chiefly it concerned Judas , ) As he loved cursing , so let it come unto him ; as he delighted not in blessing , so let it be far from him . As he cloathed himself with cursing as with a garment , so let it come into his bowels like water , and as oyl into his bones . Atten. It is a fearful thing for Youth to be trained up in a way of Cursing and Swearing . Wise. Trained up in them ! that I cannot say Mr. Badman was , for his Father hath oft-times in my hearing , bewailed the badness of his Children , and of this naughty Boy in particular . I believe that the wickedness of his Children made him ( in the thoughts of it ) goe many a Night with heavy heart to bed , and with as heavy an one to rise in the Morning . But all was one to his graceless Son , neither wholsom counsel , nor fatherly sorrow , would make him mend his Manners . * There are some indeed that do train up their Children to swear , curse , lye and steal , and great is the misery of such poor Children whose hard hap it is to be ushered into the world by , and to be under the tuition too of such ungodly Parents . It had been better for such Parents , had they not begat them , and better for such Children had they not been born . O! methinks for a Father or a Mother to train up a Child in that very way that leadeth to Hell and Damnation , what thing so horrible ! But Mr. Badman was not by his Parents so brought up . Atten. But methinks , since this Young Badman would not be ruled at home , his Father should have tryed what good could have been done of him . abroad , by putting him out to some man of his acquaintance , that he knew to be able to command him , and to keep him pretty hard to some employ : So should he , at least , have been prevented of time to do those wickednesses that could dot be done without time to do them in . Wise. Alas , his Father did so , * he put him out betimes to one of his own Acquaintance , and entreated him of all love , that he would take care of his Son , and keep him from extravagant wayes . His Trade also was honest and commodious ; he had besides a full Employ therein , so that this young Badman had no vacant seasons nor idle hours yielded him by his Calling , therein to take opportunities to do Badly : but all was one to him , as he had begun to be vile in his Fathers house , even so he continued to be when he was in the house of his Master . Atten. I have known some Children , who though they have been very Bad at home , yet have altered much when they have been put out abroad ; especially when they have fallen into a Family , where the Governours thereof have made conscience of maintaining of the Worship and Service of God therein ; but perhaps that might be wanting in Mr. Badmans Masters house . Wise. Indeed some Children do greatly mend , when put under other mens Roofs ; but , as I said , this naughty boy did not so ; nor did his badness continue , because he wanted a Master that both could and did correct it : For his * Master was a very good man , a very devout person ; one that frequented the best Soul-means , that set up the Worship of God in his Family , and also that walked himself thereafter . He was also a man very meek and merciful , one that did never over-drive young Badman in business , nor that kept him at it at unseasonable hours . Atten. Say you so ! This is rare : I for my part can see but few that can parallel , in these things , with Mr. Badmans Master . Wise. Nor I neither , ( yet Mr. Badman had such an one ; ) for , for the most part , † Master are now a days such as mind nothing but their worldly concerns , and if Apprentices do but answer their commands therein , Soul and Religion may go whither they will. Yea , I much fear , that there have been many towardly Lads put out by their parents to such Masters , that have quite undone them as to the next world . Atten. The more is the pity . But pray , now you have touched upon this subject , shew me how many wayes a Master may be the ruin of his poor Apprentice . Wise. Nay , I cannot tell you of all the wayes , yet some of them I will mention . Suppose then that a towardly Lad be put to be an Apprentice with one that is reputed to be a Godly man , yet that Lad may be ruined many wayes ; that is , if his Master be not circumspect in all things that respect both God and man , and that before his Apprentice . 1. † If he be not moderate in the use of his Apprentice ; if he drives him beyond his strength ; if he holds him to work at unseasonable hours ; if he will not allow him convenient time to read the Word , to Pray , &c. This is the way to destroy him ; that is , in those tender beginings of good thoughts , and good beginnings about spiritual things . 2. If he suffers his house to be scattered with profane and wicked Books , such as stir up to lust , to wantonness , such as teach idle , wanton , lascivious discourse , and such as has a tendency to provoke to profane drollery and Jesting ; and lastly , such as tend to corrupt , and pervert the Doctrine of Faith and Holiness . All these things will eat as doth a canker , and will quickly spoil , in Youth , &c. those good beginnings that may be putting forth themselves in them . 3. If there be a mixture of Servants , that is , if some very bad be in the same place , that 's a way also to undo such tender Lads ; for they that are bad and sordid Servants , will be often ( and they have an opportunity too , to be ) distilling and fomenting of their profane and wicked words and tricks before them , and these will easily stick in the flesh and minds of Youth , to the corrupting of them . 4. If the Master have one Guise for abroad , and another for home ; that is , if his Religion hangs by in his house as his Cloak does , and he be seldom in it , except he be abroad ; this , young beginners will take notice of , and stumble at . We say , Hedges have eyes , and little Pitchers have ears ; and indeed , † Children make a greater inspection into the Lives of Fathers , Masters , &c. than oft-times they are aware of : And therefore should Masters be carefull , else they may soon destroy good beginnings in their Servants . 5. If the Master be unconscionable in his Dealing , and trades with lying words ; or if bad Commodities be avouched to be good , or if he seeks after unreasonable gain , or the like ; his servant sees it , and it is enough to undo him . Eli●s Sons being b●d before the congregation , made Man despise the sacrifices of the Lord. But these things by the ●y , only they may serve for a hint to Masters to take heed that they take not Apprentices to destroy their Souls . But young Badman had none of these hinderances ; * His father took care , and provided well for him , as to this : He had a good Master , he wanted not good Books , nor good Instruction , nor good Sermons , nor good Examples , no nor good fellow-Servants neither : but all would not doe . Atten. 'T is a wonder , that in such a Family , amidst so many spiritual helps , nothing should take hold of his heart ! What! not good Books , nor good Instructions , nor good Sermons , nor good Examples , nor good fellow-Servants , nor nothing do him good ! Wise. You talk , he minded none of these things ; nay , all these were * abominable to him . 1. For good Books , they might lie in his Masters house till they rotted for him , he would not regard to look into them ; but , contrarywise , would get all the bad and abominable Books that he could , as 〈◊〉 Romances , and books full of 〈◊〉 , ev●n such as immediately 〈◊〉 t● set all sleshly lusts on fire . True , he durst not be known to have any of these , to his Master ; therefore would he never let them be seen by him , but would keep them in close places , and peruse them at such times , as yielded him fit opportunities thereto . 2. For good Instruction , he liked that , much as he liked good books ; his care was to hear but little thereof , and to forget what he heard as soon as 't was spoken . Yea , I have heard some that knew him then , say , that one might evidently discern by the shew of his countenance and gestures , that good counsel was to him like * little-ease , even a continual torment to him ; nor did he ever count himself at liberty , but when farthest off of wholsom words . He would hate them that rebuked him , and count them his deadly enemies . 3. For good Example ; which was frequently set him by his Master , both in Religious and Civil matters ; these , young Badman would laugh at , and would also make a by-word of them , when he came in place where he with safety could . 4. His Master indeed would make him go with him to Sermons , and that where he thought the best Preachers were , but this ungodly young man , what shall I say , was ( I think ) a Master of Art in all mischief ; he had these wicked ways to hinder himself of hearing , let the Preacher thunder never so loud . 1. * His way was , when come into the place of hearing , to sit down in some corner , and then to fall fast asleep . 2. Or else to fix his adulterous eyes upon some beautifull Object that was in the place , and so all Sermon-while , therewith be feeding of his fleshly lusts . 3. Or , if he could get near to some that he had observed would fit his humour , he would be whispering , gigling , and playing with them , till such time as Sermon was done . Atten. Why ! he was grown to a prodigious height of wickedness . Wise. He was so , and that which aggravates all , was , this was his practice as soon as he was come to his Master , he was as ready at all these things , as if he had , before he came to his Master , served an Apprentiship to learn them . Atten. There could not but be added ( as you relate them ) Rebellion to his sin . Methinks it is as if he had said , I will not hear , I will not regard , I will not mind good , I will not mind , I will not turn , I will not be converted . Wise. You say true , and I know not to whom more fitly to compare him , † than to that man , who when I my self rebuked him for his wickedness , in this great huff replied ; What would the Devil do for company , if it was not for such as I. Atten. Why did you ever hear any man say so . Wise. Yes , that I did ; and this young Badman was as like him , as an Egg is like an Egg. Alas ! the Scripture makes mention of many that by their actions speak the same . They say unto God , I●epart from us , for we desire not the knowledge of thy ways ; Again , They refuse to hearken , and pull away their shoulder , and stop their ears ; yea , they make their 〈◊〉 hard as an Adamant-stone , lest they should hear the Law , and the words that the Lord of Host hath sent . What are all these but such as Badman , and such as the young man but now mentioned ? That young man was my Play-fellow when I was solacing my self in my sins : I may make mention of him to my shame ; but he has a great many fellows . Atten. Young Badman was like him indeed , and he trod his steps , as if his wickedness had been his very Copy ; I mean , as to his desperateness : f●r had he not been a desperate one , he would never have made you such a reply , when you was rebuking of him for his sin . But when did you give him such a rebuke ? Wise. A while after God had parted him and I , by Calling of me ( as I hope ) by his Grace , still leaving him in his sins ; and so far as I could ever gather , as he lived , so he died , even as Mr. Badman did : but we will leave him , and return again to our discourse . Atten. H● , poor obstinate sinners ! doe they think that God cannot be even with them ? Wise. I do not know , what they think , but I know that God hath said , That as He cried , and they would not hear , so they shall crie , and I will not hear , saith the Lord. Doubtless there is a time a coming , when Mr. Badman will crie for this . Atten. But I wonder that he should be so expert in wickedness , so so●n ! alas , he was but a Stripling , I suppose he was , as yet , not Twenty . Wise. No , nor Eighteen neither : but ( as with Ishmael , and with the Children that mocked the Prophet ) the seeds of sin did put forth themselves betimes in him . Atten. Well , he was as wicked a young man as commonly one shall hear of . Wise. You will say so , when you know all . Atten. All , I think here is a great ▪ All ; but if there is more behind , pray● let us hear it . Wise. Why , then I will tell you , that he had not been with his Master much above a year and a half , but he came † acquainted with three young Villains ( who here shall be nameless , ) that taught him to adde to his sin , much of like kind ; and he as aptly received their Instructions . One of them was chiefly given to Uncleanness , another to Drunkenness ; and the third to Purloining , or stealing from his Master . Atten. Alas poor Wretch , he was bad enough before , but these , I suppose , made him much worse . Wise. That they made him worse you may be sure of , for they taught him to be an Arch , a chief one in all their wayes . Atten. It was an ill hap that he ever came acquinted with them . Wise. You must rather word it thus . * It was the Judgement of God that he did ; that is , he came acquainted with them , through the anger of God. He had a good Master , and before him a good Father : By these he had good counsel given him for Months and Years together ; but his heart was set upon mischief , he loved wickedness more than to do good , even untill his Iniquity came to be hateful ; therefore , from the anger of God it was , that these companions of his , and he , did at last so acquaint together . Sayes Paul , They did not like to retain God in their knowledge ; and what follows ? wherefore , God gave them over , or up to their own hearts lusts . And again , As for such as turn aside to their own crooked wayes , the Lord shall lead them forth with the workers of iniquity . This therefore was Gods hand upon him ; that he might be destroyed , be damned ; because he received not the love of the Truth that he might be saved . He chose his Delusions and Deluders for him , even the company of base men , of Fools , that he might be destroyed . Atten. I cannot but think indeed , that it is a Great Judgment of God for a man to be given up to the company of vile men ; for what are such but the Devils * Decoyes , even those by whom he drawes the simple into his Net ? A Whoremaster , a Drunkard , a Thiefe , what are they but the Devils baits , by which he catcheth others ? Wise. You say right ; but this young Badman was no simple one , if by simple , you mean one ●instructed ; for he had often good counsel given him : but if by simple , you mean , him that is a Fool as to the true Knowledge of , and Faith in Christ , then he was a simple one indeed : for he chose death , rather than life , and to live in continual opposition to God , rather than to be Reconciled unto him ; according to that saying of the wise man ; The fooles hated knowledge , and did not choose the Fear of the Lord : and what Judgement more dreadfull can a fool be given up to , than to be delivered into the hands of such men , that have skill to do nothing , but to ●ipen sin , and hasten its finishing unto damnation ? And therefore men should be afraid of offending God , because he can in this manner punish them for their sins . I knew a man that once was , as I thought , hopefully awakened about his Condition ; yea , I knew two that were so awakened ; but in time they began to draw back , and to incline again to their lusts ; wherefore , God gave them up to the company of three or four men , that in less than three years time brought them roundly to the Gallows , where they were hanged like Dogs , because they refused to live like honest men . Atten. But such men do not believe , that thus to be given up of God , is in Judgement and anger ; they rather take it to be their liberty , and do count it their happiness ; they are glad that their Cord is loosed , and that the reins are in their neck ; they are glad that they may sin without controul , and that they may choose such company as can make them more expert in an evil way . Wise. Their Judgement is therefore so much the greater , because thereto is added blindness of Mind , and hardness of Heart in a wicked way . They are turned up to the way of Death , but must not see to what place they are going : They must go as the Ox to the slaughter , and as the Fool to the Correction of the Stocks , till a Dart strikes through their Liver , not knowing that it is for their life . This , I say , makes their Judgement double , they are given up of God , for a while to sport themselves with that which will assuredly make them mourn at last , when their flesh and their body is consumed . These are those that Peter speaks of , that shall utterly perish in their own corruptions ; these , I say , who count it pleasure to ryot in the day-time , and that sport themselves with their own deceivings , are , as natural bruit beasts , made to be taken and destroyed . Atten. Well , but I pray now concerning these three Villains that were young Badmans companions : Tell me more particularly how he carried it then . Wise. How he carried it ! why , he did as they . I intimated so much before , when I said , they made him an arch , a chief one in their ways . First , He became a Frequenter of * Taverns and Tippling-houses , and would stay there untill he was even as drunk as a Beast . And if it was so , that he could not get out by day , he would , be sure , get out by night . Yea , he became so common a Drunkard , at last , that he was taken notice of to be a Drunkard even by all . Atten. This was Swinish , for Drunkenness is so beastly a sin , a sin so much against Nature , that I wonder that any that have but the appearance of Men , can give up themselves to so beastly ( yea , worse tha● beastly ) a thing . Wise. It is a Swinish vanity indeed . * I will tell you another Story . There was a Gentleman that had a Drunkard to be his 〈◊〉 , and coming home one night 〈◊〉 much abul●d with Beer , his Master saw it . Well ( quoth his Master within himself , ) I will let thee alone to night , but to morrow morning I will convince thee that thou art worse than a Beast , by the behaviour of my Horse . So when morning was come , he bids his man goe and water his Horse , and so he did ; but coming up to his Master , he commands him to water him again ▪ so the fellow rid into the water the second time , but his masters horse would now drink no more , so the fellow came up and and told his Master . Then said his Master , 〈◊〉 drunken lot , thou art far worse tha● my Horse , he will drink but to satisfie nature , but thou wilt drink to the abuse of nature ; he will drink but to refresh himself , but thou to thy hurt and dammage ; He will drink , that he may be more serviceable to his Master , but thou , till thou art uncapable of serving either God or Man. O thou Beast , how much art thou worse than the horse that thou ridest on . Atten. Truly I think that his Master served him right ; for in doing as he did , he shewed him plainly , as he said , that he had not so much government of himself as his horse had of himself , and consequently that his beast did live more according to the Law of his nature by far , than did his man. But pray go on with what you have further to say . Wise. Why , I say , that there are † four things , which if they were well considered , would make drunkenness to be abhorred in the thoughts of the Children of men . 1. It greatly rendeth to impoverish and beggar a man. The Drunkard , says Solomon , shall come to poverty . Many that have begun the world with Plenty , have gone out of it in Rags , through drunkenness . Yea , many Children that have been born to good Estates , have yet been brought to a Flail & a Rake , through this beastly sin of their Parents . 2. This sin of Drunkenness , it bringeth upon the Body , many , great , and incurable Diseases , by which Men do in little time come to their end , and none can help them . So , because they are overmuch wicked , therefore they dye before their time . 3. Drunkenness , is a sin that is often times attended with abundance of other evils . Who hath woe ? Who hath sorrow ? Who hath contention ? Who hath babblings ? Who hath wounds without cause ? Who hath redness of the eyes ? They that tarry long at the Wine , they that go to seek mixt wine . That is , the Drunkard . 4. By Drunkennnes , Men do often times shorten their dayes ; goe out of the Ale-house drunk , and break their Necks before they come home . Instances not a few might be given of this , but this is so manifest , a man need say nothing . Atten. * But that which is worse than all is , it also prepares men for everlasting burnings . Wise. Yea , and it so stupifies and besotts the soul , that a man that is far gone in Drunkenness , is hardly ever recovered to God. Tell me , when did you see an old drunkard converted ? No , no , such an one will sleep till he dies , though he sleeps on the top of a * Mast , let his dangers be never so great , and Death and damnation never so near , he will not be awaked out of his sleep . So that if a man have any respect either to Credit , Health , Life or Salvation , he will not be a drunken man. But the truth is , where this sin gets the upper hand , men are , as I said before , so intoxicated and bewitched with the seeming pleasures , and sweetness thereof ; that they have neither heart nor mind to think of that which is better in it self ; and would , if imbraced , do them good . Atten. You said that drunkenness tends to poverty , yet some make themselves rich by drunken bargains . Wise. * I said so , because the Word says so . And as to some mens getting thereby , that is indeed but rare , and base : yea , and base will be the end of such gettings . The Word of God is against such wayes , and the curse of God will be the end of such doings . An Inheritance may sometimes thus be hastily gotten at the beginning , but the end thereof shall not be blessed . Hark what the Prophet saith ; Wo to him that covereth an evil covetousness , that he may set his nest on high . Whether he makes drunkenness , or ought else , the engine and decoy to get it ; for that man doth but consult the shame of his own house , the spoiling of his family , and the damnation of his Soul ; for that which he getteth by working of iniquity , is but a getting by the devices of Hell ; Therefore he can be no gainer neither for himself or family , that gains by an evil course . But this was one of the sins that Mr. Badman was addicted to after he came acquainted with these three fellows , nor could all that his Master could do break him of this Beastly sin . Atten. But where , since he was but an Apprentice , could be get Money to follow this practice , for drunkenness , as you have intimated , is a very costly sin . Wise. His Master * paid for all . For , ( as I told you before ) as he learned of these three Villains to be a Beastly Drunkard ; so he learned of them to pilfer and steal from his Master . Sometimes he would fell off his Masters Goods , but keep the Money , that is when he could ; also sometimes he would beguile his Master by taking out of his Cash-box : and when he could do neither of these , he would convey away of his Masters wares , what he thought would be least missed , and send or carry them to such and such houses , where he knew they would be laid up to his use , and then appoint set times there , to meet and make merry with these fellowes . Atten. This , was as bad , nay , I think , worse than the former ; for by thus doing , he did , not only run himself under the wrath of God , but has endangered the undoing of his Master and his Familie . Wise. Sins go not alone , but follow one the other as do the links of a Chain ; he that will be a drunkard , must have money either of his own , or of some other mans ; either of his Fathers , Mothers , Masters , or at the high-way , or some way . Atten. I fear that many an honest man is undone by such kind of servants . Wise. I am of the same mind with you , but * this should make the dealer the more wary what kind of Servants he keeps , and what kind of Apprentices he takes . It should also teach him to look well to his Shop himself , also to take strict account of all things that are bought and sold by his Servants . The Masters neglect herein may embolden his servant to be bad , and may bring him too in short time to rags and a morsel of Bread. Atten. I am afraid that there is ●uch of this kind of pilfering among servants in these bad dayes of ours . Wise. Now , while it is in my mind , I will tell you a story . When I was in prison , there came a woman to me that was under a great deal of trouble . So I asked her ( she being a stranger to me ) what she had to say to me . She said , she was afraid she should be damned . I asked her the cause of those fears . She told me that she had sometime since lived with a Shop-keeper at Wellingborough , and had robbed his box in the Shop several times of Money , to the value of more than now I will say ; and pray , says she , tell me what I shall do . I told her , I would have her go to her Master , and make him satisfaction : She said , she was afraid ; I asked her why ? She said , she doubted he would hang her . I told her , that I would intercede for her life , and would make use of other friends too to do the like ; But she told me , she durst not venture that . Well , said I , shall I send to your Master , while you abide out of sight , and make your peace with him , before he sees you ; and with that , I asked her her Masters name . But all that she said in answer to this , was , Pray let it alone till I come to you again . So away she went , and neither told me her Masters Name , nor her own● : This is about ten or twelve years since , and I never saw her again . I tell you this story for this cause ; to confirm your fears , that such kind of servants too many there be ; and that God makes them sometimes like old Tod , of whom mention was made before , ( through the terrors that he layes upon them ) to betray themselves . I could tell you of another , that came to me with a like relation concerning her self , and the robbing of her Mistress ; but at this time let this suffice . Atten. But what was that other Villain addicted to , I mean , young Badmans third companion ? Wise. * Uncleanness . I told you before , but it seems you forgot . Atten. Right , it was Vncleanness . Vncleanness is also a filthy sin . Wise. It is so ; and yet it is one of the most reigning sins in our day . Atten. So they say , and that too among those that one would think had more wit , even among the great ones . Wise. The more is the pity : for usually Examples that are set by them that are great and chief , * spread sooner , and more universally , then do the sins of other men ; yea , and when such men are at the head in transgressing , sin walks with a bold face through the Land. As Jeremiah saith of the Prophets , so may it be said of such , From them is profaneness gone forth into all the land ; that is , with bold and audacious face , Jer. 23. 15. Atten. But pray let us return again to Mr. Badman and his companions . You say one of them was very vile in the commission of Vncleanness . Wise. Yes , so I say ; not but that he was a Drunkard and also Thievish , but he was most arch in this sin of Uncleanness : This Roguery was his Master-piece , for he was a Ringleader to them all in the beastly sin of Whoredom . He was also best acquainted with such houses where they were , and so could readily lead the rest of his Gang unto them . The Strumpets also , because they knew this young Villain , would at first discover themselves in all their whorish pranks to those that he brought with him . Atten. That is a deadly thing : I mean , it is a deadly thing to young men , when such beastly queans , shall , with words and carriages that are openly tempting , discover themselves unto them ; It is hard for such to escape their Snare . Wise. That is true , therefore the Wise mans counsel is the best : Come not near the door of her house ; for they are ( as you say ) very tempting , as is seen by her in the Proverbs . I looked ( says the Wise man ) through my casement , and behold among the simple ones , I discerned a young man void of understanding , passing through the streets near her corner , and he went the way to her house : In the twilight , in the evening , in the black and dark night . And behold , there met him a Woman with the attire of an hariot , and subtle of heart ; ( * she is loud and stubborn , her feet abide not in her house . Now she is without , now she is in the street , and lieth in wait at every corner . ) So she caught him , and kiss'd him , and with an impudent face said unto him : I have peace-offerings with me ; this day have I payed my vows . Therefore came I forth to meet thee , diligently to seek thy face , and I have found thee . I have decked my bed with coverings of Tapestry , with carved works , with fine Linnen of Aegypt : I have perfumed my bed with Myrrhe , Aloes , and Cinnamon ; come let us take our fill of love untill the Morning , let us solace our selves with loves . Here was a bold Beast : And indeed , the very eyes , hands , words and ways of such , are all snares and bands to youthful , lustful fellows : And with these was young Badman greatly snared . Atten. This sin of Vncleanness is mightily cried out against both by Moses , the Prophets , Christ , and his Apostles ; and yet , as we see , for all that , how men run headlong to it ! Wise. You have said the truth , and I will adde , that God , to hold men back from so filthy a sin , has set such a stamp of his Indignation upon it , and commanded such evil effects to follow it , that were not they that use it bereft of all Fear of God , and love to their own health , they could not but stop and be afraid to commit it . For , besides the eternal Damnation that doth attend such in the next world , ( for these have no Inheritance in the Kingdom of Christ and of God Ephes. 5. ) the evil effects thereof in this world are dreadfull . Atten. Pray shew me some of them , that as occasion offereth it self , I may shew them to others for their good . Wise. So I will. * 1. It bringeth a man ( as was said of the sin before ) to want and poverty ; for by means of a Whorish woman , a man is brought to a piece of bread . The reason is , for that an Whore will not yield without hire ; and men when the Devil and Lust is in them , and God and his Fear far away from them , will not stick , so they may accomplish their desire , to lay their Signet , their Bracelets , and their Stuff to pledge , rather than miss of the fulfilling of their lusts . 2. Again , by this sin men diminish their strength , and bring upon themselves , even upon the Body , a multitude of Diseases . This King Lemuel's Mother warned him of . What my Son , said the , and what the son of my ●omb , and w●●t the Son of my Vows : Give not thy strength unto women , nor thy ways to that which destroy●●● Kin●s . This sin is destructive to the Body . Give me leave to tell you another story . * I have heard of a great man that was a very unclean person , and he had lived so long in that sin , that he had almost lost his sight . So his Physicians were sent for , to whom he told his Disease ; but they told him , that they could do him no good , unless he would forbear his Women . Nay then , said he , farewell sweet Sight . Whence observe , that this sin , as I said , is destructive to the Body ; and also , that some men be so in love therewith , that they will have it , though it destroy their body . Atten. Paul says also , that he that sins this sin , sins against his own Body . But what of that ? he that will run the hazard of eternal Damnation of his Soul , but he will commit this sin , will for it run the hazard of destroying his Body . If young Badman feared not the Damnation of his Soul , do you think that the consideration of impairing of his Body , would have 〈◊〉 him there from ? Wise. You say true . But yet , methinks , there are still such bad effects follow , often , upon the commission of it , that if men would consider them , it would put , at least , a stop to their career therein . Atten. What other evil effects attends this sin . Wise. Outward shame and disgrace , and that in these particulars : First , There often follows this foul sin , the Foul Disease , now called by us the Pox. A disease so nauseous and stinking , so infections to the whole body ( and so intailed to this sin ) that hardly are any common with unclean Women , but they have more or less a touch of it to their shame . Atten. That is a foul disease indeed : I knew a man once that rotted away with it ; and another that had his Nose eaten off , and his Mouth almost quite sewed up thereby . Wise. It is a Disease , that where it is , it commonly declares , that the cause thereof is Uncleanness . It declares to all that behold such a man , that he is an odious , a beastly , unclean person . This is that strange punishment that Job speaks of , that is appointed to seize on these workers of Iniquity . Atten. Then it seems you think that the strange punishment that Job there speaks of , should be the foul disease . Wise. I have thought so indeed , and that for this reason : We see that this Disease is entailed as I may say , to this most beastly sin , nor is there any disease so entailed to any other sin , as this to this . That this is the sin to which the strange Punishment is entailed , you will easily perceive when you read the Text. I made a covenant with mine eyes , said Job , why should I think upon a Maid ? For what portion is there ( for that sin ) from above , and what Inheritance of the Almighty from on high ? And then he answers himself ; Is not destruction to the wicked , and a strange punishment to the workers of iniquity ? This strange Punishment is the Pox. Also I think that this foul Disease is that which Solomon intends , when he saith , ( speaking of this unclean and beastly creature ) A wound and dishonour shall he get , and his reproach shall not be turned away . A Punishment 〈◊〉 calls it , a Wound and Dishonour , Solomon calls it ; and they both do set it as a Remark upon this sin ; Job calling it a strange punishment , and Solomon a reproach that shall not be turned away from them that are common in it . Atten. What other things follow upon the commission of this beastly sin ? Wise. Why , often-times it is attended with Murder , with the murder of the Babe begotten on the defiled bed . How common it is for the Bastard-getter and Bastard-bearer , to consent together to murder their Children , will be better known at the day of Judgement ; yet something is manifest now . ☞ I will tell you another story . An ancient man , one of mine acquaintance , a man of good credit in our Countrey , had a Mother that was a Midwise : who was mostly imployed in laying great persons . To this womans house , upon a time , comes a brave young Gallant on horseback , to fetch her to lay a young Lady . So she addresses herself to go with him ; wherefore , he takes her up behind him , and away they ride in the night . Now they had not rid far , but the Gentleman litt off his horse , and taking the old Midwife in his arms from the horse , turned round with her several times , and then set her up again ; then he got up , and away they went till they came at a stately house , into which he had her , and so into a Chamber where the young Lady was in her pa●●s : He then bid the Midwife do her Office , and she demanded help , but he drew out his Sword and told her , if she did not make speed to do her Office without , she must look for nothing but death . Well , to be short , this old Midwife laid the young Lady , and a fine sweet . Babe she had ; Now there was made in a Room hard by , a very great Fire : so the Gentleman took up the Babe , went and drew the coals from the stock , cast the Child in , and covered it up , and there was an end of that . So when the Midwife had done her work , he paid her well for her pains , but shut her up in a dark room all day , and when night came , took her up behind him again , and carried her away , till she came almost at home ; then he turned her round , and round , as he did before , aud had her to her house , set her down , bid her Farewell , and away he went : And she could never tell who it was . This Story the Midwifes son , who was a Minister , told me ; and also protested that his mother told it him for a truth . Atten. Murder doth often follow indeed , as that which is the fruit of this sin : but sometimes God brings even these Adulterers , and Adulteresses to shameful ends . I heard of one ( I think , a Doctor of Physick ) and his Whore , who had had three or four Bastards betwixt them , and had murdered them all , but at last themselves were hanged for it , in or near to Colchester . It came out after this manner : The Whore was so afflicted in her conscience about it , that she could not be quiet untill she had made it known : Thus God many times makes the actors of wickedness their own accusers , and brings them by their own tongues to condigne punishment for their own sins . Wise. There has been many such instances , but we will let that pass . I was once in the presence of a Woman , a married woman , that lay sick of the sickness whereof she died ; and being smitten in her conscience for the sin of Uncleanness , which she had often committed with other men , I heard her ( as she lay upon her Bed ) cry out thus : I am a Whore , and all my Children are Bastards : And I must go to Hell for my sin ; and look , there stands the Devil at my beds feet to receive my Soul when I die . Atten. These are sad storyes , tell no more of them now , but if you please shew me yet some other of the evil effects of this beastly sin . Wise. This sin is such a snare to the Soul , that unless a miracle of Grace prevents , it unavoidably perishes in the enchanting and bewitching pleasures of it . This is manifest by these , and such like Texts . The Adulteress will hunt for the precious life . Whoso committeth adultery with a woman , lacketh understanding , and he that doth it destroys his own soul. An Whore is a deep ditch , and a strange woman is a narrow pit . Her house inclines to death , and her pathes unto the dead . None that go in unto her return again , neither take they hold of the path of life . She hath cast down many wounded ; yea many strong men have been slain by her , her house is the way to Hell , going down to the Chambers of Death . Atten. These are dreadful sayings , and do shew the dreadful state of those that are guilty of this sin . Wise. Verily so they doe . But yet that which makes the whole more dreadful , is , That men are given up to this sin , because they are abhorred of God , and because abhorred , therefore they shall fall into the commission of it ; and shall live there . The mouth ( that is , the flattering Lips ) of a strange woman is a deep pit , the abhorred of the Lord shall fall therein . Therefore it saith again of such , that they have none Inheritance in the Kingdom of Christ and of God. Atten. Put all together , and it is a dreadful thing to live and die in this transgression . Wise. True. But suppose , that instead of all these Judgments , this sin had attending of it all the felicities of this life , and no bitterness , shame , or disgrace mixed with it , yet one hour in Hell will spoil all . O! this Hell , Hell-fire , Damnation in Hell , it is such an inconceivable punishment , that were it but throughly believed , it would nip this sin , with others , in the head . But here is the mischief , those that give up themselves to these things , do so harden themselves in Unbelief and Atheism about the things , the punishments that God hath threatned to inflict upon the committers of them , that at last they arrive to , almost , an absolute and firm belief that there is no Judgment to come hereafter : Else they would not , they could not , no not attempt to commit this sin , by such abominable language as some do . I heard of one that should say to his Miss , when he tempted her to the committing of this sin , If thou ☜ wilt venture thy Body , I will venture my Soul. And I my self heard another say , when he was tempting of a Maid to commit uncleanness with him , ( it was in Olivers dayes ) That if she did prove with Child , he would tell her how she might escape punishment , ( and that was then somewhat severe , ) Say ( saith he ) when you come before the Judge , ☜ That you are with Child by the Holy Ghost . I heard him say thus , and it greatly afflicted me ; I had a mind to have accused him for it before some Magistrate ; but he was a great man , and I was poor , and young : so I let it alone , but it troubled me very much . Atten. 'T was the most horrible thing that ever I heard in my life . But how far off are these men from that Spirit and Grace that dwelt in Joseph ! Wise. Right ; when Joseph's Mistress tempted him , yea tempted him daily ; yea , she laid hold on him , and said with her Whores forehead , Come lie with me , but he refused : He hearkned not to lie with her , or to be with her . Mr. Badman would have taken the opportunity . And a little to comment upon this of Joseph . 1. Here is a Miss , a great Miss , the Wife of the Captain of the Guard , some beautiful Dame , I 'le warrant you . 2. Here is a Miss won , and in her whorish Affections come over to Joseph , without his speaking of a word . 3. Here is her unclean Desire made known ; Come lie with me , said she . 4. Here was a fit opportunity . There was none of the men of the house there within . 5. Joseph was a young man , full of strength , and therefore the more in danger to be taken . 6. This was to him , a Temptation , from her , that lasted days . 7. And yet Joseph refused , 1. Her daily Temptation ; 2. Her daily Solicitation : 3. Her daily Provocation , heartily , violently and constantly . For when she caught him by the Garment , saying , Lie with me , he left his Garment in her hand , and gat him out . Ay , and although contempt , treachery , slander , accusation , imprisonment , and danger of death followed , ( for an Whore careth not what mischief she does , when she cannot have her end ) yet Joseph will not defile himself , sin against God , and hazard his own eternal salvation . Atten. Blessed Joseph ! I would thou hadst more fellows ! Wise. Mr. Badman has more fellows than Joseph , else there would not be so many Whores as there are : For though I doubt not but that that Sex is bad enough this way , yet I verily believe that many of them are made Whores at first by the flatteries of Badmans fellows . Alas ! there is many a woman plunged into this sin at first even by promises of Marriage . I say , by these promises they are flattered , yea , forced into a consenting to these Villanies , and so being in , and growing hardened in their hearts , they at last give themselves up , even as wicked men do , to act this kind of wickedness with greediness . But Joseph you see , was of another mind , for the Fear of God was in him . I will , before I leave this , tell you here two notable storyes ; and I wish Mr. Badmans companions may hear of them . They are found in Clarks Looking-glass for Sinners ; and are these . Mr. Cleaver ( says Mr. Clark ) reports of one whom he knew , that had committed the act of Uncleanness , whereupon he fell into such horror of Conscience that he hanged himself ; leaving it thus written in a paper . Indeed , ( saith he ) I acknowledge it to be utterly unlawful for a man to kill himself , but I am bound to act the Magistrates part , because the punishment of this sin is death . Clark doth also in the same page make mention of two more , who as they were committing Adultery in London , were immediately struck dead with fire from Heaven , in the very Act. Their bodyes were so found , half burnt up , and sending out a most loathsom savour . Atten. These are not able storyes indeed . Wise. So they are , and I suppose they are as true as notable . Atten. Well , but I wonder , if young Badmans Master knew him to be such a Wretch , that he would suffer him in his house . Wise. They liked one another even as * fire and water doe . Young Badmans wayes were odious to his Master , and his Masters wayes were such as young Badman could not endure . Thus in these two , was fulfilled that saying of the Holy Ghost : An unjust man is an abomination to the just , and he that is upright in the way is abomination to the wicked . The good mans wayes , Mr. Badman could not abide , nor could the good man abide the bad wayes of his base Apprentice . Yet would his Master , if he could , have kept him , and also have learnt him his trade . Atten. If he could ! why he might , if he would , might he not ? Wise. Alas , Badman ran away from him once and twice , and would not at all be ruled . So the next time he did run away from him , he did let him go indeed . For he gave him no occasion to run away , except it was by holding of him as much as he could ( and that he could do but little ) to good and honest rules of life . And had it been ones own case , one should have let him go . For what should a man do , that had either regard to his own Peace , his Childrens Good , or the preservation of the rest of his servants from evil , but let him go ? Had he staid , the house of Correction had been most fit for him , but thither his Master was loth to send him , because of the love that he bore to his Father . An house of correction , I say , had been the fittest place for him , but his Master let him go . Atten. He ran away , you say , but whither did he run ? Wise. Why , to one of his own trade , and also like himself . Thus the wicked joyned hand in hand , and there he served out his time . Atten. Then , sure , he had his hearts desire , when he was with one so like himself . Wise. Yes . So he had , but God gave it him in his anger . Atten. How do you mean ? Wise. I mean as before , that for a wicked man to be by the Providence of God , turned out of a good mans doors , into a wicked mans house to dwell , is a sign of the Anger of God. For God by this , and such Judgements , says thus to such an one : Thou wicked one , thou lovest not me , my wayes , nor my people ; Thou castest my Law and good Counsel behinde thy back : Come , I will dispose of thee in my wrath ; thou shalt be turned over to the ungodly , thou shalt be put to school to the Devil , I will leave thee to sink and swim in sin , till I shall visit thee with Death and Judgment . This was therefore another Judgment that did come upon this young Badman . Atten. You have said the truth , for God by such a Judgment as this , in effect says so indeed ; for he takes them out of the hand of the just , and binds them up in the hand of the wicked , and whither they then shall be carried , a man may easily imagin . Wise. It is one of the saddest tokens of Gods anger that happens to such kind of persons : And that for several reasons . 1. Such an one , by this Judgment , is put out out of the way , and from under the means which ordinarily are made use of to do good to the soul. For a Family where Godliness is professed , and practised , is Gods Ordinance , the place which he has appointed to teach young ones the way and fear of God. Now to be put out of such a Family into a bad , a wicked one , as Mr. Badman was , must needs be in Judgment , and a sign of the anger of God. For in ungodly Families men learn to forget God , to hate goodness , and to estrange themselves from the wayes of those that are good . 2. In Bad Families , they have continually fresh Examples , and also incitements to evil , and fresh encouragements to it too . Yea moreover , in such places evil is commended , praised , well-spoken of , and they that do it , are applauded ; and this , to be sure , is a drowning Judgement . 3. Such places are the very haunts and Walks of the infernal Spirits , who are continually poysoning the Cogitations and Minds of one or other in such Families , that they may be able to poyson others . Therefore observe it , usually in wicked Families , some one , or two , are more arch for wickedness then are any other that are there . Now such are Satans Conduit-pipes ; for by them he conveighs of the spawn of Hell , through their being crafty in wickedness , into the Ears and Souls of their Companions . Yea , and when they have once conceived wickedness , they travel with it , as doth a woman with Child , till they have brought it forth ; Behold , he travelleth with iniquity , and hath conceived mischief , and brought forth falshood . Some men , as here is intimated in the Text , and as was hinted also before , have a kind of mystical , but hellish copulation with the Devil , who is the Father , and their Soul the Mother of sin and wickedness ; and they , so soon as they have conceived by him , finish , by bringing forth sin , both it , and their own damnation . Atten. * How much then doth it concern those Parents that love their Children , to see , that if they go from them , they be put into such Families as be good , that they may learn there be times to eschew evil , and to follow that which is good ? Wise. It doth concern them indeed ; and it doth also concern them * that take Children into their Families , to take heed what Children they receive . For a man may soon by a bad Boy , be dammaged both in his Name , Estate , and Family , and also hindred in his Peace and peaceable pursuit after God and godliness ; I say , by one such Vermin as a wicked and filthy Apprentice . Atten. True , for one Sinner destroyeth much good , and a poor man is better than a Lier . But many times a man cannot help it ; for such as at the beginning promise very fair , are by a little time proved to be very Rogues , like young Badman . Wise. That is true also , but when a man has done the best he can to help it , he may with the more confidence expect the Blessing of God to follow , or he shall have the more peace , if things go contrary to his desire . Atten. Well , but did Mr. Badman and his Master agree so well ? I mean his last Master , since they were Birds of a Feather , I mean , since they were so well met for wickedness . Wise. This second Master , was , as before I told you , bad enough , but yet he would often fall out with young Badman his Servant , and chide , yea and sometimes beat him too , for his naughty doings . Atten. What! for all he was so bad himself ! This is like the Proverb , The Devil corrects Vice. Wise. I will assure you , 't is as I say . For you must know , that Badmans wayes suited not with his Masters gains . Could he have done as the Damsel that we read of Acts 16. did , to wit , fill his Masters Purse with his badness , he had certainly been his White-boy , but it was not so with young Badman ; and therefore , though his Master and he did suit well enough in the main , yet in this and that point they differed . † Young Badman was for neglecting of his Masters business , for going to the Whore-house , for beguiling of his Master , for attempting to debauch his Daughters , and the like : No marvel then if they disagreed in these points . Not so much for that his Master had an antipathy against the fact it self , for he could do so when he was an Apprentice ; but for that his servant by his sin made spoil of his Commodities , &c. and so damnified his Master . Had ( as I said before ) young Badmans wickedness , had only a tendency to his Masters advantage ; as could he have sworn , lied , cousened , cheated , and defrauded customers for his Master , ( and indeed sometimes he did so ) but had that been all that he had done , he had not had , no not a wry word from his Master : But this was not always Mr. Badmans way . Atten. That was well brought in , even the Maid that we read of in the Acts , and the distinction was as clear betwixt the wickedness , and wickedness of servants . Wise. Alas ! men that are wicked themselves , yet greatly hate it in others , not simply because it is wickedness , but because it opposeth their interest . Do you think that that Maids master would have been troubled at the loss of her , if he had not lost , with her , his gain : No , I 'le warrant you ; she might have gone to the Devil for him : But when her master saw that the hope of his gain was gone , then , then he fell to persecuting Paul. But Mr. Badmans master did sometimes lose by Mr. Badmans sins , and then Badman and his master were at odds . Atten. Alas poor Badman ! Then it seems thou couldest not at all times please thy like . Wise. No , he could not , and the reason I have told you . Atten. But do not bad Masters condemn themselves in condemning the badness of their servants . Wise. Yes ; in that they condemn that in another which they either have , or do allow in themselves . And the time will come , when that very sentence that hath gone out of their own mouths against the sins of others , themselves living and taking pleasure in the same , shall return with violence upon their own pates . The Lord pronounced Judgment against Baasha , as for all his evils in general , so for this in special , because he was like the house of Jeroboam , and yet killed him . This is Mr. Badmans Masters case , he is like his man , and yet he beats him . He is like his man , and yet he rails at him for being bad . Atten. But why did not young Badman run away from this Master , as he ran away from the other ? Wise. He did not . And if I be not mistaken , the reason why , was this . There was Godliness in the house of the first , and that young Badman could not endure . For fare , for lodging , for work , and time , he had better , and more by this Masters allowance , than ever he had by his last ; but all this would not content , because Godliness was promoted there . He could not abide this praying , this reading of Scriptures , and hearing , and repeating of Sermons : he could not abide to be told of his transgressions in a sober and Godly manner . Atten. There is a great deal in the Manner of reproof , wicked men both can , and cannot abide to hear their transgressions spoken against . Wise. There is a great deal of difference indeed . This last Master of Mr. Badmans , would tell Mr. Badman of his sins in Mr. Badmans own dialect ; he would swear , and curse , and damn , when he told him of his sins , and this he could bear better , than to be told of them after a godly sort . Besides , that last Master would , when his passions and rage was over , laugh at and make merry with the sins of his servant Badman : And that would please young Badman well . Nothing offended Badman but blows , and those he had but few of now , because he was pretty well grown up . For the most part when his Master did rage and swear , he would give him Oath for Oath , and Curse for Curse , at least secretly , let him go on as long as he would . Atten. This was hellish living . Wise. 'T was hellish living indeed : And a man might say , that with this Master , young Badman compleated himself yet more and more in wickedness , as well as in his trade : for by that he came out of his time , what with his own inclination to sin , what with his acquaintance with his three companions , and what with this last Master , and the wickedness he saw in him ; he became a sinner in grain . I think he had a Bastard laid to his charge before he came out of his time . Atten. Well , but it seems he did live to come out of his time , but what did he then ? Wise. Why , he went home to his Father , and he like a loving and tender-hearted Father received him into his house . Atten. And how did he carry it there ? Wise. Why , the reason why he went home , was , for Money to set up for himself , he staied but a little at home , but that little while that he did stay , he refrained himself as well he could , and did not so much discover himself to be base , for fear his Father should take distaste , and so should refuse , or for a while forbear to give him money . Yet even then he would have his times , and companions , and the fill of his lusts with them , but he used to blind all with this , he was glad to see his old acquaintance , and they as glad to see him , and he could not in civility but accomodate them with a bottle or two of Wine , or a dozen or two of Drink . Atten. And did the old man give him money to set up with ? Wise. Yes , above two hundred pounds . Atten. Therein , I think , the old man was out . Had I been his Father , I would have held him a little at slaves-end , till I had had far better proof of his manners to be good ; ( for I perceive that his Father did know what a naughty boy he had been , both by what he used to do at home , and because he changed a good Master for a bad , &c. ) He should not therefore have given him money so soon . What if he had pinched a little , and gone to Journey-work for a time , that he might have known what a penny was , by his earning of it ? Then , in all probability , he had known better how to have spent it : Yea , and by that time perhaps , have better considered with himself , how to have lived in the world . Ay , and who knows but he might have come to himself with the Prodigal , and have asked God and his Father forgiveness for the villanies that he had committed against them . Wise. If his Father could also have blessed this manner of dealing to him , and have made it effectual for the ends that you have propounded ; then I should have thought as you . But alas , alas , you talk as if you never knew , or had at this present forgot what the bowels and compassions of a Father are . Why did you not serve your own son so ? But 't is evident enough , that we are better at giving good counsel to others , than we are at taking good counsel our selves . But mine honest neighbour , suppose that Mr. Badmans Father had done as you say , and by so doing had driven his son to ill courses , what had he bettered either himself or his son in so doing ? Atten. That 's true , but it doth not follow , that if the Father had done as I said , the son would have done as you suppose . But if he had done as you have supposed , what had he done worse than what he hath done already ? Wise. He had done bad enough , that 's ' true . But suppose his Father had given him no Money , and suppose that young Badman had taken a pett thereat , and in an anger had gone beyond Sea , and his Father had neither seen him , nor heard of him more . Or suppose that of a mad and headstrong stomach he had gone to the High-way for money , and so had brought himself to the Gallows , and his Father and Family to great contempt , or if by so doing he had not brought himself to that end , yet he had added to all his wickedness , such and such evils besides : And what comfort could his Father have had in this ? Besides , when his Father had done for him what he could , with desire to make him an honest man , he would then , whether his son had proved honest or no , have laid down his head with far more peace , than if he had taken your Counsel . Atten. Nay I think I should not a been forward to have given advice in the cause ; but truly you have given me such an account of his villanies , that the hearing thereof has made me angry with him . Wise. In an angry mood we may soon out-shoot ourselves , but poor wretch , as he is , he is gone to his place . But , as I said , when a good Father hath done what he can for a bad Child , and that Child shall prove never the better , he will lie down with far more peace , than if through severity , he had driven him to inconveniencies . I remember that I have heard of a good woman , that had ( as this old man ) a bad and ungodly * son , and she prayed for him , counselled him , and carried it Motherly to him for several years together ; but still he remained bad . At last , upon a time , after she had been at prayer , as she was wont , for his conversion , she comes to him , and thus , or to this effect , begins again to admonish him . Son , said she , Thou hast been and art a wicked Child , thou hast cost me many a prayer and tear , and yet thou remainest wicked . Well , I have done my duty , I have done what I can to save thee ; now I am satisfied , that if I shall see thee damned at the day of Judgment , I shall be so far off from being grieved for thee , that I shall rejoyce to hear the sentence of thy damnation at that day : And it converted him . I tell you , that if Parents carry it lovingly towards their Children , mixing their Mercies with loving Rebukes , and their loving Rebukes with Fatherly and Motherly Compassions , they are more likely to save their Children , than by being churlish and severe toward them : but if they do not save them , if their mercy doth them no good , yet it will greatly ease them at the day of death , to consider ; I have done by love as much as I could , to save and deliver my child from Hell. Atten. Well I yield . But pray let us return again to Mr. Badman : You say , that his Father gave him a piece of money that he might set up for himself . Wise. Yes , his Father did give him a piece of money , and he did set up , and almost as soon set down again : for he was not long set up , but by his ill managing of his matters at home , together with his extravagant expences abroad , he was got so far into debt , and had so little in his shop to pay , that he was hard put to it to keep himself out of prison . But when his Creditors understood that he was about to marry , and in a fair way to get a rich Wife , they said among themselves , We will not be hasty with him , if he gets a rich Wife he will pay us all . Atten. But how could he so quickly run out , for I perceive 't was in little time , by what you say ? Wise. 'T was in little time indeed , I think he was not above two years and an half in doing of it : but the reason is apparent ; for he being a wild young man , and now having the bridle loose before him , and being wholly subjected to his lusts and vices , he gave himself up to the way of his heart , and to the sight of his eye , forgetting that for all these things God will bring him to Judgment ; and he that doth thus , you may be sure , shall not be able long to stand on his leggs . Besides , he had now an addition of * new companions ; companions you must think , most like himself in Manners , and so such that cared not who sunk , if they themselves might swim . These would often be haunting of him , and of his shop too when he was absent . They would commonly egg him to the Ale-house , but yet make him Jackpay-for-all ; They would be borrowing also money of him , but take no care to pay again , except it was with more of their company , which also he liked very well ; and so his poverty came like one that travelleth , and his want like an armed man. But all the while they studied his temper ; he loved to be flattered , praised and commended for Wit , Manhood and Personage ; and this was like stroking him over the face . Thus they Collogued with him , and got yet more and more into him , and so ( like Horse-leaches ) they drew away that little that his father had given him , and brought him quickly down , almost to dwell next dore to the begger . Atten. Then was the saying of the wise man fulfilled , He that keepeth company w●th harlots , and a companion of fools , shall be destroyed . Wise. Ay , and that too , A companion of riotous persons shameth his father ; For he , poor man , had both grief and shame , to see how his son ( now at his own hand ) be haved himself in the enjoyment of those good things , in and under the lawfull ●use of which he might have lived to Gods glory , his own comfort , and credit among his neighbours . But he that followeth vain persons , shall have poverty enough . The way that he took , led him directly into this condition ; for who can expect other things of one that follows such courses ? Besides , when he was in his Shop , he could not abide to be doing ; He was naturally given to Idleness : He loved to live high , but his hands refused to labour ; and what else can the end of such an one be , but that which the wise man saith ? The Drunkard and the Glutton shall come to poverty , and drowsiness shall cloath a man with rags . Atten. But now , methinks , when he was brought thus low , he should have considered the hand of God that was gone out against him , and should have smote upon the breast , and have returned . Wise. Consideration , good consideration was far from him , he was as stout and proud now , as ever in all his life , and was as high too in the pursuit of his sin , as when he was in the midst of his fulness ; only he went now like a tyred Jade , the Devil had rid him almost off of his leggs . Atten. Well , but what did he do when all was almost gone ? Wise. Two things were now his play . 1. He bore all in hand by Swearing , and Cracking and Lying , that he was as well to pass , as he was the first day he set up for himself , yea that he had rather got than lost ; and he had at his beck some of his Companions that would swear to confirm it as fast as he . Atten. This was double wickedness , 't was a sin to say it , and another to swear it . Wise. That 's true , but what evil is that that he will not doe , that is left of God , as I believe Mr. Badman was ? Atten. And what was the other thing ? Wise. Why , that which I hinted before , he was for looking out for a rich Wife : and now I am come to some more of his invented , devised , designed , and abominable Roguery , such that will yet declare him to be a most desperate sinner . The thing was this : A Wife he wanted , or rather Money ; for as for a woman , he could have Whores enow at his whistle . But , as I said , he wanted Money , and that must be got by a Wife , or no way ; nor could he so easily get a Wife neither , except he became an Artist at the way of dissembling ; nor would dissembling do among that people that could dissemble as well as he . But there dwelt a Maid not far from him , that was both godly , and one that had a good Portion , but how to get her , there lay all the craft . Well , he calls a Council of some of his most trusty and cunning Companions , and breaks his mind to them ; to wit , that he had a mind to marry : and he also told them to whom ; But , said he , how shall I accomplish my end , she is Religious , and I am not ? Then one of them made reply , saying , Since she is Religious , you must pretend to be so likewise , and that for some time before you go to her : Mark therefore whither she goes daily to hear , and do you go thither also ; but there you must be sure to behave your self soberly , and make as if you liked the Word wonderful well ; stand also where she may see you , and when you come home , be sure that you walk the street very soberly , and go within sight of her : This done for a while , then go to her , and first talk of how sorry you are for your sins , and shew great love to the Religion that she is of ; still speaking well of her Preachers and of her godly acquaintance , bewailing your hard hap , that it was not your lot to be acquainted with her and her fellow-Professors sooner ; and this is the way to get her . Also you must write down Sermons , talk of Scriptures , and protest that you came a wooing to her , only because she is Godly , and because you should count it your greatest happiness if you might but have such an one : As for her Money , slight it , it will be never the further off , that 's the way to come soonest at it , for she will be jealous at first that you come for her Money ; you know what she has , but make not a word about it . Do this , and you shall see if you do not intangle the Lass. Thus was the snare laid for this poor honest Maid , and she was quickly catched in his pit . Atten. Why , did he take this counsel ? Wise. Did he ! yes , and after a while , went as boldly to her , and that under a Vizzard of Religion , as if he had been for Honesty and Godliness , one of the most sincere and upright-hearted in England . He observed all his points , and followed the advice of his Counsellers , and quickly obtained her too ; for natural parts he had , he was tall , and fair , and had plain , but very good Cloaths on his back ; and his Religion was the more easily attained ; for he had seen something in the house of his Father , and first Master , and so could the more readily put himself into the Form and Shew thereof . So he appointed his day , and went to her , as that he might easily do , for she had neither father nor mother to oppose . Well , when he was come , and had given her a civil Complement , to let her understand why he was come , then he began and told her , That he had found in his heart a great deal of love to her Person ; and that , of all the Damosels in the world he had pitched upon her , if she thought fit , to make her his beloved wife . The reasons , as he told her , why he had pitched upon her were , her Religious and personal Excellencies ; and therefore intreated her to take his condition into her tender and loving consideration . As for the world , quoth he , I have a very good trade , and can maintain my self and Family well , while my wife sits still on her seat ; I have got thus , and thus much already , and feel money come in every day , but that is not the thing that I aim at , 't is an honest and godly Wife . Then he would present her with a good Book or two , pretending how much good he had got by them himself . He would also be often speaking well of godly Ministers , especially of those that he perceived she liked , and loved most . Besides , he would be often telling of her , what a godly Father he had , and what a new man he was also become himself ; and thus did this treacherous Dealer , deal with this honest and good Girl , to her great grief and sorrow , as afterward you shall hear . Atten. But had the maid no friend to looke after her ? Wise. Her Father and Mother were dead , and that he knew well enough , and so she was the more easily overcome by his naughty lying tongue . But if she had never so many friends , she might have been beguiled by him . It is too much the custom of young people now , to think themselves wise enough to make their own Choyce , and that they need not ask counsel of those that are older and also wiser then they : but this is a great fault in them , and many of them have paid dear for it . Well , to be short , in little time Mr. Badman obtains his desire , gets this honest Girl and her money , is married to her , brings her home , makes a Feast , entertains her royally , but her Portion must pay for all . Atten. This was wonderfull deceitfull doings , a man shall seldom hear of the like . Wise. By this his doing , he shewed how little he feared God , and what little dread he had of his Judgments . For all this carriage , and all these words were by him premeditated evil , he knew he lyed he knew he dissembled ; yea , he knew that he made use of the name of God , of Religion , good Men , and good Books , but as a stalking-Horse , thereby the better to catch his game . In all this his glorious pretense of Religion , he was but a glorious painted Hypocrite , and hypocrisie is the highest sin that a poor carnal wretch can attain unto ; it is also a sin that most dareth God , and that also bringeth the greater damnation . Now was he a whited Wall , now was he a painted Sepulchre ; now was he a grave that appeared not ; for this poor honest , godly Damosel , little thought that both her peace , and comfort , and estate , and liberty , and person , and all , were going to her burial , when she was going to be married to Mr. Badman ; And yet so it was , she enjoyed her self but little afterwards ; she was as if she was dead and buried , to what she enjoyed before . Atten. Certainly some wonderfull Judgment of God must attend and overtake such wicked men as these . Wise. You may be sure that they shall have Judgment to the full , for all these things , when the day of Judgment is come . But as for Judgment upon them in this life , it doth not alwayes come , no not upon those that are worthy thereof . They that tempt God are delivered , and they that work wickedness are set up : But they are reserved to the day of wrath , and then for their wickedness , God will repay them to their faces . The wicked is reserved to the day of destruction , they shall be brought forth to the day of wrath ; who shall declare his way to his face ? and who shall repay him what he hath done ? yet shall he be brought to the grave , and remain in the tomb . That is , ordinarily they escape Gods hand in this life , save only a few Examples are made , that others may be cautioned , and take warning thereby : But at the day of Judgment they must be rebuked for their evil with the lashes of devouring fire . Atten. Can you give me no examples of Gods wrath upon men that have acted this tragical wicked deed of Mr. Badman . Wise. Yes ; Hamor and Shechem , and all the men of their City , for attempting to make God and Religion the stalking-Horse to get Jacobs daughters to wife , were together slain with the edge of the sword . A Judgment of God upon them , no doubt , for their dissembling in that matter . All manner of lying and dissembling is dreadfull , but to make God and Religion a Disguise , therewith to blind thy Dissimulation from others eyes , is highly provoking to the Divine Majesty . I knew one that dwelt not far off from our Town , that got him a wife as Mr. Badman got his ; but he did not enjoy her long : for one night as he was riding home ( from his companions , where he had been at a neighbouring Town ) his horse threw him to the ground , where he was found dead at break of day ; frightfully and lamentably mangled with his fall , and besmeared with his own blood . Atten. Well , but pray return again to Mr. Badman , how did he carry it to his wife , after he was married to her ? Wise. Nay , let us take things along as we go . He had not been married but a little while , but his Creditors came upon him for their money : He deferred them a little while , but at last things were come to that point , that pay he must , or must do worse ; so he appointed them a time , and they came for their money , and he payed them down with her money before her eyes , for those goods that he had profusely spent among his Whores long before , ( besides the portion that his Father gave him ) to the value of two hundred pounds . Atten. This beginning was bad ; but what shall I say ? 't was like Mr. Badman himself . Poor woman , this was but a bad beginning for her , I fear it filled her with trouble enough , as I think such a beginning would have done , one , perhaps much stronger than she . Wise. Trouble , ay , you may be sure of it , but now 't was too late to repent , she should have looked better to her self , when being wary would have done her good ; her harms may be an advantage to others , that will learn to take heed thereby ; but for her self , she must take what follows , even such a life now as Mr. Badman her Husband will lead her , and that will be bad enough . Atten. This beginning was bad , and yet I fear it was but the beginning of bad . Wise. You may be sure , that it was but the beginning of badness , for other evils came on apace ; as for instance : it was but a little while after he was married , but he hangs his Religion upon the hedge , or rather dealt with it as men deal with their old Cloths , who cast them off , or leave them to others to wear , for his part he would be Religions no longer . Now therefore he had pulled off his Vizzard , and began to shew himself in his old shape , a base , wicked , debauched fellow , ( and now the poor woman saw that she was betrayed indeed ; ) now also his old Companions begin to flock about him , and to haunt his house and Shop as formerly : And who with them but Mr. Badman ? and who with him again but they ? Now those good people that used to company with his Wife , began to be amated and discouraged ; also he would frown and gloat upon them , as if he abhorred the appearance of them : so that in little time he drove all good company from her , and made her s●t solitary by her self . He also began now to go out a nights to those Drabs who were his Familiars before , with whom he would stay somtimes till midnight , and sometimes till almost morning , and then would come home as drunk as a Swine ; and this was the course of Mr. Badman . Now , when he came home in this case , if his wife did but speak a word to him , about where he had been , and why he had so abused himself , though her words were spoken in never so much meekness and love , then she was Whore , and Bitch , and Jade ; and 't was well if she miss'd his fingers and heels . Sometimes also he would bring his Puncks home to his house , and wo be to his wife when they were gone , if she did not entertain them with all varieties possible , and also carry it lovingly to them . Thus this good woman was made by Badman her Husband , to possess nothing but disappointments as to all that he had promised her , or that she hoped to have at his hands . But that that added pressing weight to all her sorrow , was , that , as he had cast away all Religion himself , so he attempted , if possible , to make her do so too . He would not suffer her to go out to the Preaching of the Word of Christ , nor to the rest of his Appointments , for the health and salvation of her Soul : he would now taunt at , and reflectingly speak of her Preachers ; and would receive , yea raise scandals of them , to her very great grief and affliction . Now she scarce durst go to an honest Neighbours house , or have a good Book in her hand ; specially when he had his companions in his house , or had got a little drink in his head . He would also , when he perceived that she was dejected , speak tauntingly , and mockingly to her in the presence of his Companions , calling of her his Religious Wife , his demure Dame , and the like ; also he would make a sport of her among his wanton ones abroad . If she did ask him ( as sometimes she would ) to let her go out to a Sermon , he would in a currish manner reply , Keep at home , keep at home , and look to your business , we cannot live by hearing of Sermons . If she still urged that he would let her goe , then he would say to her , Goe if you dare . He would also charge her with giving of what he had to her Ministers , when , vile wretch , he had spent it on his vain Companions before . This was the life that Mr. Badmans good wife lived , within few months after he had married her . Atten. This was a disappointment indeed . Wise. A disappointment indeed , as ever , I think , poor woman had . One would think that the Knave . might a little let her have had her will , since it was nothing but to be honest , and since she brought him so sweet , so lumping a Portion , for she brought hundreds into his house : I say , one would think he should have let her had her own will a little , since she desired it only in the Service and Worship of God : but could she win him to grant her that ? no , not a bit if it would have saved her life . True , sometimes she would steal out when he was from home , on a Journey , or among his drunken companions , but with all privacy imaginable , and , poor woman , this advantage she had , she carried it so to all her Neighbours , that , though many of them were but carnal , yet they would not betray her , or tell of her going out to the Word , if they saw it , but would rather endeavour to hide it from Mr. Badman himself . Atten. This carriage of his to her , was enough to break her heart . Wise. It was enough to do it indeed , yea it did effectually do it . It killed her in time , yea it was all the time a killing of her . She would often-times when she sate by her self , thus mournfully bewail her condition : Wo is me that I sojourn in Meshech , and that I dwell in the tents of Kedar ; my soul hath long time dwelt with him that hateth peace . O what shall be given unto thee , thou deceitful tongue ? or what shall be done unto thee , thou false tongue ? I am a Woman grieved in spirit , my Husband has bought me and sold me for his lusts : 'T was not me , but my Money that he wanted : O that he had had it , so I had had my liberty ! This she said , not of comtempt of his Person , but of his Conditions , and because she saw that by his hypocritical tongue , he had brought her not only almost to beggery , but robbed her of the Word of God. Atten. It is a deadly thing , I see , to be unequally yoaked with Vnpelievers . If this woman had had 〈◊〉 good Husband , h●● happlly might they have lived together ! Such 〈◊〉 one would have prayed for her , 〈…〉 her , and also would have encouraged her in the Faith , and ways of God : But now poor cr●●ur● , instead of this , there is nothing but the quite contrary . Wise. It is a deadly thing indeed , and therefore , by the Word of God his people are forbid to be joyned in marriage with them . Be not , saith it , unequally yoaked together with unbelievers ; for what fellowship hath righteousness with unrighteousness ? and what communion hath light with darkness ? And what Concord hath Christ with Belial ? or what part hath he that believeth with an Infidel ? And what agreement hath the Temple of God with Idols ? There can be no agreement where such Matches are made , even God himself hath declared the contrary , from the beginning of the world . I ( says he ) will put enmity betwixt thee and the woman , betwixt thy seed and her seed . Therefore he saith in another place , they can mix no better than Iron and Clay . I say , they cannot agree , they cannot be one , and therefore they should be aware at first , and not lightly receive such into their affections . God has often made such Matches bitter , especially to his own . Such matches are , as God said of Elic's Sons that were spared , to consume the eyes , and to grieve the heart . Oh the wailing , and lamentation that they have made that have been thus yoaked , especially if they were such as would be so yoaked , against their light , and good counsel to the contrary . Atten. Alas ! he deluded her with his tongue , and feigned reformation . Wise. Well , well ; she should have gone more warily to work : what if she had acquainted some of her best , most knowing , and godly friends therewith ? what if she had engaged a Godly Minister or two to have talked with Mr. Badman ? Also , what if she had laid wait round about him , to espie if he was not otherwise behind her back than he was before her face ? And besides , I verily think ( since in the multitude of Counsellors there is safety ) that if she had acquainted the Congregation with it , and desired them to spend some time in prayer to God about it , and if she must have had him , to have received him as to his godliness , upon the Judgment of others , rather than her own , ( she knowing them to be Godly and Judicious , and unbiassed men ) she had had more peace all her life after ; than to trust to her own poor , raw , womanish Judgment , as she did . Love is blind , and will see nothing amiss , where others may see an hundred faults . Therefore I say , she should not have trusted to her own thoughts in the matter of his Goodness . As to his Person , there she was fittest to judge , because she was to be the person pleased , but as to his Godliness , there the Word was the fittest Judge , and they that could best understand it , because God was therein to be pleased . I wish * that all young Maidens will take heed of being beguiled with flattering words , with feigning and lying speeches , and take the best way to preserve themselves from being bought and sold by wicked men , as she was ; lest they repent with her , when ( as to this ) repentance will do them no good , but for their unadvisedness goe sorrowing to their graves . Atten. Well , things are past with this poor woman , and cannot be called back , let others * beware , ●y her ●●fortunes , lest they also fall into her distress . Wise. That is the thing that I say , let them take heed , lest for their unadvisedness they smart , as this poor woman has done . And ah ! methinks , that they that yet are single persons , and that are tempted to marry to such as Mr. Badman ; would , to inform , and warn themselves in this matter , before they intangle themselves , but goe to some that already are in the snare , and ask them how it is with them , as to the suitable , or unsuitableness of their marriage , and desire their advice . Surely they would ring such a peal in their ears about the uneqality , unsuitableness , disadvantages , and disquietments , and sins that attend such marriages , that would make them beware as long as they live . But the bird in the air , knows not the notes of the bird in the snare , untill she comes thither her self : Besides , to make up such marriages , Satan , and carnal Reason , and Lust , or at least Inconsiderateness , has the chiefest hand ; and where these things bear sway , designs , though never so destructive , will goe headlong on : and therefore I fear , that but little warning will be taken by young Girls , at Mr. Badmans wives affliction . Atten. But are there no disswasive arguments to lay before such , to prevent their future misery . Wise. Yes : There is the Law of God , that forbiddeth marriage with unbelievers . These kind of marriages also are condemned even by irrational creatures . 1. It is forbidden by the Law of God both in the Old Testament and in the New. 1. In the Old. Thou shalt not make Marriages with them ; Thy daughter thou shalt not give unto his son , nor his daughter shalt thou take unto thy son , Deut. 7. 4 , 5. 2. In the New Testament it is forbidden . Be not unequally yoaked together with unbelievers ; Let them marry to whom they will , only in the Lord. Here now is a prohibition , plainly forbidding the Believer to marry with the Unbeliever , therefore they should not do it . Again , these unwarrantable Marriages , are , as I may so say , condemned by irrational creatures , who will not couple but with their own sort : Will the Sheep couple with a Dog , the Partridge with a Crow , or the Feasant with an Owl ? No , they will strictly tye up themselves to those of their own sort only : Yea , it sets all the world a wondring , when they see or hear the contrary . Man only is most subject to wink at , and allow of these unlawful mixtures of men and women ; Because man only is a sinful Beast , a sinful Bird , therefore he , above all , will take upon him by rebellious actions to answer , or rather to oppose and violate the Law of his God and Creator ; nor shall these , or other Interogatories , [ What fellowship ? what concord ? what agreement ? what communion can there be in such Marriages ? ] be counted of weight , or thought worth the answering by him . But further . The dangers that such do commonly run themselves into , should be to others a disswasive argument to stop them from doing the like : for besides the distresses of Mr. Badmans wife , many that have had very hopefull beginnings for heaven , have by vertue of the mischiefs that have attended these unlawfull marriages , miserably and fearfully miscarried . Soon after such marriages , Conviction ( the first step toward heaven ) hath ceased ; Prayer ( the next step toward Heaven ) hath ceased ; Hungrings and thirstings after salvation ( another step towards the Kingdom of Heaven ) have ceased . In a word , such marriages have estranged them from the Word , from their godly and faithful Friends , and have brought them again into carnal company , among carnal Friends , and also into carnal Delights , where , and with whom they have in conclusion both sinfully abode , and miserably perished . And this is one reason why God hath forbidden this kind of unequal marriages . For they , saith he , meaning the ungodly , will turn away thy son from following me , that they may serve other Gods , so will the anger of the Lord be kindled against you , and destroy you suddenly . Now mark , there were some in Israel , that would , notwithstanding this prohibition , venture to marry to the Heathens and Unbelievers : But what followed ? They served their Idols , they sacrificed their Sons and their Daughters unto Devils . Thus were they defiled with their own works , and went a whoring with their own Inventions : Therefore was the wrath of the Lord kindled against his people , insomuch that he abhorred his own Inheritance . Atten. But let 's return again to Mr. Badman ; had be any Children by his wife ? Wise. Yes , seven . Atten. I doubt they were but badly brought up . Wise. One of them loved its Mother dearly , and would constantly harken to her voice . Now that Child she had the opportunity to instruct in the Principles of Christian Religion , and it became a very gracious child . But that child Mr. Badman could not abide , he would seldom afford it a pleasant word , but would scowl and frown upon it , speak churlishly and doggedly to it , and though as to Nature it was the most feeble of the seven , yet it oftenest felt the weight of its Fathers fingers . Three of his Children did directly follow his steps , and began to be as vile as ( in his youth ) he was himself . The other that remained became a kind of mungrel Professors , not so bad as their Father , nor so good as their Mother , but were betwixt them both . They had their Mothers Notions , and their Fathers Actions , and were much like those that you read of in the Book of Nehemiah ; These children spake half in the speech of Ashdod , and could not speak in the Jews language , but according to the language of each people . Atten. What you say in this matter , is observable , and if I take not my mark amiss , it often happeneth after this manner where such unlawful Marriages are contracted . Wise. It sometimes doth so , and the reason , with respect to their Parents , is this : Where the one of the Parents is godly , and the other ungodly and vile , ( though they can agree in begetting of Children , yet ) they strive for their Children when they are born . The godly Parent strives for the child , and by Prayers , Counsel and good Examples , labours to make it holy in body and soul , and so fit for the Kingdom of Heaven ; but the ' ungodly would have it like himself , wicked and base and sinful ; and so they both give instructions accordingly : instructions did I say ? yea , and Examples too , according to their minds . Thus the godly , as Hannah , is presenting her Samuel unto the Lord : but the ungodly , like them that went before them , are for offering their Children to Moloch , to an Idol , to sin , to the Devil , and to Hell. Thus one harkeneth to the Law of their Mother , and is preserved from destruction , but as for the other , as their Fathers did , so do they . Thus did Mr. Badman and his wife part some of their Children betwixt them ; but as for the other three that were as 't were Mungrels , betwixt both , they were like unto those that you read of in Kings , They feared the Lord , but served their own Idols . They had , as I said , their Mothers Notions , and I will adde , Profession too ; but their Fathers Lusts , and something of his Life . Now their Father did not like them , because they had their Mothers tongue ; and the Mother did not like them because they had still their Fathers heart and life ; nor were they indeed fit company for good or bad . The Good would not trust them because they were bad , the Bad would not trust them because they were good , viz. The good would not trust them because they were bad in their Lives , and the bad would not trust them because they were good in their Words : So they were forced with Esau to joyn in affinity with Ishmad ; to wit , to look out a people that were Hypocrites like themselves , and with them they matcht , and lived and died . Atten. Poor woman , she could not but have much perplexity . Wise. Yea , and poor Children , that ever they were sent into the world as the fruit of the loyns , and under the government of such a father as Mr. Badman . Atten. You say right , for such children , lye , almost under all manner of disadvantages : but we must say nothing , because this also is the soveraign Will of God. Wise. We may not by any means object against God : yet we may talk of the advantages , and disadvantages that Children have by having for their Parents such as are either Godly , or the contary . Atten. You say right , we may so , and pray now , since we are about it , speak something in brief unto it , that is , unto this ; What advantage those Children have above others , that have for their Parents such as indeed are Godly . Wise. So I will , only I must first premise these two or three things . 1. They have not the advantage of Election for their fathers sakes . 2. They are born , as others , the children of wrath , though they come of Godly Parents . 3. Grace comes not unto them as an Inheritance , because they have Godly Parents . These things premised I shall now proceed . 1. The children of Godly Parents are the children of many Prayers : they are prayed for before , and Prayed for after they are born , and the Prayer of a godly Father and godly Mother doth much . 2. They have the advantage of what restraint is possible , from what evils their Parents see them inclinable to , and that is a second mercy . 3. They have the advantage of Godly instruction , and of being told which be , and which be not the right ways of the Lord. 4. They have also those ways commended unto them , and spoken well of in their hearing , that are good . 5. Such are also , what may be , kept out of evil company , from evil Books , and from being taught the way of Swearing , Lying , and the like , as Sabbath-breaking , and mocking at good men , and good things , and this is a very great mercy . 6. They have also the benefit of a godly life set before them doctrinally by their Parents , and that doctrine backt with a godly and holy example : and all these are very great advantages . Now all these advantages , the children of ungodly Parents want ; and so are more in danger of being carried away with the error of the wicked . For ungodly Parents neither Pray for their Children , nor do , nor can they heartily instruct them ; they do not after a godly manner restrain them from evil , nor do they keep them from evil company . They are not grieved at , nor yet do they forewarn their children to beware of such evil actions that are abomination to God , and to all good men . They let their children break the Sabbath , swear , lye , be wicked and vain . They commend not to their children an holy life , nor set a good example before their eyes . No , they do in all things contrary : Estranging of their children what they can , from the love of God and all good men , so soon as they are born . Therefore it is a very great Judgment of God upon children to be the Offspring of base and ungodly men . Atten. Well , but before we leave Mr. Badmans wife and children , I have a mind , if you please , to enquire a little more after one thing , the which I am sure you can satisfie me in . Wise. What is that ? Atten. You said a while ago , that this Mr. Badman would not suffer his wife to go out to hear such godly Ministers as she liked , but said if she did , she had as good never come home any more . Did he often carry it thus to her ? Wise. He did say so , he did often say so . This I told you then , and had also then told you more , but that other things put me out . Atten. Well said , pray therefore now go on . Wise. So I will. Upon a time , she was on a Lords day for going to hear a Sermon , and Mr. Badman was unwilling she should : but she at that time , as it seems , did put on more courage than she was wont ; and therefore , after she had spent upon him , a great many fair words and entreaties , if perhaps she might have prevailed by them , but all to no purpose at all : At last she said she would go , and rendred this reason for it ; I have an Husband , but also a God ; my God has commanded me , and that upon pain of damnation , to be a continual Worshipper of him , and that in the way of his own Apppointments : I have an Husband , but also a Soul , and my Soul ought to be more unto me , than all the world besides . This soul of mine I will look after , care for , and ( if I can ) provide it an Heaven for its habitation . You are commanded to love me , as you love your own body , and so do I love you ; but I tell you true , I preferr my Soul before all the world , and its Salvation I will seek . At this , first , he gave her an ugly wish , and then fell into a fearfull rage , and sware moreover that if she did go , he would make both her , and all her damnable Brotherhood ( for so he was pleased to call them ) to repent their coming thither . Atten. But what should be mean by that ? Wise. You may easily guess what he meant : he meant , he would turn Informer , and so either weary out those that she loved , from meeting together to Worship God ; or make them pay dearly for their so doing ; the which if he did , he knew it would vex every vein of her tender heart . Atten. But do you think Mr. Badman would have been so base ? Wise. Truly he had malice , and enmity enough in his heart to do it , onely he was a Tradesman ; also he knew that he must live by his neighbours , and so he had that little wit in his anger , that he refrained himself , and did it not . But , as I said , he had malice and envy enough in his heart to have made him to do it , only he thought it would worst him in his trade : yet these three things he would be doing . 1. He would be putting of others on to molest and abuse her friends . 2. He would be glad when he heard that any mischief befell them . 3. And would laught at her , when he saw her troubled for them . And now I have told you Mr. Badmans way as to this . Atten. But was he not afraid of the Judgments of God , that did fly about at that time ? Wise. He regarded not the Judgment nor Mercy of God , for had he at all done that , he could not have done as he did . But what Judgments do you mean ? Atten. Such Judgments , that if Mr Badman himself had taken but sober notice of , they might have made him a hung down his ears . Wise. Why , have you heard of any such persons that the Judgments of God have overtaken . Atten. Yes , and so , I believe , have you too , though you make so strange about it . Wise. I have so indeed , to my astonishment and wonder . Atten. Pray therefore , if you please , tell me what it is , as to this , that you know ; and then , herhaps , I may also say something to you of the same . Wise. In our Town there was one W. S. a man of a very wicked life ; and he , when there seemed to be countenance given to it , would needs turn Informer . Well , so he did , and was as diligent in his business as most of them could be ; he would watch a nights , climb Trees , and range the Woods a days , if possible , to find out the Meeters , for then they were forced to meet in the Fields : yea , he would curse them bitterly , and swear most fearfully what he would do to them when he found them . Well , after he had gone on like a Bedlam in his course a while , and had done some mischiefs to the people , he was stricken by the hand of God , and that in this manner . 1. Although he had his tongue naturally at will , now he was taken with a faultering in his speech , and could not for weeks together speak otherwise , than just like a man that was drunk . 2. Then he was taken with a drauling , or slabbering at his mouth , which slabber sometimes would hang at his mouth well nigh half way down to the ground . 3. Then he had such a weakness in the back sinews of his Neck , that oft times he could not look up before him , unless he clapped his hand hard upon his forehead , and held up his head that way , by strength of hand . 4. After this his speech went quite away , and he could speak no more than a Swine or a Bear. Therefore , like one of them , he would gruntle and make an ugly noyse , according as he was offended , or pleased , or would have any thing done , &c. In this posture he continued for the space of half a year , or thereabouts , all the while otherwise well , and could go about his business , save once that he had a fall from the Bell as it hangs in our Steeple , which 't was a wonder it did not kill him : But after that he also walked about , till God had made him a sufficient spectacle of his Judgment for his sin , and then on a sudden he was stricken and dyed miserably : and so there was an end of him and his doings . I will tell you of another . About four miles from St. Neots , there was a Gentleman had a man , and he would needs be an Informer , and a lusty young man he was . Well , an Informer he was , and did much distress some people , and had perfected his Informations so effectually against some , that there was nothing further to do , but for the Constables to make distress on the people , that he might have the Money or Goods ; and as I heard , he hastened them much to do it . Now while he was in the heat of his work , as he stood one day by the Fire-side , he had ( it should seem ) a mind to a Sop in the Pan , ( for the Spit was then at the fire , ) so he went to make him one ; but behold , a Dog ( some say his own Dog ) took distaste at something , and bit his Master by the Leg ; the which bite , notwithstanding all the means that was used to cure him , turned ( as was said ) to a Gangrene ; however , that wound was his death , and that a dreadful one too : for my Relator said , that he lay in such a condition by this bite , ( as the beginning ) till his flesh rotted from off him before he went out of the world . But what need I instance in particular persons , when the Judgement of God against this kind of people was made manifest , I think I may say , if not in all , yet in most of the Counties in England where such poor Creatures were . But I would , if it had been the will of God , that neither I nor any body else , could tell you more of these Stories : True stories , that are neither Lye , nor Romance . Atten. Well , I also heard of both these my self , and of more too , as remarkable in their kind as these , if I had any list to tell them ; but let us leave those that are behind to others , or to the coming of Christ , who then will justifie or condemn them as the merit of their work shall require ; or if they repented , and found mercy , I shall be glad when I know it , for I wish not a curse to the Soul of mine Enemy . Wise. There can be no pleasure in the telling of such stories , though to hear of them may do us a pleasure : They may put us in mind that there is a God that judgeth in the earth , and that doth not alwayes forget nor deferre to hear the Crye of the destitute ; They also carry along with them both Caution and Counsel to those that are the survivers of such . Let us tremble at the Judgements of God , and be afraid of sinning against him , and it shall be our protection . It shall go well with them that fear God , that fear before him . Atten. Well Sir , as you have intimated , so I think we have in this place spoken enough about these kind of men ; if you please , let us return again to Mr. Badman himself , if you have any more to say of him . Wise. More ! we have yet scarce throughly begun with Any thing that we have said . All the particulars are in themselves so full of badness , that we have rather only looked in them , than indeed said any thing to them : but we will pass them , and proceed . You have heard of the sins of his Youth , of his Apprentiship , and how he set up , and married , and what a life he hath led his wife ; and now I will tell you some more of his pranks . He had the very knack of Knavery ; had he , as I said before , been bound to serve an Apprentiship to all these things , he could not have been more cunning , he could not have been more artificial at it . Atten. Nor perhaps so artificially neither . For as none can teach Goodness like to God himself , so concerning Sin and Knavery , none can teach a man it like the Devil , to whom , as I perceive , Mr. Badman went to School from his Childhood to the end of his life . But pray Sir , make a beginning . Wise. Well so I will. You may remember that I told you what a condition he was in for Money before he did marry , and how he got a rich Wife , with whose Money he paid his debts : Now when he had paid his debts , he having some Moneys left , he sets up again as briskly as ever , keeps a great Shop , drives a great Trade , and runs again a great way into debt ; but now not into the debt of one or two , but into the debt of many , so that at last he came to owe some thousands ; and thus he went on a good while . And to pursue his ends the better , he began now to study to please all men , and to suit himself to any company ; he could now be as they , say as they , that is , if he listed ; and then he would list , when he perceived that by so doing , he might either make them his Customers or Creditors for his Commodities . If he dealt with honest men , ( as with some honest men he did ) then he would be as they ; talk as they , seem to be sober as they , talk of Justice and Religion as they , and against Debauchery as they ; yea , and would too seem to shew a dislike of them that said , did , or were otherwise than honest . Again , when he did light among those that were bad , then he would be as they , but yet more close and cautiously , except he were sure of his company : Then he would carry it openly , be as they ; say , Damn 'em and Sink 'em , as they . If they railed on Good men , so could he ; if they railed on Religion , so could he : if they talked beastly , vainly , idlely , so would he ; if they were for drinking , swearing , whoring , or any the like Villanies , so was he . This was now the path he trod in , and could do all artificially , as any man alive . And now he thought himself a perfect man , he thought he was always a Boy till now . What think you now of Mr. Badman ? Atten. Think ! why , I think he was an Atheist : For no man but an Atheist can do this . I say , it cannot be , but that the man that is such as this Mr. Badman , must be a rank and stinking Atheist ; for he that believes that there is either God or Devil , Heaven or Hell , or Death , and Judgment after , cannot doe as Mr. Badman did ; I mean , if he could do these things without reluctancy and check of Conscience ; yea , if he had not sorrow and remorse for such abominable sins as these . Wise. Nay , he was so far off from reluctancies and remorse of Conscience for these things , that he counted them the excellency of his Attainments , the quintessence of his Wit , his rare and singular vertues , such as but few besides himself could be the Masters of . Therefore , as for those that made boggle and stop at things , and that could not in Conscience , and for fear of Death and Judgement , do such things as he ; he would call them Fools and Noddies , and charge them for being frighted with the talk of unseen Bugbears ; and would encourage them , if they would be men indeed , to labour after the attainment of this his excellent art . He would often-times please himself with the thoughts of what he could do in this matter , saying within himself ; I can be religious , and irreligious , I can be any thing , or nothing ; I can swear , and speak against swearing ; I can lye , and speak against lying ; I can drink , wench , be unclean , and defraud , and not be troubled for it : Now I enjoy my self , and am Master of mine own wayes , and not they of me . This I have attained with much study , great care , and more pains . But this his talk should be only with himself , to his wife , who he knew durst not divulge it ; or among his Intimates , to whom he knew he might say any thing . Atten. Did I call him before an Atheist ? I may call him now a Devil , or a man possessed with one , if not with many . I think that there cannot be found in every corner such an one as this . True , it is said of King Ahaz , that he sinned more and more ; and of Ahab , that he sold himself to work wickedness ; and of the men of Sodom , that they were sinners exceedingly before the Lord. Wise. An Atheist he was no doubt , if there be such a thing as an Atheist in the world , but for all his brags of perfection and security in his wickedness , I believe that at times God did let down fire from Heaven into his Conscience . True , I believe he would quickly put it out again , and grow more desperate and wicked afterward , but this also turned to his destruction , as afterward you may hear . But I am not of your mind , to think that there are but few such in the world ; except you mean as to the Degree of wickedness unto which he had attained . For otherwise , no doubt , * there is abundance of such as he : men of the same mind , of the same principles , and of the same conscience too , to put them into practice . Yea , I believe that there are many that are endeavouring to attain to the same pitch of wickedness ; and all them are such as he , in the Judgment of the Law ; nor will their want of hellish wit to attain thereto , excuse them at the day of Judgment . You know that in all Science , some are more arch than some ; and so it is in the art , as well as in the practice of wickedness : some are two fold , and some seven-fold more the children of Hell than others , ( and yet all the children of Hell , ) else they would all be Masters , and none scholars in the school of wickedness . But there must be Masters , and there must be Learners ; Mr. Badman was a master in this art , and therefore it follows that he must be an arch and chief one in that mystery . Atten. You are in the right , for I perceive that some men , though they desire it , cannot be so arch in the practice thereof as others , but are ( as I suppose they call them ) fools and dunces to the rest , their heads and capacities will not serve them to act and do so wickedly . But Mr. Badman wanted not a wicked head to contrive , as well as a wicked heart to do his wickedness . Wise. True , but yet I say , such men shall at the day of Judgment , be judged , not only for what they are , but also for what they would be . For if the thought of foolishness is sin , doubtless the desire of foolishness is more sin : and if the desire be more , the endeavour after it must needs be more and more . * He then that is not an artificial Atheist and Transgressor , yet if he desires to be so , if he endeavoureth to be so , he shall be Judged and condemned to Hell for such an one . For the Law Judgeth men , as I said , according to what they would be . He that looketh upon a woman to lust after her , hath committed adultery with her already in his heart . By the same rule , he that would steal , doth steal ; he that would cheat , doth cheat ; he that would swear , doth swear ; and he that would commit adultery , doth do so . For God Judgeth men according to the working of their minds , and saith ; As he thinketh , so is he . That is , so is he in his heart , in his intentions , in his desires , in his endeavours ; and Gods Law , I say , lays hold of the desires , intentions and endeavours , even as it lays hold of the act of wickedness it self . A man then that desires to be as bad as Mr. Badman , ( and desires to be so wicked have many in their hearts ) though he never attains to that proficiency in wickedness as he , shall yet be Judged for as bad a man as he , because 't was in his desires to be such a wicked one . Atten. Bu● this height of wickedness in Mr. Badman , will not yet out of my mind . This hard , desperate , or what shall I call it , diababolicall frame of heart , was in him a foundation , a groundwork to all acts and deeds that were evil . Wise. The heart , and the desperate wickedness of it , is the foundation and ground-work of all . Atheism , professed and practicall , spring both out of the heart , yea and all manner of evils besides . For they be not bad deeds that make a bad man , but he is already a bad man that doth bad deeds . A man must be wicked before he can do wickedness . * Wickedness proceedeth from the wicked . 'T is an evil tree that bears evil fruit , men gather no grapes of thorns ; the heart therefore must be evil , before the man can do evil , and good before the man doth good . Atten. Now I see the reason why Mr. Badman was so base , as to get a Wife by dissimulation , and to abuse her so like a Villain when he had got her , it was because he was before by a wicked heart prepared to act wickedness . Wise. You may be sure of it ; for from within , out of the heart of man proceedeth evil thoughts , Adulteries , Fornications , Murders , Thefts , Coveteousness , Wickedness , Deceit , Lasciviousness , an evil Eye , Blasphemy , Pride , Foolishness . All these things come from within , and defile a man. And a man , as his naughty mind inclines him , makes use of these , or any of these , to gratifie his lust , to promote his designs , to revenge his malice , to enrich , or to wallow himself in the foolish pleasures and pastimes of this life : And all these did Mr. Badman do , even to the utmost , if either opportunity , or purse , or perfidiousness , would help him to the obtaining of his purpose . Atten. Purse ! Why he could not but have Purse to do almost what he would , having married a wife with so much money . Wise. Hold you there ; some of Mr. Badmans sins were costly , as his drinking , and whoring , and keeping other bad company ; though he was a man that had ways too many to get money , as well as ways too many to spend it . Atten. Had he then such a good Trade , for all he was such a bad man ? or was his Calling so gainfull to him , as alwayes to keep his Purses belly full , though he was himself a great spender ? Wise. No : It was not his Trade that did it , though he had a pretty trade too . He had another way to get Money , and that by hatfulls and pocketfulls at a time . Atten. Why I trow he was no High-way man , was he ? Wise. I will be sparing in my speech as to that , though some have muttered as if he could ride out now and then , about no body but himself knew what , over night , and come home all dirty and weary next morning . But that is not the thing I aim at . Atten. Pray let me know it , if you think it convenient that I should . Wise. I will tell you : It was this , he had an art to Break , and get hatfulls of money by breaking . Atten. But what do you mean by Mr. Badmans Breaking ? you speak mystically , do you not ? Wise. No , no , I speak plainly . Or , if you will have it in plainer language , 't is this : When Mr. Badman had swaggered and whored away most of his wifes portion , he began to feel that he could not much longer stand upon his legs in this course of life , and keep up his Trade and Repute ( such as he had ) in the world ; but by the new Engine of Breaking . Wherefore , upon a time , he gives a great , and sudden † rush into several mens debts , to the value of about four or five thousand pound , driving at the same time a very great trade , by selling many things for less than they cost him , to get him custom , therewith to blind his Creditors eyes . His Creditors therefore seeing that he had a great employ , and dreaming that it must needs at length turn to a very good account to them , trusted him freely without mistrust , and so did others too , to the value of what was mentioned before . Well , when Mr. Badman had well feathered his Nest with other mens goods and money , after a little time † he breaks . And by and by it is noysed abroad that Mr. Badman had shut up Shop , was gone , and could trade no longer . Now , by that time his breaking was come to his Creditors ears , he had by Craft and Knavery made so sure of what he had , that his Creditors could not touch a penny . Well , when he had done , he sends his mournfull sugered letters to his Creditors , to let them understand what had happened unto him , and desired them not to be severe with him ; * for he bore towards all men an honest mind , and would pay so far as he was able . Now he sends his letters by a man * confederate with him , who could make both the worst , and best of Mr. Badmans case : The best for Mr. Badman , and the worst for his Creditors . So when he comes to them , he both bemoans them , and condoles Mr. Badmans condition : Telling of them , that without a speedy bringing of things to a conclusion , Mr. Badman would be able to make them no satisfaction , but at present he both could , and would , and that to the utmost of his power : and to that end , he desired that they would come over to him . Well , his Creditors appoint him a time , and come over ; and he , mean while , authorizes another to treat with them , but will not be seen himself , unless it was on a Sunday , lest they should snap him with a Writ . So his deputed friend treats with them about their concern with Mr. Badman , first telling them of the great care that Mr. Badman took to satisfie them and all men for whatsoever he ought , as far as in him lay , and , how little he thought a while since to be in this low condition . He pleaded also the greatness of his Charge , the greatness of Taxes , the Badness of the times , and the great Losses that he had by many of his customers , some of which died in his debt , others were run away , and for many that were alive , he never expected a farthing from them . Yet nevertheless he would shew himself an honest man , and would pay as far as he was able ; and if they were willing to come to terms , he would make a composition with them , ( for he was not able to pay them all . ) The Creditors asked what he would give ? 'T was replyed , Half a crown in the pound . At this they began to huff , and he to renew his complaint and entreaty ; but the Creditors would not hear , and so for that time their meeting without success broke up . But after his Creditors were in cool blood , and admitting of second thoughts , and fearing lest delays should make them lose all , they admit of a second debate , come together again , and by many words , and great ado , they obtained five shillings i' th' pound . So the money was produced , Releases and Discharges drawn , signed , and sealed , Books crossed , and all things confirmed ; and then Mr. Badman can put his head out a dores again , and be a better man than when he shut up Shop , by several thousands of pounds . Atten. And did he do thus indeed ? Wise. Yes , once , and again . I think he brake twice or thrice . Atten. And did he do it before he had need to do it ? Wise. Need ! What do you mean by need ? there is no need at any time for a man to play the knave . He did it of a wicked mind , to defraud and beguile his Creditors : he had wherewithall of his Father , and also by his Wife , to have lived upon , with lawfull labour , like an honest man. He had also when he made this wicked Break ( though he had been a profuse and prodigal spender ) to have paid his creditors their own to a farthing . But had he done so , he had not done like himself , like Mr. Badman ; had he , I say , dealt like an honest man , he had then gone out of Mr. Badmans road . He did it therefore of a dishonest mind , and to a wicked end ; to wit , that he might have wherewithall , howsoever unlawfully gotten , to follow his Cups and Queans , and to live in the full swinge of his lusts , even as he did before . Atten. Why this was a meer Cheat. Wise. It was a cheat indeed . This way of breaking , it is nothing else but a more neat way of Thieving , of picking of pockets , of breaking open of shops , and of taking from men what one has nothing to do with . But though it seem easie , it is hard to learn , no man that has conscience to God or man , can ever be his Crafts Master in this Hellish art . Atten. Oh! Sirs ! what a wicked man was this ! Wise. A wicked man indeed . By this art he could tell how to make men send their goods to his shop , and then be glad to take a penny for that for which he had promised before it came thither , to give them a Groat : I say , he could make them glad to take a Crown for a pounds worth , and a thousand for that for which he had promised before to give them four thousand pounds . Atten. This arguet that Mr. Badman had but little conscience . Wise. This argued that Mr. Badman had No Conscience at all ; for Conscience , the least spark of a good Conscience cannot endure this . Atten. Before we go any further in Mr. Badmans matters , let me desire you , if you please , to give me an answer to these two questions . 1. What do you find in the Word of God against such a practice , as this of Mr. Badmans is ? 2. What would you have a man do that is in his Creditors debt , and can neither pay him what he owes him , nor go on in a trade any longer ? Wise. I will answer you as well as I can . And first to the first of your questions : To wit , What I find in the Word of God against such a practice , as this of Mr. Badmans is . Answ. The Word of God doth forbid this wickedness ; and to make it the more odious in our eyes , it joyns it with Theft and Robbery : Thou shalt not , says God , defraud thy neighbour , nor rob him . Thou shalt not defraud , that is , deceive or beguile . Now thus to break , is to defraud , deceive and beguile ; which is , as you see , forbidden by the God of Heaven : Thou shalt not defraud thy neighbour , nor rob him . It is a kind of theft and robbery , thus to defraud , and beguile . It is a wilely robbing of his shop , and picking of his pocket : a thing odious to Reason and Conscience , and contrary to the Law of nature . It is a designed piece of wickedness , and therefore a double sin . A man cannot do this great wickedness on a sudden , and through a violent assault of Satan . He that will commit this sin , must have time to deliberate , that by invention he may make it formidable , and that with lies and high dissimulations . He that commits this wickedness , must first hatch it upon his bed , beat his head about it , and lay his plot strong : So that to the compleating of such a wickedness , there must be adjoyned many sins , and they too , must go hand in hand untill it be compleated . But what saith the Scripture ? * Let no man go beyond , and defraud his Brother in any , matter , because the Lord is the avenger of all such . But this kind of Breaking is a going beyond my Brother ; This is a compassing of him about that I may catch him in my net ; and as I said , an art to rob my Brother , and to pick his pocket , and that with his consent . Which doth not therefore mitigate , but so much the more greaten and make odious the offence . For men that are thus wilily abused cannot help themselves , they are taken in a deceitfull net . But God will here concern himself , he will be the avenger , he will be the avenger of all such either here or in another world . And this , the Apostle testifies again , where he saith ; But he that doth wrong , shall recieve for the wrong that he hath done , and there is no respect of persons . That is , there is no man , be he what he will , if he will be guilty of this sin , of going beyond , of beguiling of , and doing wrong to his Brother , but God will call him to an account for it , and will pay him with vengeance for it too ; for there is no respect for persons . I might add , that this sin of wronging , of going beyond , and defranding of my Neighbour , it is like that first prank that the Devil plaid with our first Parents , ( as the Altar that Vriah built for Ahaz , was taken from the fashion of that that stood at Damascus , to be the very pattern of it . ) The Serpent beguiled me , says Eve ; Mr. Badman beguiles his Creditors . The Serpent beguiled Eve with lying promises of gain ; and so did Mr. Badman beguile his Creditors . The Serpent said one thing and meant another , when he beguiled Eve ; and so did Mr. Badman when he beguiled his Creditors . That man therefore that doth thus deceive and beguile his neighbour , imitateth the Devil ; he taketh his examples from him , and not from God , the Word , or good men : and this did Mr. Badman . And now to your second question : To wit , What I would have a man do , that is in his Creditors debt , and that can neither pay him , nor go on in a trade any longer ? Answ. First of all : If this be his case , and he knows it , let him not run one penny further in his Creditors debt . For that cannot be done with good conscience . He that knowes he cannot pay , and yet will run into debt ; does knowingly wrong and defraud his neighbour , and falls under that sentence of the Word of God , The wicked borroweth and payeth not again . Yea worse , he borrows though at the very same time he knows that he cannot pay again . He doth also craftily take away what is his Neighbours . That is therefore the first thing that I would propound to such : Let him not run any further into his Creditors debt . Secondly , After this , let him consider , how , and by what means he was brought into such a condition , that he could not pay his just debts . To wit , whether it was by his own remisness in his Calling , by living too high in Dyet or Apparel , by lending too lavishingly that which was none of his own , to his loss ; or whether by the immediate hand and Judgment of God. If by searching , he findes , that this is come upon him through remisness in his Calling , Extravagancies in his Family , or the like ; let him labour for a sence of his sin and wickedness , for he has sinned against the Lord : First , in his being slothfull in business , and in not providing , to wit , of his own , by the sweat of his brows , or other honest ways , for those of his own house . And secondly , in being lavishing in Dyet and Apparel in the Family , or in lending to others that which was none of his own . This cannot be done with good conscience : it is both against reason and nature , and therefore must be a sin against God. I say therefore , if thus this debtor hath done , if ever he would live quietly in conscience , and comfortably in his condition for the future , let him humble himself before God , and repent of this his wickedness . For he that is slothfull in his work , is brother to him that is a great waster . To be slothfull and a waster too , is to be as it were a double sinner . But again , as this man should enquire into these things , so he should also into this . How came I into this way of dealing in which I have now miscarried ? is it a way that my Parents brought me up in , put me Apprentice to , or that by providence I was first thrust into ? or is it a way into which I have twisted my self , as not being contented with my first lot , that by God and my Parents I was cast into ? This ought duly to be considered . * And if upon search , a man shall find that he is out of the place and Calling into which he was put by his Parents , or the Providence of God , and has miscarried in a new way , that through pride and dislike of his first state he has chose rather to embrace ; his miscarriage is his sin , the fruit of his Pride , and a token of the Judgment of God upon him for his leaving of his first state . And for this he ought , as for the former , to be humble and penitent before the Lord. But if by search , he finds , that his poverty came by none of these ; if by honest search , he finds it so , and can say with good conscience , I went not out of my place and state in which God by his providence had put me ; but have abode with God in the calling wherein I was called , and have wrought hard , and fared meanly , been civilly apparelled , and have not directly , nor indirectly made away with my Creditors goods : Then has his fall come upon him by the immediate hand of God , whether by visible or invisible wayes . For sometimes it comes by visible wayes , to wit , by Fire , by Thieves , by loss of Cattel , or the wickedness of sinful dealers , &c. And sometimes by means invisible , and then no man knows how ; we only see things are going , but cannot see by what way they go . Well , Now suppose that a man , by an immediate hand of God is brought to a morsel of Bread , what must he do now ? I answer : His surest way is still to think , that this is the fruit of some sin , though possibly not sin in the management of his calling , yet of some other sin . God casteth away the substance of the wicked . Therefore let him still humble himself before his God , because his hand is upon him , and say , What sin is this , for which this hand of God is upon me ? and let him be diligent to find it out , for some sin is the cause of this Judgment ; for God doth not willingly afflict nor grieve the children of men . Either the heart is too much set upon the world , or Religion is too much neglected in thy Family , or some thing . There is a Snake in the grass , a Worm in the gourd ; some sin in thy bosom , for the sake of which God doth thus deal with thee . Thirdly , This thus done , let that man again consider thus with himself : Perhaps God is now changing of my Condition and state in the world ; he has let me live in fashion , in ●ulness , and abundance of worldly glory , and I did not to his glory improve , as I should , that his good dispensation to me . But when I lived in full and fat pasture , I did there lift up the heel : Therefore he will now turn me into hard Commons , that with leanness , and hunger , and meanness , and want , I may spend the rest of my days . But let him do this without murmering , and repining ; let him do it in a godly manner , submitting himself to the Judgment of God. Let the rich rejoyce in that he is made low . This is duty , and it may be priviledg to those that are under this hand of God. And for thy encouragement to this hard work , ( for this is a hard work ) consider of these four things . 1. This is right lying down under Gods hand , and the way to be exalted in Gods time : when God would have Job embrace the Dunghill , he embraces it , and says , The Lord giveth , and the Lord hath taken away , blessed be the name of the Lord. 2. Consider , That there are blessings also that attend a low condition , more than all the world are aware of . A poor condition has preventing mercy attending of it . The poor , because they are poor , are not capable of sinning against God as the rich man does . 3. The Poor can more clearly see himself preserved by the providence of God than the rich , for he trusteth in the abundance of his riches . 4. It may be God has made thee poor , because he would make thee rich . Hearken my beloved brethren , hath not God chosen the poor of this world , rich in Faith , and heirs of a Kingdom which God hath promised to them that love him ? I am perswaded , if men upon whom this hand of God is , would thus quietly lye down , and humble themselves under it , they would find more peace , yea , more blessing of God attending them in it , than the most of men are aware of . But this is an hard Chapter , and therefore I do not expect that many should either read it with pleasure , or desire to take my counsel . Having thus spoken to the Broken man , with reference to his own self ; I will now speak to him as he stands related to his Creditors . In the next place therefore , let him fall upon the most † honest way of dealing with his Creditors , and that I think must be this . First , Let him timely make them acquainted with his condition , and also do to them these three things . 1. Let him heartily , and unfeignedly ask them forgiveness for the wrong that he has done them . 2. Let him proffer them all , and the whole all that ever he has in the world ; let him hide nothing , let him strip himself to his raiment for them ; let him not keep a Ring , a Spoon , or any thing from them . 3. If none of these two will satisfie them , let him proffer them his Body , to be at their dispose , to wit , either to abide imprisonment their pleasure , or to be at their service , till by labour and travel he hath made them such amends as they in reason think fit , ( only reserving something for the succour of his poor and distressed Family out of his labour , which in Reason , and Conscience , and Nature , he is bound also to take care of : ) Thus shall he make them what amends he is able , for the Wrong that he hath done them in wasting and spending of their Estates . By thus doing , he submits himself to Gods rod , commits himself to the dispose of his Providence ; yea , by thus doing , he casteth the lot of his present and future condition into the lap of his Creditors , and leaves the whole dispose thereof to the Lord , even as he shall order and incline their hearrs to do with him . And let that be either to forgive him ; or to take that which he hath for satisfaction ; or to lay his body under affliction , this way or that , according to Law ; can he , I say , thus leave the whole dispose to God , let the issue be what it will , that man shall have peace in his mind afterward . And the comforts of that state , ( which will be comforts that attend Equity , Justice , and Duty , ) will be more unto him , because more according to Godliness , than can be the comforts that are the fruits of Injustice , Fraudulency , and Deceit . Besides , this is the way to engage God to favour him by the sentence of his Creditors ; ( for He can intreat them to use him kindly , ) and he will do it when his ways are pleasing in his sight : When a mans ways please the Lord , his enemies shall be at peace with him ; And surely , for a man to seek to make restitution for wrongs done , to the utmost of his power , by what he is , has , and enjoys in this world , is the best way , in that capacity , and with reference to that thing , that a man can at this time be found active in . But he that doth otherwise , abides in his sin , refuses to be disposed of by the Providence of God , chuseth an high Estate , though not attained in Gods way ; when Gods Will is , that he should descend into a low one : yea , he desperately saith in his heart and actions , I will be mine own chooser , and that in mine own way , whatever happens or follows thereupon . Atten. You have said well , in my mind . But suppose now , that Mr. Badman was here , could he not object as to what you have said , saying , Go and teach your Brethren , that are Professors , this lesson , for they , as I am , are guilty of Breaking ; yea I am apt to think , of that which you call my Knavish way of breaking ; to wit , of breaking before they have need to break . But if not so , yet they are guilty of neglect in their Calling , of living higher , both in Fare and Apparrel , than their Trade or Income will maintain . Besides , that they do break , all the world very well knowes , and that they have the art to plead for a composition , is very well known to men ; and that it is usual with them , to bide their Linnen , their Plate , their Jewels , and ( 't is to be thought , sometimes Money and Goods besides , ) is as common as four eggs a penny . And thus they beguile men , debauch their consciencies , sin against their Profession , and make , 't is to be feared , their lusts in all this , and the fulfilling of them , their end , I say , if Mr. Badman was here to object thus unto you , what would be your reply ? Wise. What! Why I would say , I hope no Good man , no man of good conscience , no man that either fearfeareth God , regardeth the credit of Religion , the peace of Gods people , or the salvation of his own soul , will do thus . Professors , such perhaps there may be , and who , upon earth can help it ? Jades there be of all colours . * If men will profess , and make their profession a stalking-Horse to beguile their neighbours of their estates , as Mr. Badman himself did , when he beguiled her that now is with sorrow his wife , who can help it ? The Churches of old were pestered with such , and therefore no marvel if these perilous difficult times be so . But mark how the Apostle words it : Nay you do wrong and defraud , and that your Brethren : Know you not , that the unrighteous shall not inherit the Kingdom of God ? Be not deceived , neither Fornicator , nor Idolaters , nor Adulterers , nor Effeminate , nor abusers of themselves with Mankind , nor Thieves , nor Covetous , nor Drunkards , nor Revilers , nor Extortioners , shall inherit the Kingdom of God. None of these shall be saved in this state , nor shall profession deliver them from the censure of the Godly , when they shall be manifest such to be . But their profession we cannot help : How can we help it , if men should ascribe to themselves the title of Holy ones , Godly ones , Zealous one , Self-denying ones , or any other such glorious title ? and while they thus call themselves , they should be the veryest Rogues for all evil , sin , and villany imaginable , who could help it ? True , they are a scandal to Religion , a grief to the honest hearted , an offence to the world , and a stumbling stone to the weak , and these offences have come , do come , and will come , do what all the world can ; but wo be to them through whom they come ; let such professors therefore be disowned by all true Christians , and let them be reckoned among those base men of the world which by such actions they most resemble : They are Mr. Badmans Kindred . * For they are a shame to Religion , I say there slithy , rob-Shop , pick-pocket men , they are a shame to Religion , and religious men should be ashamed of them . God puts such an one among the Fools of the world , therefore let not Christians put them among those that are wise for heaven . As the Partridge sitteth on eggs , and hatcheth them not , so he that getteth riches and not by right , shall leave them in the midst of his dayes , and at his end shall be a fool . And the man under consideration is one of these , and therefore must look to fall by this Judgment . A professor ! and practice such villianies as these ! such an one is not worthy to bear that name any longer . We may say to such as the Prophet spake to their like , to wit , to the rebellious that were in the house of Israel . Goe ye , serve every man his Idols : — If ye will not hearken to the Law and Testament of God , to lead your lives thereafter : but pollute Gods holy name no more with your Gifts , and with your Idols . Goe professors , Goe ; leave off profession , unless you will lead your lives according to your profession . Better never profess , than to make profession a stalking-horse to sin , Deceit , to the Devil , and Hell. The ground and rules of Religion allow not any such thing : Receive us , says the Apostle , we have wronged no man , we have corrupted no man , we have defrauded no man. Intimating , that those that are guilty of wronging , corrupting or defrauding of any , should not be admitted to the fellowship of Saints , no nor into the common catalogue of Brethren with them . Nor can men with all their Rhetorick , and Eloquent speaking p●ove themselves sit for the Kingdom of Heaven , or men of good conscience on earth . O that godly plea of Samuel : Behold here I am , says he , witness against me , before the Lord , and before his Anointed , whose Oxe have I taken , or whose Ass have I taken , or whom have I defrauded , whom have I oppressed , & c ? This was to do like a man of good conscience indeed . And in this his Appeal , he was so Justified in the consciencies of the whole Congregation , that they could not but with one voice , as with one mouth , break out joyntly and say , Thou hast not defrauded us , nor oppressed us . A Professor , and defraud , away with him ! a Professor should not owe any man any thing , but love . A professor should provide things , not of other mens , but of his own , of his own honest getting , and that not onely in the sight of God , but of all men ; that he may adorn the Doctrine of God our Saviour in all things . Atten. * But suppose God should blow upon a Professor in his Estate , and Calling , and he should be run out before he is aware , must he be accounted to be like Mr. Badman , and lie under the same reproach as he ? Wise. * No : If he hath dutifully done what he could to avoid it . It is possible for a Ship to sink at sea , notwithstanding the most faithfull endeavour of the most skilful Pilot under Heaven . And thus , as I suppose , it was with the Prophet that left his wife in debt to the hazarding the slavery of her children by the Creditors . He was no profuse man , nor one that was given to defraud , for the Text says he feared God ; yet , as I said , he was run out more than she could pay . If God would blow upon a man , who can help it ? and he will do so sometimes , because he will change dispensations with men , and because he will trye their Graces . Yea , also because he will overthrow the wicked with his Judgments ; and all these things are seen in Job . But then the consideration of this , should bid men have a care that they be honest , lest this comes upon them for their sin : It should also bid them beware of launching further into the world , than in an honest way by ordinary means they can Godlily make their retreat ; for the further in , the greater fall . It should also teach them , to begg of God his blessing upon their endeavours , their honest and lawfull endeavours . And it should put them upon a diligent looking to their steps , that if in their going they should hear the Ice crack , they may timely goe back again . These things considered , and duely put in practice , if God will blow upon a man , then let him be content , and with Job embrace the dunghill ; let him give unto all their dues , and not fight against the Providence of God , ( but humble himself rather under his mighty hand , ) which comes to strip him naked and bare : for he that doth otherwise , fights against God ; and declares that he is a stranger to that of Paul ; I know both how to be abased , and I know how to abound ; every where , in all things , I am instructed both to be full , and to be hungry , both to abound , and to suffer need . Atten. But Mr. Badman would not , I believe , have put this difference 'twixt things feigned , and those that fall of necessity . Wise. If he will not , God will , Conscience will ; and that not thine own only , but the Consciences of all those that have seen the way , and that have known the truth of the condition of such an one . Atten. Well : Let us at this time leave this matter , and return again to Mr. Badman . Wise. With all my heart will I proceed to give you a relation of what is yet behind of his Life , in order to our discourse of his Death . Atten. But pray do it with as much brevity as you can . Wise. Why ? are you a weary of my relating of things ? Atten. No. But it pleases me to hear a great deal in few words . Wise. I profess not my self an artist that way , but yet as briefly as I can , I will pass through what of his Life is behind ; and again I shall begin with his fraudulent dealing ( as before I have shewed with his Creditors , so now ) with his Customers , and those that he had otherwise to deal withall . He dealt by deceitfull Weights and Measures . He kept weights to buy by , and weights to sell by ; measures to buy by , and measures to sell by : those he bought by were too big , those he sold by were too little . Besides , he could use a thing called slight of hand , if he had to do with other mens weights and measures , and by that means make them whether he did buy or sell , yea though his Customer or Chapman looked on , turn to his own advantage . Moreover , he had the art to misreckon men in their Accounts whether by weight , or measure , or money , and would often do it to his worldly advantage , and their loss : What say you to Mr. Badman now ? And if a question was made of his faithfull dealing , he had his servants ready , that to his purpose he had brought up , that would avouch and swear to his Book , or word : this was Mr. Badmans practice ; What think you of Mr. Badman now ? Atten. Think ! Why I can think no other but that he was a man left to himself , a naughty man ; for these , as his other , were naughty things ; if the tree , as indeed it may , ought to be judged , what it is by its fruits ; then Mr. Badman must needs be a bad Tree . But pray , for my further satisfaction , shew me now by the Word of God , the evil of this his practice : and first of his using false Weights and Measures . Wise. The evil of that ! why the evil of that appears to every eye : the Heathens , that live like Beasts and Bruits in many things , do abominate and abhorr such wickedness as this . Let a man but look upon these things as he goes by , and he shall see enough in them from the light of nature to make him loath so base a practice ; although Mr. Badman loved it . Atten. But shew me something out of the Word against it , will you ? Wise. I will willingly do it . And first we will look into the Old Testament : You shall , saith God there , do no unrighteousness in Judgment , in mete-yard , in weights or in measures , a just Ballance , a just Weight , a just Ephah , and a just Hin shall you have . This is the Law of God , and that which all men according to the Law of the land ought to obey . So again : Ye shall have just Ballances , and a just Ephah , &c. Now having shewed you the Law , I will also shew you how God takes swerving therefrom . A false Ballance is not good ; a false Ballance is an abomination to the Lord. Some have just Weights but false Ballances , and by vertue of those false Ballances , by their just Weights , they deceive the Countrey : Wherefore , God first of all commands that the Ballance be made Just : A just Ballance shalt thou have . Else they may be , yea are , decievers , notwithstanding their just weights . Now , having commanded that men have a just Ballance , and testifying that a false one is an abomination to the Lord , he proceedeth also unto weight and measure . Thou shalt not have in thy bag divers weights , a great and a small ; that is one to buy by , and another to sell by , as Mr. Badman had . Thou shalt not have in thy house divers measures , a great and a small , ( and these had Mr. Badman also ) but thou shalt have a perfect and a just weight ; a perfect and a just measure shalt thou have , that thy days may be lengthened in the land which the Lord thy God giveth thee . For all that do such things , ( that is , that use false Weights and Measures ) and all that do unrighteously are abomination to the Lord. See now both how plentiful , and how punctual the Scripture is in this matter . But perhaps it may be objected , that all this is old Law , and therefore hath nothing to do with us under the New Testament . ( Not that I think you , neighbour , will object thus : ) Well , to this foolish objection , let us make an Answer . First , he that makes this objection , if he doth it to overthrow the authority of those Texts , discovereth that himself is first cousen to Mr. Badman : For a Just man is willing to speak reverently of those commands . That man therefore hath , I doubt , but little conscience , if any at all that is good , that thus objecteth against the Text : but let us look into the New Testament , and there we shall see how Christ confirmeth the same : Where he commandeth that men make to others good measure , including also that they make good weight ; telling such that doe thus , or those that do it not , that they may be encouraged to do it ; Good measure , pressed down , shaken together , and running over , shall men give into your bosom ; for with the same measure that ye mete withall , it shall be measured to you again : To wit , both from God and man. For as God will shew his indignation against the false man , by taking away even that he hath , so he will deliver up the false man to the Oppressor , and the Extortioner shall catch from him , as well as he hath catched from his neighbour ; therefore another Scripture saith , When thou shalt cease to deal treacherously , they shall deal treacherously with thee . That the New Testament also , hath an inspection into mens Trading , yea even with their weights and measures , is evident from these general exhortations . Defraud not ; lye not one to another ; let no man goe beyond his brother in any matter , for God is the avenger of all such : whatsoever you do , do it heartily , as unto the Lord , doing all in his name , to his glory ; and the like . All these injunctions and commandments do respect our life and conversation among men , with reference to our dealing , trading , and so consequently they forbid false , deceitful , yea all doings that are corrupt . Having thus in a word or two shewed you , that these things are bad ; I will next , for the conviction of those that use them , shew you , where God saith they are to be found . 1. They are not to be found in the house of the good and godly man , for he , as his God , abhorrs them ; but they are to be found in the house of evil doers , such as Mr. Badmans is . Are there , saith the Prophet , yet the treasures of wickedness in the house of the wicked , and the scant measure that is abomination ? Are they there yet , notwithstanding Gods forbidding , notwithstanding Gods tokens of anger against those that do such things ? O how loth is a wicked man to let goe a sweet , a gainful sin , when he hath hold of it ! They hold fast deceit , they refuse to let it goe . 2. These deceitful Weights and Measures are not to be found in the house of the Mercifull , but in the house of the Cruel ; in the house of them that love to oppress . The Ballances of deceit are in his hand , he loveth to oppress . He is given to oppression and cruelty , therefore he useth such wicked things in his calling . Yea he is a very cheat , and as was hinted before , concerning Mr. Badmans breaking , so I say now , concerning his using these deceitful weights and measures , it is as bad , as base , as to take a purse , or pick a pocket ; for it is a plain robbery , it takes away from a man that which is his own , even the price of his money . 3. The deceitful Weights and Measures are not to be found in the house of such as relieve the belly , and that cover the loyns of the poor , but of such as indeed would swallow them up . Hear ye this , ye that swallow up the needy , and that make the poor of the land to fail , saying , When will the new Moon be gone that we may sell corn , and the Sabbath that we may set forth Wheat , making the Ephah small and the Sheckle great , ( making the Measure small , and the Price great ) and falsifying the Ballances by deceit , that ye may buy the poor for silver , and the needy for a pair of shooes , and sell the refuse of the Wheat . The Lord hath sworn by the exellencie of Jacob , surely I will not forget any of their works . So detestable and vile a thing is this in the sight of God. 4. God abominates the thoughts of calling of those that use false weights and measures , by any other term than , that they be Impure ones , or the like : Shall I count them pure ( saith he ) with the bag of deceitful weights ? no by no means , they are impure ones , their hands are defiled , deceitful gain is in their houses , they have gotten what they have by coveting an evil Covetousness , and therefore must and shall be counted among the impure , among the wicked of the world . Thus you see how full and plain the Word of God is , against this sin , and them that use it . And therefore Mr. Badman , for that he used by these things thus to rook and cheat his neighbours , is rightly rejected from having his Name in , and among the catalogue of the godly . Atten. But I am perswaded , that the using of these things , and the doing by them thus deceitfully , is not counted so great an evil by some . Wise. Whether it be counted an evil or a vertue , by men , it mattereth not ; you see by the Scriptures , the Judgment of God upon it . It was not counted an evil by Mr. Badman , nor is it by any that still are treading in his steps . But , I say , 't is no matter how men esteem of things , let us adhere to the Judgment of God. And the rather , because when we our selves have done weighing and measuring to others , then God will weigh and measure both us and our actions . And when he doth so , as he will do shortly , then wo be to him to whom , and of whose actions it shall be thus said by him : Tekel , Thou art weighed in the Ballances , and art found wanting . God will then recompense their evil of deceiving upon their own head , when he shall shut them out of his presence , favour , and kingdom , for ever and ever . Atten. But 't is a wonder , that since Mr. Badmans common practice was to do thus , that some one or more did not find him out , and blame him for this his wickedness . Wise. For the generality of people , he went away clever with his Knavery . For what with his Ballance , his false Ballance , and good weight , and what with his slight of hand to boot , he beguiled , sometimes a little , and sometimes more , most that he had to deal with : Besides , those that use this naughty trade , are either such as blind men with a shew of Religion , or by hectoring the buyer out by words . I must confess Mr. Badman was not so arch at the first ; that is , to do it by shew of Religion ; for now he began to grow threadbare , ( though some of his brethren are arch enough this way , yea and of his sisters too , for I told you at first that there was a great many of them , and never a one of them good : ) but for hectoring , for swearing , for lying , if these things would make weight and measure , they should not be wanting to Mr. Badmans Customers . Atten. Then it seems he kept good Weights , and a bad Ballance ; well that was better than that both should be bad . Wise. Not at all . There lay the depth of his deceit : For if any at any time found fault , that he used them hardly , and that they wanted their weight of things ; he would reply : Why did you not see them weighed ? will you not believe your own eyes : If you question my weights , pray carry them whether you will , I will maintain them to be good and just . The same he would say of his scales . So he blinded , all , by his Ballance . Atten. This is cunning indeed : but as you say , there must be also something done or said , to blind therewith , and this I perceive Mr. Badman had . Wise. Yes . He had many ways to blind , but he was never clever at it , by making a shew of Religion , ( though he cheated his wife therewith : ) for he was , especially by those that dwelt near him , too well known to do that , though he would bungle at it as well as he could . But there are some that are arch villains this way ; they shall to view live a whole life Religiously , and yet shall be guilty of these most horrible sins : And yet Religion in it self is never the worse , nor yet the true professors of it . But as Luther says , In the name of God begins all mischief . For Hypocrites have no other way to bring their evils to maturity , but by using and mixing the Name of God and Religion therewith . Thus they become whited Walls ; for by this white , the white of Religion , the dirt of their actions is hid . Thus also they become graves that appear not , and they that goe over them , ( that have to do with them ) are not aware of them , but suffer themselves to be deluded by them . Yea , if there shall , as there will sometimes , rise a doubt in the heart of the buyer about the weight and measure he should have , why , he suffereth his very sences to be also deluded , by recalling of his Chapmans Religion to mind , and thinks verily that not his good chapman but himself is out ; for he dreams not that his chapman can deceive . But if the buyer shall find it out , and shall make it apparent , that he is beguiled ; then shall he be healed by having amends made , and perhaps fault shall be laid upon servants , &c. and so Master Cheat shall stand for a right honest man in the eye of his Customer , though the next time he shall pick his pocket again . Some * plead Custom for their Cheat , as if that could acquit them before the Tribunal of God : And others say , it came to them for so much , and therefore another must take it for so much , though there is wanting both as to weight and measure : but in all these things there are Juggles ; or if not , such must know , * That that which is altogather just , they must doe . Suppose that I be cheated my self with a brass half-Crown , must I therefore cheat another therewith ? if this be bad in the whole , it is also bad in the parts . Therefore however thou art dealt withall in thy buying , yet thou must deal justly in selling , or thou sinnest against thy soul , and art become as Mr. Badman . And know , that a pretence to custom is nothing worth . 'T is not custom , but good conscience that will help at Gods Tribunal . Atten. But I am perswaded , that that which is gotten by men this way , doth them but little good . Wise. I am of your mind for that , but this is not considered by those thus minded . For if they can get it , though they get , as we say , the Devil and all , by their getting , yet they are content , and count that their getting is much . Little good ! Why do you think they consider that ? No : no more than they consider what they shall doe in the Judgment , at the day of God Almighty , for their wrong getting of what they get , and that is just nothing at all . But to give you a more direct answer . This kind of getting , is so far off from doing them little good , that it doth them no good at all ; because thereby they lose their own souls ; What shall it profit a man if he shall gain the whole world , and lose his own soul ? He loseth then , he loseth greatly that getteth after this fashion . This is the man that is penny-wise and pound-foolish ; this is he that loseth his good Sheep for a half pennyworth of tarr ; that loseth a soul for a little of the world . And then what doth he get thereby , but loss and dammage ? Thus he getteth , or rather loseth about the world to come : But what doth he get in this world , more than travel and sorrow , vexation of spirit , and disappointment ? Men aim at blessedness in getting , I mean , at temporal blessedness ; but the man that thus getteth , shall not have that . For though an Inheritance after this manner may be hastily gotten at the beginning , yet the end thereof shall not be blessed . They gather it indeed , and think to keep it too , but what says Solomon ? God casteth it away . The Lord will not suffer the soul of the righteous to famish , but he casteth away the substance of the wicked . The time , as I said , that they do enjoy it , it shall doe them no good at all ; but long to be sure they must not have it . For God will either take it away in their life time , or else in the generation following , according to that of Job : He , the wicked , may prepare it , but the just s●all put it on , and the innocent shall divide the silver . Consider that also that is written in the Proverbs : A good man leaveth an Inheritance to his childrens children , and the wealth of the sinner is laid up for the just . What then doth he get thereby , that getteth by dishonest means ? why he getteth Sin and Wrath , Hell and Damnation ; and now tell me how much he doth get . This , I say , is his getting ; so that as David says , we may be bold to say too : I beheld the wicked in great prosperity , and presently I cursed his habitation : for it cannot prosper with him . Fluster and huff , and make a doe for a while he may , but God hath determined that both he and it shall melt like grease , and any observing man may see it so . Behold , the unrighteous man in a way of Injustice getteth much , and loadeth himself with thick Clay , but anon it withereth , it decayeth , and even he , or the Generation following decline , and return to beggery . And this Mr. Badman , notwithstanding his cunning and crafty tricks to get money , did dye , no body can tell whether worth a farthing or no. Atten. He had all the bad tricks , I think , that it was possible for a man to have , to get money ; one would think that he should a been rich . Wise. You reckon too fast , if you count these all his bad tricks to get money : For he had more besides . If his customers were in his Books ( as it should goe hard but he would have them there ; at least , if he thought he could make any advantage of them , ) then , then would he be sure to impose upon them his worst , even very bad Comodity , yet set down for it the price that the best was sold at : like those that sold the Refuse Wheat , or the worst of the wheat ; making the Sheckle great , yet hoisting up the price : This was Mr. Badmans way . * He would sell goods that cost him not the best price by far , for as much as he sold his best of all for . He had also a trick to mingle his comodity , that that which was bad might goe off with the less mistrust . Besides , if his customers at any time paid him money , let them look to themselves , and to their Acquitances , for he would usually attempt to call for that payment again , specially if he thought that there was hopes of making a prize thereby , and then to be sure if they could not produce good and sufficient ground of the payment , a hundred to one but they payed it again . Sometimes the honest Chapman would appeal to his servants for proof of the payment of money , but they were trained up by him to say after his mind , right or wrong : so that , relief that way , he could get none . Atten. It is a bad , yea an abominable thing for a man to have such servants . For by such means a poor customer may be undone and not know how to help himself . Alas ! if the master be so unconscionable , as I percieve Mr. Badman was , to call for his money twice , and if his servant will swear that it is a due debt , where is any help for such a man ? he must sink , there is no remedy . Wise. This is very bad , but this has been a practice , and that hundreds of years agoe . But what saith the Word of God ? I will pu●ish all those that leap upon the threshold , which fill their masters houses with violence and deceit . Mr. Badman also had this art ; could he get a man at advantage , that is , if his chapman durst not go from him , or if the comodity he wanted could not for the present be conveniently had elsewhere ; Then let him look to himself , he would surely make his purse-strings crack ; he would exact upon him without any pity or conscience . Atten. That was Extortion , was it not ? I pray let me hear your Judgmen of Extortion , what it is , and when committed ? Wise. Extortion is a screwing from men more than by the Law of God or men is right ; and it is committed sometimes by them in Office , about Fees , Rewards , and the like : but 't is most commonly committed by men of Trade , who without all conscience , when they have the advantage , will make a prey of their neighbour . And thus was Mr. Badman an Extortioner ; for although he did not exact , and force away , as Bailiss and C●arks have used to doe ; yet he had his opportunities , and such cruelty to make use of them , that he would often , in his way , be Extorting , and forcing of money out of his Neighbours pocket . For every man that makes a prey of his advantage upon his neighbours necessities , to force from him more than in reason and conscience , according to the present prizes of things such comodity is worth ; may very well be called an Extortioner , and Judged for one that hath No inheritance in the Kingdom of God. Atten. Well , this Badman was a s●d wretch . Wise. Thus you have often said before . But now we are in discourse of this , give me leave a little to goe on . We have a great many people in the Countrey too that live all their dayes in the practice , and so under the guilt of Extortion : people , alas ! that think scorn to be so accounted . As for Example : There is a poor body that dwells , we will suppose , so many miles from the Market ; and this man wants a Bushel of Grist , a pound of Butter , or a Cheese for himself , his wife and poor children : But dwelling so far from the Market , if he goes thither , he shall lose his dayes work , which will be eight pence or ten pence dammage to him , and that is something to a poor man. So he goeth to one of his Masters or Dames for what he wanteth , and asks them to help him with such a thing : Yes , say they , you may have it ; but withall they will give him a gripe , perhaps make him pay as much ( or more ) for it at home , as they can get when they have carryed it five miles to a Market , yea and that too for the Refuse of their Commodity . But in this the Women are especially faulty , in the sale of their Butter and Cheese , &c. Now this is a kind of Extortion , it is a making a prey of the necessity of the poor , it is a grinding of their faces , a buying and selling of them . But above all , your Hucksters , * that buy up the poor mans Victuals by whole-sale , and sell it to him again for unreasonable gains , by retale , and as we call it , by piece-meal ; they are got into a way , after a stingeing rate , to play their game upon such by Extortion : I mean such who buy up Butter , Cheese , Eggs , Bacon , &c. by whole sale , and sell it again ( as they call it ) by penny worths , two penny worths , a half penny worth , or the like , to the poor , all the week after the market is past . These , though I will not condemn them all , do , many of them , bite and pinch the poor by this kind of evil dealing . These destroy the poor because he is poor , and that is a grievious sin . He that oppresseth the poor to increase his riches , and that giveth to the rich , shall surely come to want . Therefore he saith again , Rob not the poor because he is poor , neither oppress the afflicted in the gate ; for the Lord will plead their cause , and spoil the soul of them that spoile them . Oh that he that gripeth and grindeth the face of the poor , would take notice of these two Scriptures ! Here is threatned the destruction of the Estate , yea and of the Soul too , of them that oppress the poor . Their Soul we shall better see where , and in what condition that is in , when the day of Doom is come ; but for the Estates of such , they usually quickly moulter ; and that sometimes all men , and sometimes no man knows how . Besides , these are Usurers , yea they take usury for victuals , which thing the Lord has forbidden . And because they cannot so well do it on the Market-day , therefore they do it , as I said , when the market is over ; for then the poor falls into their mouths , and are necessitated to have , as they can , for their need , and they are resolved they shall pay soundly for it . Perhaps some will find fault for my medling thus with other folks matters , and for my thus prying into the secrets of their iniquity . But to such I would say , since such actions are evil , 't is time they were hissed out of the world . For all that doe such things , offend against God , wrong their neighbour , and like Mr. Badman doe provoke God to Judgment . God knows , there is abundance of deceit in the world ! Wise. Deceit ! Aie , but I have not told you the thousandth part of it ; nor is it my business now to rake to the bottom of that dunghill : what would you say , if I should anatomize some of those vile wretches called Pawn-Brokers , that lend Money and Goods to poor people , who are by necessity forced to such an inconvenience ; and will make , by one trick or other , the Interest of what they so lend , amount to thirty , forty , yea sometimes fifty pound by the year ; notwithstanding the Principal is secured by a susficient pawn ; which they will keep too at last , if they can find any shift to cheat the wretched borrower . Atten. Say ! Why such Miscreants are the pest and Vermin of the Common-wealth , not fit for the society of men ; but methinks by some of those things you Discoursed before , you seem to import that it is not lawful for a man to make the best of his own . Wise. If by making the best , you mean , to sell for as much as by hook or crook he can get for his comodity ; then I say , it is not lawful . And if I should say the contrary , I should justifie Mr. Badman and all the rest of that Gang : but that I never shall doe , for the Word of God condemns them . But that it is not lawful for a man at all times , to sell his commodity for as much as he can , I prove by these reasons . First , If it be lawful for me alway to sell my commodity as dear , or for as much as I can , then 't is lawful for me to lay aside in my dealing with others , good conscience , to them , and to God : but it is not lawful for me , in my dealing with others , to lay aside good conscience , &c. Therefore it is not lawful for me always to sell my commodity as dear , or for as much as I can . That * it is not lawful to lay aside good conscience in our dealings , has already been proved in the former part of our discourse : but that a man must lay it aside that will sell his commodity always as dear or for as much as he can , is plainly manifest thus . 1. He that will ( as is mentioned afore ) sell his commodity as dear as he can , must sometimes make a prey of the ignorance of his chapman : but that he cannot doe with a good conscience ( for that is to overreach , and to goe beyond my chapman , and is forbidden , 1 Thess. 4. 6. ) Therefore he that will sell his commodity , as afore , as dear , or for as much as he can , must of necessity lay aside good conscience . 2. He that will sell his commodity always as dear as he can , must needs , sometimes make a prey of his neighbours necessity ; but that he cannot doe with a good conscience , ( for that is to goe beyond and defraud his neighbour , contrary to 1 Thess. 4. 6. ) Therefore he that will sell his commodity , as afore , as dear , or for as much as he can , must needs cast off and lay aside a good conscience . 3. He that will ( as afore ) sell his commodity as dear , or for as much as he can , must , if need be , make a prey of his neighbours fondness ; but that a man cannot doe with a good 〈◊〉 , for that is still a going beyond him , contrary to 1 Thess. 4. ● . ) Therefore , he that will sell his commodity as dear , or for as much as he can must needs cast off , and lay aside good conscience . The same also may be said for buying ; no man may always buy as cheap as he can , but must also use good conscience in buying ; The which he can by no means use and keep , if he buyes always as cheap as he can , and that for the reasons urged before . For such will make a prey of the ignorance , necessity , and fondness of their chapman , the which they cannot doe with a good conscience . When Abraham would buy a Burying place of the Sons of Heth , thus he said unto them . Intreat for me to Ephron the son of Zohar , that he may give me the cave of Machpelah , which he hath , in the end of his field . For as much as it is worth shall be give it me . Gen. 23. 8 , 9. He would not have it under foot , he scorned it , he abhored it : It stood not with his Religion , Credit , nor Conscience . So also when David , would buy a field of Ornon the Jebusite : Thus he said unto him : Grant me the place of the threshing-floor , that I may build an Altar there unto the Lord. Thou shalt give it me for the full price . He also , as Abraham , made conscience of this kind of dealing : he would not lie at catch to go beyond , no not the Jebusite , but will give him his full price for his field . For he knew that there was wickedness , as in selling too dear so in buying too cheap , therefore he would not do it . There ought therefore to be good conscience used , as in selling , so in buying ; for 't is also unlawful for a man to goe beyond or to defraud his neighbour in buying ; yea 't is unlawful to doe it in any matter , and God will plentifully avenge that wrong : as I also before have forewarned and testified . See also the * text in the margent . But , Secondly , if it be lawful for me always to sell my commodity as dear , or for as much as I can , then it is lawful for me to deal with my neighbour without the use of * charity : but it is not lawful for me to lay aside , or to deal with my neighbour without the use of charity , therefore it is not lawful for me always to sell my commodity to my neighbour for as much as I can . A man in dealing should as really design his Neighbours good , profit , and advantage , as his own : For this is to exercise Charity in his dealing . That I should thus use , or exercise charity towards my Neighbour in my buying and selling , &c. with him , is evident from the general command : [ Let all your things be done in charity : ] But that a man cannot live in the exercise of chatity , that selleth , as afore , as dear , or that buyeth as cheap as he can , is evident by these reasons . 1. He that sells his commodity as dear , or for as much money ( always ) as he can , seeks himself , and himself only ; ( but charity seeketh nor her own , nor her own only : ) So then , he that seeks himself , and himself onely , as he that sells ( as afore ) as dear as he can , does ; maketh not use of , nor doth he exercise charity , in his so dealing . 2. He that selleth his commodity ( always ) for as much as 〈◊〉 get , hardeneth his heart against all reasonable entreaties of the buyer . But he that doth so , cannot exercise charity in his dealing ; therefore it is not lawful for a man to sell his commodity , as afore , as dear as he can . Thirdly , If it be lawful for me to sell my commodity , as afore , as dear as I can , then there can be no sin in my Trading , how unreasonably soever I manage my calling , whether by Lying , Swearing , Cursing , Cheating ; for all this is but to sell my commodity as dear as I can : but that there is sin in these , is evident , therefore I may not sell my commodity always as dear as I can . Fourthly , He that sells , as afore , as dear as he can , offereth violence to the law of Nature : for that saith , Doe unto all men , even as ye would that they should doe unto you . Now , was the Seller a Buyer , he would not that he of whom he buyes , should sell him always as dear as he can ; therefore he should not sell so himself , when it is his lot to sell , and others to buy of him . Fifthly , He that selleth , as afore , as dear as he can , makes use of that instruction , that God hath not given to others , but sealed up in his hand , to abuse his Law , and to wrong his neighbour withall : which indeed is contrary to God. God hath given thee more skill , more knowledge and understanding in thy commodity than he hath given to him that would buy of thee . But what ! canst thou think , that God has given thee this , that thou mightest thereby make a prey of thy neighbour ? that thou mightest thereby goe beyond and beguile thy neighbour ? No , verily ; but he hath given thee it , for his help ; that thou mightest in this , be eyes to the blind , and save thy neighbour from that dammage , that his ignorance , or necessity , or fondness would betray him into the hands of . Sixthly , In all that a man does , * he should have an eye to the glory of God , but that he cannot have that sells his commodity always for as much as he can , for the reasons urged before . Seventhly , All that a man does , he should doe in the Name of the Lord Jesus Christ ; that is , as being commanded , and authorized to doe it by him : but he that selleth always as dear as he can , cannot so much as pretend to this , without horrid blaspheming of that Name , because commanded by him to doe otherwise . Eightly , and lastly , In all that a man does , he should have an eye to the day of Judgment , and to the consideration of how his actions will be esteemed of in that day . Therefore there is not any man can or ought to sell always as dear as he can : unless he will , yea he must say , in so doing , I will run the hazard of the tryal of that day , If thou sell ought unto thy neighbour , or buyest ought of thy neighbour , ye shall not oppress one another . Atten. But why doe you put in those cautionary words ? They must not sell [ always ] as dear , nor buy [ always ] as cheap as they can : doe you not thereby intimate that a man may sometimes do so ? Wise. I doe indeed intimate that somtimes the seller may sell as dear , and the buyer buy as cheap as he can ; but this is allowable only in these cases : When he that sells is a Knave , and lays aside all good conscience in selling ; or when ●●e buyer is a Knave , and layes aside all good conscience in buying . If the buyer therefore lights of a Knave , or if the seller lights of a Knave , then let them look to themselves : but yet so , as not to lay aside conscience , because he that thou dealest with doth so : but how vile or base soever the chapman is , do thou keep thy commodity at a reasonable price : or if thou buyest , offer reaso●able gain for the thing thou wouldest have : and if this will not do with the buyer or seller , then seek thee a more honest chapman : If thou objectest , But I have not skil to know when a penny-worth is before me : Get some that have more skill than thy self in that affair , and let them in that matter dispose of thy money . But if there were no Knaves in the world , these objections need not be made . And thus , my very good neighbour , have I given you a few of my reasons , why a man that hath it , should not always sell too dear , nor buy as cheap as he can : but should use good Conscience to God , and Charity to his Neighbour in both : Atten. But were some men hexe , to hear you , I believe they would laugh you to scorn . Wise. I question not that at all , for so , * Mr. Badman used to doe , when any man told him of his faults : he used to think himself wiser than any , and would count , as I have hinted before , that he was not arrived to a manly spirit that did stick or boggle at any wickedness . But let Mr. Badman and his fellowes laugh , I will bear it , and still give them good counsel . But I will remember also , for my further relief and comfort , that thus they that were covetous of old , served the Son of God himself . It is their time to laugh now , that they may mourn in time to come . And , I say again , when they have laughed out their laugh ; He that useth not good conscience to God , and charity to his neighbour , in buying and selling , dwells next dore to an Infidel , and is near of ki●to Mr. Badman . Atten. Well , but what will you say to this question ? ( you know that there is no settled price set by God upon any Commodity that is bought or sold under the Sun ; but all things ● that we buy and sell , do ebbe and slow , as to price , like the Tide : ) How ( then ) shall a man of a tender conscience doe , neither to wrong the seller , buyer , nor himself , in buying and selling of commodities ? Wise. This Question is thought to be frivolous by all that are of Mr. Badmans way ; 't is also difficult in it self : yet I will endeavour to shape you an Answer , and that first to the matter of the question ; to wit , How a Tradesman should , in Trading , keep a good conscience ; ( A buyer or seller either . ) Secondly , How he should prepare himself to this work , and live in the practice of it . For the first : * He must observe what hath been said before , to wit , he must have conscience to God , charity to his neighbour ; and I will add , much moderation in dealing . Let him therefore keep within the bounds of the affirmative of those eight reasons that before were urged to prove , that men ought not in their Dealing , but to do Justly and mercifully 'twixt man and , man ; and then there will be no great fear of wronging the seller , buyer , or himself . But particularly to prepare , or instruct a man to this work : 1. Let the Tradesman or others consider , that there is not that in great Gettings , and in abundance , which the most of men do suppose : For all that a man has over and above what serves for his present necessity and supply , serves only to seed the lusts of the eye . For what good is there to the owners thereof , save the beholding of them with their eyes ? Men also , many times , in getting of riches , get therewith a snare to their soul : But few get good by getting of them . But this consideration , Mr. Badman could not abide . 2. Consider , that the getting of wealth dishonestly ( as he does , that getteth it without good conscience and charity to his neighbour , ) is a great offender against God. Hence he says , I have smitten mine hands at thy dishonest gain , which thou hast made . It is a manner of speech that shews anger in the very making of mention of the Crime . Therefore , 3. Consider , that a little honestly gotten , though it may yield thee but a dinner of herbs at a time , will yield more peace therewith , than will a stalled Ox , ill gotten . Better is a little with righteousness , than great revenues without right . 4. Be thou confident , that Gods eyes are upon all thy wayes , and that he po●dereth all thy goings , and also that he marks them , writes them down , and seals them up in a bag , against the time to come . 5. Be thou sure that thou remembrest , that thou knowest not the day of thy death . Remember also , that when death comes , God will give thy substance , for the which thou hast laboured , and for the which perhaps thou hast hazarded thy soul , to one , thou knowest not who , nor whether he shall be a wise man or a fool . And then , what profit hath he that laboureth for the wind ? Besides , thou shalt have nothing that thou mayest so much as carry away in thine hand . Guilt shall goe with thee , if thou hast got it dishonestly , and they also to whom thou shalt leave it , shall receive it to their hurt . These things duly considered , and made use of by thee to the preparing of thy heart to thy calling of buying or selling ; I come in the next place to shew thee how thou shouldest live in the practick part of this art . Art thou to buy or sell ? 1. If thou sellest , do not commend ; if thou buyest , do not dispraise , any otherwise , but to give the thing that thou hast to do with , it s just value and worth ; for thou canst not do otherwise knowingly , but of a covetous and wicked mind . Wherefore else are comodities overvalued by the Seller , and also undervalued by the Buyer . It is naught , it is naught , says the buyer , but when he hath got his bargain he boasteth thereof . What hath this man done now but lyed in the dispraising of his bargain ? and why did he dispraise it , but of a covetous mind , to wrong and beguile the seller ? 2. Art thou a seller , and do things grow dear ? set not thy hand to help , or hold them up higher ; this cannot be done without wickedness neither ; for this is a making of the sheekle great : Art thou a buyer , and do things grow dear ? use no cunning or deceitful language to pull them down : for that cannot be done but wickedly too . What then shall we do ? will you say . Why I answer : Leave things to the providence of God , and do thou with moderation submit to his hand . But since , when they are growing dear , the hand that upholds the price , is , for the time , more strong than that which would pull it down ; That being the hand of the seller , who loveth to have it dear , specially if it shall rise in his hand : therefore I say , do thou take heed , and have not a hand in it . The which thou mayest have to thine own and thy neighbours hurt , these three ways : 1. By crying out scaroity , scarcity , beyond the truth and state of things : especially take heed of doing of this by way of a prognostick for time to come . I was for * this for which he was trodden to death in the gate of Samaria , that you read of in the book of Kings . This sin has a double evil in it . 1. It belieth the present blessing of God amongst us : and , 2. It undervalueth the riches of his goodness , which can make all good things to abound towards us . 2. This wicked thing may be done by hoa●ding up , when the hunger and Necessity of the poor calls for it . Now that God may shew his dislike against this , he doth , as it were , license the people to curse such an hoarder up . He that withholdeth corn , the people shall curse him , but blessing shall be upon the head of him that selleth it . 3. But if things will rise , do thou be grieved ; Be also moderate in all thy sellings , and be sure let the poor have a pennyworth , and sell thy Corn to those in necessity : Which then thou wilt do , when thou shewest mercy to the poor in thy selling to him , and when thou for his sake , because he is poor , undersellest the market . This is to buy and sell with good conscience ; thy buyer thou wrongest not , thy Conscience thou wrongest not , thy self thou wrongest not , for God will surely recompense thee . I have spoken concerning Corn , but thy duty is , to let thy moderation in all things be known unto all men , the Lord is at hand . Atten. Well , Sir , now I have heard enough of Mr. Badmans naughtiness , pray now proceed to his Death . Wise. Why Sir , the Sun is not so low , we have yet three hours to night . Atten. Nay ; I am not in any great hast , but I thought you had even now done with his Life . Wise. Done ! no , I have yet much more to say . Atten. Then he has much more wickedness than I thought he had . Wise. That may be . But let us proceed : This Mr. Badman , added to all his wickedness this , He was a very proud man , a Very proud man. He was exceeding proud and haughty in mind ; He looked , that what he said , ought not , must not be contradicted or opposed . He counted himself as wise as the wisest in the Countrey , as good as the best , and as beautiful as he that had most of it . He took great delight in praising of himself , and as much in the praises that others gave him . He could not abide that any should think themselves above him , or that their wit or personage should by others be set before his . He had scarce a fellowly carriage for his equals . But for those that were of an inferior ranck , he would look over them in great contempt . And if at any time he had any remote occasion of having to do with them , he would shew great height , and a very domineering spirit . So that in this it may be said that Solomon gave a characteristical note of him , when he said : Proud and haughty scorner i● his name , who dealeth in proud wrath . He never thought his Dyet well enough dressed , his Cloathes fine enough made , or his Praise enough refined . Atten. This Pride , is a sin that sticks as close to nature I think , as most sins . There is Vncleanness and Pride , I know not of any two gross sins that stick closer to men then they . They have , as I may call it , an interest in Nature ; it likes them because they most suit its lusts and fancies : and therefore no marvel though Mr. Badman was tainted with pride , since he had so wickedly given up himself to work all iniquity with greediness . Wise. You say right ; Pride , is a sin that sticks close to Nature , and is one of the first follies wherein it shews it self to be polluted . For even in Childhood , even in little children , Pride will first of all shew it self ; it is a hasty , an early appearance of the sin of the soul. It , as I may say , is that corruption that strives for predominancy in the heart , and therefore usually comes out first . But though children are so incident to it , yet methinks those of more years , should be ashamed thereof . I might at the first have begun with Mr. Badmans Pride , only I think it is not the Pride in Infancy , that begins to make a difference betwixt one and another , as did , and do those wherewith I began my relation of his life : therefore I passed it over , but now , since he had no more consideration of himself , and of his vile and sinful state , but to be proud when come to years ; I have taken the occasion in this place to make mention of his pride . Atten. But pray , if you can remember them , tell me of some places of Scripture that speak● against pride . I the rather desire this , because that pride is now a reigning sin , and I happen sometimes to fall into the company of them that in my conscience are proud , very much , and I have a mind also to tell them of their sin ; now when I tell them of it , unless I bring Gods word too , I doubt they will laugh me to scorn . Wise. Laugh you to scorn ! the Proud man will laugh you to scorn , bring to him what Text you can , except God shall smite him in his conscience by the Word : Mr. Badman did use to serve them so that did use to tell him of his : and besides , when you have said what you can , they will tell you they are not proud , and that you are rather the proud man , else you would not judge , nor so malapertly meddle with other mens matters as you do . Nevertheless , since you desire it , I will mention two or three texts : They are these . Pride and arrogancy do I hate . A mans pride shall bring him low . And he shall bring down their pride . And all the proud , and all that do wickedly shall be as stubble , and the day that comes shall burn them up . This last , is a dreadful Text ; it is enough to make a proud man shake : God , saith he , will make the proud ones as stubble ; that is , as fuel for the fire , and the day that cometh shall be like a burning oven , and that day shall burn them up , saith the Lord. But Mr. Badman could never abide to hear pride spoken against , nor that any should say of him , He is a proud man. Atten. What should be the reason of that ? Wise. He did not tell me the reason ; but I suppose it to be that which is common to all vile persons . They love this Vice , but care not to bear its name . The Drunkard loves the sin , but loves not to be called a drunkard . The Thief loveth to steal , but cannot abide to be called a thief , the whore loveth to commit uncleanness , but loveth not to be called a Whore : And so Mr. Badman loved to be proud , but could not abide to be called a proud man. The sweet of sin , is desirable to polluted and corrupted man , but the name thereof , is a blot in his Scutcheon . Atten. 'T is true that you have said : but pray how many sorts of pride are there ? Wise. There are two sorts of Pride ; Pride of Spirit , and Pride of Body . The first of these is thus made mention of in the Scriptures . Every one that is proud in heart is abomination to the Lord. A high look , and a proud heart , and the plowing of the wicked is sin . The patient in spirit is better than the proud in spirit . Bodily pride these Scriptures mention . In that day the Lord shall take away the bravery of their tinckling ornaments about their feet , and their cauls , and their round tires like the Moon , the chains , and the bracelets , and the mussters , the bonnets , and the ornaments of the legs , and the headbands , and the tablets , and the ear-rings , the rings , and the Nose-jewels : The changable suits of Apparell , and the mantles , and the wimples , and the crisping pins , the glasses , and the sine linnen , and the hoods and the vails . By these expressions it is evident that there is Pride of Body , as well as Pride of Spirit , and that both are sin , and so abominable to the Lord. But these Texts Mr. Badman could never abide to read , they were to him as Mcaiah was to Ahab , they never spake good of him , but evil . Atten. I suppose that it was not Mr. Badmans case alone even to maligne those Texts that speak against their vices : For I believe , that most ungodly men , ( where the Scriptures are ) have a secret antipathy against those Words of God that do most plainly and fully rebuke them for their sins . Wise. That is out of doubt , and by that antipathy , they shew , that sin and Satan are more welcome to them than are the wholsome instructions of life and godliness . Atten. Well , but not to goe off from our discourse of Mr. Badman . You say he was proud : but will you shew me now some symptoms of one that is proud ? Wise. Yes , that I will : And first I will shew you some symptoms of Pride of Heart . Pride of heart , is seen by outward things , as Pride of Body in general , is a sign of pride of heart ; for all proud gestures of the body slow from Pride of heart : therefore Solomon saith ; There is a generation , O how lofty are their eyes , and their eye-lids are lifted up : And again ; There is that exalteth their gate , their going . Now these lofty eyes , and this exalting of the gate , is a sign of a Proud heart : for both these actions come from the heart : for out of the heart comes Pride , in all the visible appearances of it . But more particularly : 1. Heart Pride is discovered by a stretched out Neck , and by mincing as they go . For the wicked , the Proud , have a proud Neck , a proud Foot , a proud Tongue , by which this their going is exalted . This is that which makes them look scornfully , speak ruggedly , and carry it huffingly among their Neighbours . 2. A proud heart , is a persecuting one : The wicked through his pride doth persecute the poor . 3. A prayerless man is a proud man. 4. A contentions man is a proud man. 5. The disdainful man is a proud man. 6. The man that oppresses his neighbour is a proud man. 7. He that hearkeneth not to Gods Word with reverence and fear , is a proud man. 8. And he that calls the proud happy , is , be sure , a proud man. All these are proud in heart , and this their pride of heart doth thus discover it self . As to bodily * pride , it is discovered , that is , something of it , by all the particulars mentioned before ; for though they are said to be symptoms of pride of heart , yet they are symptoms of that pride , by their shewing of themselves in the Body . You know diseases that are within , are seen oft-times by outward and visible Signs , yet by them very signs even the outside is defiled also . So all those visible signs of heart-pride , are signs of bodily pride also . But to come to more outward signs : The putting on of Gold , and Pearls , and costly array ; the pleating of the hair , the following of fashions , the seeking by gestures to imitate the proud , either by speech , looks , dresses , goings , or other fools baubles , ( of which at this time the world is full ) all these , and many more , are signs , as of a proud heart , so of bodily pride also . But Mr. Badman would not allow , by any means , that this should be called Pride , but rather neatness , handsonmess , comeliness , cleanliness , &c. neither would he allow that following of fashions was any thing else , but because he would not be proud , singular , and esteemed fantastical by his neighbours . Atten. But I have been told , that when some have been rebuked for their pride , they have turned it again upon the brotherhood of those by whom they have been rebuked : saying , Physician heal thy Friends , look at home , among your Brotherhood , even among the wisest of you , and see if you your selves be clear , even you professors : for who is prouder than you professors ? searcesly the Devil himself . Wise. My heart akes at this answer , because there is too much cause for it . This very Answer would Mr. Badman give his wife , when she ( as she would sometimes ) reproved him for his pride : We shall have , says he , great amendments in living now , for the Devil is turned a corrector of vice : For no sin reigneth more in the world , quoth he , than pride among professors . And who can contradict him ? let us give the Devil his due , the thing is too apparent for any man to deny . And I doubt not but the same answer is ready in the mouths of Mr. Badmans friends ; for they may and do see pride display it self in the Apparel and carriages of professors ; one may say , almost as much , as among any people in the Land , the more is the pity . Ay , and I fear that even their Extravagancies in this , hath hardened the heart of many a one , as I perceive it did somewhat the heart of Mr. Badman himself . For mine own part , I have seen many my self , and those Church-members too , so deckt and bedaubed with their Fangles and Toyes , and that when they have been at the solemn Appointments of God , in the way of his Worship , that I have wondred with what face such painted persons could sit in the place where they were without swounding . But certainly the holiness of God , and also the pollution of themselves by sin , must needs be very far out of the minds of such people , what profession soever they make . I have read of an Whores forehead , and I have read of christianshamefacedness ; I have read of costly array , and of that which becometh women professing Godliness , with good works ; but if I might speak , I know what I know , and could say , and yet do no wrong , that which would make some professors stink in their places ; but now I forbear . Atten. Sir , you seem to be greatly concerned at this , but what if I shall say more ? it is whispered , that some good Ministers have countenanced their people in their light and wanton . Apparrel , yea have pleaded for their Gold , and Pearls , and costly array , &c. Wise. I know not what they have pleaded for , but 't is easily seen that they tolerate , or at least wise , wink and connive at such things , both in their Wives and Children . And so from the Prophets of Jerusalem is profaneness gone forth into all the land . * And when the hand of the Rulers are chief in a trespass , who can keep their people from being drowned in that trespass ? Atten. This is a lamentation , and must stand for a lamentation . Wise. So it is , and so it must . And I will add , it is a shame , it is a reproach , it is a stumbling-block to the blind ; for though men be as blind as Mr. Badman himself , yet they can see the foolish lightness that must needs be the bottom of all these apish and wanton extravagancies . But many have their excuses ready ; to wit , their Parents , their Husbands , and their breeding calls for it , and the like : yea , the examples of good people prompt them to it : but all these will be but the Spiders webb , when the thunder of the Word of the great God shall rattle from Heaven against them , as it will at Death or Judgment ; but I wish it might do it before . But alas ! these excuses are but bare pretences , these proud ones love to have it so . I once talked with a Maid , by way of reproof , for her fond and gaudy garment . But she told me , The Tailor would wake it so : when alas , poor proud Girle , she gave order to the Taylor so to make it . Many make Parents , and Husbands , and Taylors , &c. the Blind to others , but their naughty hearts , and their giving of way thereto , that is the original cause of all these evils . Atten. Now you are speaking of the cause of pride , pray shew me yet further why pride is now so much in request ? Wise. I will shew you what I think are the reasons of it . 1. The first is , Because such persons are led by their own hearts , rather than by the Word of God. I told you before , that the original fountain of pride is the heart . For out of the heart comes pride ; it is therefore because they are led by their hearts , which naturally tends to lift them up in pride . This pride of heart , tempts them , and by its deceits overcometh them ; yea it doth put a bewitching vertue into their Peacocks feathers , and then they are swallowed up with the vanity of them . 2. Another reason why professors are so proud , ( for those we are talking of now ) is because they are more apt to take example by those that are of the World , than they are to take example of those that are Saints indeed . Pride is of the world . For all that is of the world , the lusts of the slesh , the lust of the eyes , and the pride of life , are not of the Father but of the world . Of the world therefore Professors learn to be proud . But they should not take them for example . It will be objected , No , nor your saints neither , for you are as proud as others : Well , let them take shame that are guilty . But when I say , professors should take example for their life by those that are saints indeed , I mean as Peter says : They should take example of those that were in old time , the saints ; for saints of old time were the best , therefore to these he directeth us for our patrern . Let the wives conversation be chast , and also coupled with fear . Whose adorning , saith Peter , let it not be that outward adorning , of pleating the hair , and of wearing of gold , or of putting on of Apparel : but let it be the hidden man of the heart , in that which is not corruptible , even the ornament of a meek and quiet spirit , which is in the sight of God of great price . For after this manner , in the old time , the holy women also who trusted in God , adorned themselves , being in subjection to their own husband . 3. Another reason is , Because they have forgotten the pollution of their Nature . For the remembrance of that , must needs keep us humble , and being kept humble , we shall be at a distance from pride . The proud and the humble are set in opposition ; ( God resisteth the proud , but giveth grace to the humble . ) And can it be imagined , that a sensible Christian should be a proud one ; sence of baseness tends to lay us low , not to list us up with pride ; not with pride of Heart , nor pride of Life : But when a man begins to forget what he is , then he , if ever , begins to be proud . Methinks it is one of the most senceless and ridiculous things in the world , that a man should be proud of that which is given him on purpose to cover the shame of his nakedness with . 4. Persons that are proud , have gotten God and his Holiness out of their sight . If God was before them , as he is behind their back ; And if they saw him in his holiness , as he sees them in their sins and shame , they would take but little pleasure in their apisn Knacks . The Holiness of God makes the Angels cover their faces , crumbles Christians , when they behold it , into dust and ashes : and as his Majesty is , such is his Word ; Therefore they abuse it , that bring it to countenance pride . Lastly , But what can be the end of those that are proud , in the decking of themselves after their antick manner ? why are they for going with their Bulls-foretops , with their naked shoulders , and Paps hanging out like a Cows bag ? why are they for painting their faces , for stretching out their necks , and for putting of themselves into all the Formalities which proud Fancy leads them to ? Is it because they would honour God ? because they would adorn the Gospel ? because they would beautifie Religion , and make sinners to fall in love with their own salvation ? No , no. It is rather to please their lusts , to satisfie their wild and extravagant fancies ; and I wish none doth it to stir up lust in others , to the end they may commit uncleanness with them . I believe , whatever is their end , this is one of the great designes of the Devil : and I believe also , that Satan has drawn more into the sin of uncleanness , by the spangling shew of fine cloaths , than he could possibly have drawn unto it , without them . I wonder what it was , that of old was called the Attire of an Harlot : certainly it could not be more bewitching and tempting than are the garments of many professors this day . Atten. I like what you say very well , and I wish that all the proud Dames in England that profess , were within the reach and sound of your words . Wise. What I have said , I believe is true ; but as for the proud Dames in England that profess , they have Moses and the Prophets , and if they will not hear them , how then can we hope that they should receive good by such a dull sounding Rams-horn as I am ? However , I have said my mind , and now if you will , we will proceed to some other of Mr. Badmans doings . Atten. No : pray before you shew me any thing else of Mr. Badman , shew me yet more particularly the evil effects of this sin of Pride . Wise. With all my heart , I will answer your request . 1. Then : 'T is pride that makes poor Man so like the Devil in Hell , that he cannot in it be known to be the Image and similitude of God. The Angels when they became Devils , 't was through their being lifted or puffed up with pride . 'T is pride also that lifteth or puffeth up the heart of the sinner , and so makes him to bear the very image of the Devil . 2. Pride makes a man so odious in the sight of God , that he shall not , must not come nigh his Majesty . Though the Lord be high , yet hath he respect to the lowly , but the proud he knows afar off . Pride sets God and the Soul at a distrance ; pride will not let a man come nigh God , nor God will not let a proud man come nigh unto him : Now this is a dreadful thing . 3. As pride sets , so it keeps God and the Soul at a distance . God resisteth the proud ; resists , that is , he opposes him , he thrusts him from him , he contemneth his person and all his performances . Come in to Gods Ordinances , the proud man may ; but come into his presence , have communion with him , or blessing from him , he shall not . For the high God doth resist him . 4. The Word saith , that The Lord will destroy the House of the proud . He will destroy his House ; it may be understood , he will destroy him and his . So he destroyed proud Pharaoh , so he destroyed proud Corah , and many others . 5. Pride , where it comes , and is entertained , is a certain forerunner of some Judgment that is not far behind . When pride goes before , shame and destruction will follow after . When pride cometh , then cometh shame . Pride goeth before destruction , and a haughty spirit before a fall . 6. Persisting in pride makes the condition of a poor man as remediless as is that of the Devils themselves . And this I fear was Mr. Badmans condition , and that was the reason that he died so as he did ; as I shall shew you anon . But what need I thus talk of the particular actions , or rather prodigious sins of Mr. Badman , when his whole Life and all his actions , went as it were to the making up one massie body of sin ? Instead of believing that there was a God , his Mouth , his Life and Actions declared , that he believed no such thing . His transgression said within my heart , that there was no fear of God before his eyes . Instead of honouring of God , and of giving glory to him for any of his Mercies , or under any of his good Providences towards him ( for God is good to all , and lets his Sun shine , and his Rain fall upon the unthankful and unholy , ) he would ascribe the glory to other causes . If they were Mercies , he would ascribe them ( if the open face of the providence did not give him the lye ) to his own wit , labour , care , industry , cunning , or the like : if they were Crosses , he would ascribe them , or count them the off-spring of Fortune , ill Luck , Chance , the ill mannagement of matters , the ill will of neighbours , or to his wifes being Religious , and spending , as he called it , too much time in Reading , Praying , or , the like . I was not in his way to acknowledge God , ( that is , graciously ) or his hand in things . But , as the Prophet saith ; Let favour be shewed to the wicked , yet will he not learn righteousness . And again , They returned not to him that smote them , nor did they seek the Lord of hosts . This was Mr. Badmans temper , neither Mercies nor Judgment would make him seek the Lord. Nay , as another Scripture sayes , he would not see the works of God , nor regard the operations of his hands either in mercies or in Judgments . But further , when by Providence he has been cast under the best Means for his soul , ( for , as was shewed before , he having had a good master , and before him a good father , and after all a good wife , and being sometimes upon a Journey , and cast under the hearing of a good Sermon , as he would sometimes for novelties sake go to hear a good Preacher ; ) he was always without heart to make use thereof : In this land of righteousness he would deal unjustly , and would not behold the majesty of the Lord. Instead of reverencing the Word , when he heard it preached , read , or discoursed of , he would sleep , talk of other Business , or else object against the authority , harmony , and wisdom of the Scriptures . Saying , How do you know them to be the Word of God ? how do you know that these sayings are true ? The Scriptures , he would say , were as a Nose of Wax , and a man may turn them whithersoever he lists : one Scripture says one thing , and another sayes the quite contrary ; Besides , they make mention of a thousand imposibilities ; they are the cause of all dissensions and discords that are in the Land : Therefore you may ( would he say ) still think what you will , but in my mind they are best at ease that have least to do with them . Instead of loving and honouring of them that did bear in their Foreheads the Name , and in their Lives the Image of Christ , they should be his Song , the matter of his Jests , and the objects of his slanders . He would either make a mock at their sober deportment , their gracious language , quiet behaviour , or else desperately swear that they did all in deceit and hypocrisie . He would endeavour to render godly men as odious and contemptable as he could ; any lyes that were made by any , to their disgrace , those he would avouch for truth , and would not endure to be controlled . He was much like those that the prophet speaks of , that would sit and slander his mothers son ; yea , he would speak reproachfully of his wife , though his conscience told him , and many would testifie , that she was a very vertuous woman . He would also raise slanders of his wives friends himself , affirming that their doctrine tended to lasciviousness , and that in their assemblies they acted and did unbeseeming men and women , that they committed uncleanness , &c. He was much like those that affirmed the Apostle should say , Let us do evil that good may come : Or like those of whom it is thus written ; Report , say they , and we will report it . And if he could get any thing by the end that had scandal in it , if it did but touch professors , how falsely soever reported ; Oh! then he would glory , laugh , and be glad , and lay it upon the whole party : Saying , Hang them Rogues , there is not a barrel better Herring of all the holy Brotherhood of them : Like to like , quoth the Devil to the Collier , this is your precise Crew . And then he would send all home with a curse . Atten. If those that make profession of Religion be wise , Mr. Badmans watchings and words will make them the more wary and careful in all things . Wise. You say true . For when we see men do watch for our halting , and rejoyce to see us stumble and fall , it should make us so much abundance the more careful . I do think it was as delightful to Mr. Badman to hear , raise , and tell lies , and lying stories of them that fear the Lord , as it was for him to go to bed when a weary . But we will at this time let these things pass . For as he was in these things bad enough , so he added to these , many more the like . He was an * angry , wra●● full , envious man , a man that knew not what meekness or gentleness meant , nor did he desire to learn. His natural temper was to be surly , huffie , and rugged , and worse ; and he so gave way to his temper , as to this , that it brought him to be furious and outrageous in all things , specially against goodness it self , and against other things too , when he was displeased . Atten. Solomon saith , He is a fool that rageth . Wise. He doth so ; and sayes moreover , That anger rests in the bosom of fools . And truly , if it be a sign of a Fool to have anger rest in his bosom , then was Mr. Badman , notwithstanding the conceit that he had of his own abilities , a Fool of no small size . Atten. Fools are mostly most wise in their own eyes . Wise. True. But I was a saying , that if it be a sign that a man is a Fool , when Anger rests in his bosom ; Then what is it a sign of , think you , when Malice and Envy rests there ? For to my knowledge Mr. Badman was as malicious and as envious a man as commonly you can hear of . Atten. Certainly , malice and envy flow from pride and arrogancy , and they again from ignorance , and ignorance from the Devil ; And I thought , that since you spake of the pride of Mr. Badman before , we should have something of these before we had done . Wise. Envy flows from Ignorance indeed . And this Mr. Badman was so envious an one , where he set against , that he would swell with it , as a Toad , as we say , swells with poyson . He whom he maligned , might at any time even read envy in his face wherever he met with him , or in whatever he had to do with him . His envy was so rank and strong , that if it at any time turned its head against a man , it would hardly ever be pulled in again : He would watch over that man to do him mischief , as the Cat watches over the Mouse to destroy it ; yea , he would wait seven years , but he would have an opportunity to hurt him , and when he had it , he would make him feel the weight of his Envy . Envy is a devilish thing , the Scripture intimates that none can stand before it . A stone is heavy , and the sand weighty , but a fools wrath is heavier than them both . Wrath is cruel , and anger is outrageous , but who can stand before envy ? This Envy , for the foulness of it , is reckoned among the foulest Villanies that are , as adultery , murder , drunkenness , revellings , witchcrafts , heresies , seditions , &c. Yea , it is so malignant a corruption , that it rots the very bones of him in whom it dwells . A sound heart is life to the flesh , but envy the rottenness of the hones . Atten. This envy is the very Father and Mother of a great many hideous and prodigious wickednesses : I say , it is the very * Father and Mother of them ; it both begets them , and also nourishes them up , till they come to their cursed maturity in the bosom of him that entertains them . Wise. You have given it a very right description , in calling of it the Father and Mother of a great many other prodigious wickednesses : for it is so venomous and vile a thing , that it puts the whole course of Nature out of order , and makes it fit for nothing but confusion , and a hold for every evil thing . For where envy and strife is , there is confusion , and every evil work . Wherefore , I say , you have rightly called it , The very Father and Mother of a great many other sins . And now for our further edification , I will reckon up some of the births of Envy . 1. Envy , as I told you before , it rotteth the very bones of him that entertains it . And , 2. As you have also hinted , it is heavier than a Stone , than Sand ; yea , and I will add , It falls like a Mill-stone upon the head . Therefore , 3. It kills him that throws it , and him at whom it is thrown . Envy slayeth the silly one . That is , him in whom it resides , and him who is its object . 4. 'T was that also that slew Jesus Christ himself ; for his adversaries persecuted him through their envy . 5. Envy was that by vertue of which Joseph was sold by his Brethren into Egypt . 6. 'T is envy that hath the hand in making of variance among Gods Saints . 7. 'T is envy in the hearts of Sinners , that stirres them up to thrust Gods Ministers out of their coasts . 8. What shall I say ? 'T is envy that is the very Nursery of whisperings , debates , backbitings , slanders , reproaches , murders , &c. 'T is not possible to repeat all the particular fruits of this sinfull root . Therefore , it is no marvel that Mr. Badman was such an ill natured man , for the great roots of all manner of wickedness were in him , unmortified , unmaimed , untouched . Atten. But it is * a rare case , even this of Mr. Badman , that he should never in all his life be touched with remorse for his ill-spent life . Wise. Remorse , I cannot say he ever had , if by remorse you mean repentance for his evils . Yet twice I remember he was under some trouble of mind about his condition : Once when he broke his legg as he came home drunk from the Ale-house ; and another time when he fell sick , and thought he should die : Besides these two times , I do not remember any more . Atten. Did he break his legg then ? Wise. Yes : Once , as he came home drunk from the Ale-house . Atten. Pray how did he break it ? Wise. Why upon a time he was at an Ale-house , that wicked house , about two or three miles from home , and having there drank hard the greatest part of the day , when night was come , he would stay no longer , but calls for his horse , gets up , and like a Mad-man ( as drunken persons usually ride ) away he goes , as hard as horse could lay legs to the ground . Thus he rid , till coming to a dirty place , where his horse flouncing in , fell , threw his master , and with his fall broke his legg : so there he lay . But you would not think how he * swore at first . But after a while , he comeing to himself , and feeling by his pain , and the uselesness of his legg , what case he was in , and also fearing that this bout might be his death ; he began to crie out after the manner of such ; * Lord help me , Lord have mercy upon me , good God deliver me , and the like . So there he lay , till some came by , who took him up , carried him home , where he lay for some time , before he could go abroad again . Atten. And then , you say , he called upon God. Wise. He cryed out in his pain , and would say , O God , and O Lord , help me : but whether it was that his sin might be pardoned , and his soul saved , or whether to be rid of his pain , I will not positively determine ; though I fear it was but for the last ; because , when his pain was gone , and he had got hopes of mending , even before he could go abroad , he cast off prayer , and began his old game ; to wit , to be as bad as he was before . He then would send for his old campanions ; his Sluts also would come to his house to see him , and with them he would be , as well as he could for his lame leg , as vicious as they could be for their hearts . Atten. 'T was a wonder he did not break his neck . Wise. His neck had gone instead of his leg , but that God was long-suffering towards him ; he had deserved it ten thousand times over . There have been many , as I have heard , and as I have hinted to you before , that have taken their Horses when drunk , as he ; but they have gone from the pot to the grave ; for they have broken their necks 'twixt the Ale-house and home . One ☜ hard by us also drunk himself dead ; he drank , and dyed in his drink . Atten. 'T is a sad thing to dye drunk . Wise. So it is : But yet I wonder thar no more do so . For considering the hainousness of that sin , and with how many other sins it is accompanied , as with oaths , blasphemies , lyes , revellings , whoreings , brawlings , &c. it is a wonder to me , that any that live in that sin should escape such a blow from heaven that should tumble them into their graves . Besides , when I consider also how , when they are as drunk as beasts , they , without all fear of danger , will ride like Bedlams and mad men , even as if they did dare God to meddle with them if he durst , for their being drunk● I say , I wonder that he doth not withdraw his protecting providences from them , and leave them to those Dangers and Destructions that by their sin they have deserved , and that by their Bedlam madness they would rush themelves into : only I consider again , that he has appointed a day wherein he will reckon with them , and doth al●o commonly make Examples of some , to shew that he takes notice of their sin , abhorrs their way , and will count with them for it at the set time . Atten. It is worthy of our remark , to take notice how God , to shew his dislike of the sins of men , strikes some of them down with a blow ; as the breaking of Mr. Badmans legg , for doubtless that was a stroak from heaven . Wise. It is worth our remark indeed . It was an open stroak , it fell upon him while he was in the height of his sin : And it looks much like to that in Job ; Therefore he knoweth their works , and overturneth them in the night , so that they are destroyed . He striketh them as wicked men in the open sight of others : Or as the Margent reads it , in the place of beholders . He layes them with his stroak in the place of beholders . There was Mr. Badman laid , his stroak was taken notice of by every one : his broken legg was at this time the Town-talk . * Mr. Badman has broken his legg , sayes one : How did he break it ? sayes another : As he came home drunk from such an Ale-house , said a third ; A Judgment of God upon him , said a fourth . This his sin , his shame , and punishment , are all made conspicuous to all that are about him . I will here tell you another story or two . I have read in Mr. Clark's Looking-glass for Sinners ; That upon a time , a certain drunken fellow boasted in his Cups , that there was neither Heaven nor Hell ; also he said , He believed , that man had no Soul , and that for his own part , he would sell his soul to any that would buy it . Then did one of his companions buy it of him for a cup of Wine ; and presently the Devil in mans shape bought it of that man again at the the same price ; and so in the presence of them all laid hold on this Soul-seller , and carried him away through the Air , so that he was never more heard of . In pag. 148. he tells us also : That there was one at Salisbury , in the midst of his health drinking and carousing in a Tavern ; and he drank a health to the Devil , saying , That if the Devil would not come and pledge him , he would not believe that there was either God or Devil . Whereupon his companions stricken with fear , hastened out of the room : and presently after , hearing a hideous noise , and smelling a stinking savour , the Vintner ran up into the chamber ; and coming in , he missed his Guest , and found the window broken , the Iron barr in it bowed , and all bloody : But the man was never heard of afterwards . Again , in pag. 149. he tells us of a Bailiff of Hedly : Who upon a Lords Day being drunk at Melford , got upon his horse , to ride through the streets , saying , That his horse would carry him to the Devil : and presently his hor●e threw him , and broke his neck . These things are worse than the breaking of Mr. Badmans Leg , and should be a caution to all of his friends that are living , lest they also fall by their sin into these sad Judgements of God. But , as I said , Mr. Badman quickly forgot all , his conscience was choaked , before his legg was healed . And therefore , before he was well of the fruit of one sin , he tempts God to send another Judgment to seize upon him : And so he did quickly after . For not many months after his legg was well , he had a very dangerous fit of sickness , insomuch that now he began to think he must dye in very deed . Atten. Well , and what did he think and do then ? Wise. He thought he must go to Hell ; this I know , for he could not forbear but say so . To my best remembrance , he lay crying out all one night for fear , and at times he would so tremble , that he would make the very bed shake under him . * But , Oh! how the thoughts of Death , of Hell-fire , and of eternal Judgment , did then wrack his conscience . Fear might be seen in his face , and in his tossings to and fro : It might also be heard in his words , and be understood by his heavy groans . He would often cry , I am undone , I am undone ; my vile life has undone me . Atten. Then his former atheistical thoughts and principles , were too weak now to support him from the fears of eternal damnation . Wise. Aie ! they were too weak indeed . They may serve to stifle conscience , when a man is in the midst of his prosperity , and to harden the heart against all good counsel when a man is left of God , and given up to his reprobate mind : * But alas , atheistical thoughts , Notions and Opinions , must shrink and melt away , when God sends , yea comes with sickness to visit the soul of such a sinner for his sin . There was a man dwelt abour 12 miles off from us , that had so trained up himself in his atheistical Notions , that at last he attempted to write a book against Jesus Christ , and against the divine Authority of the Scriptures . ( But I think it was not printed : ) Well , after many days God struck him with sickness , whereof he dyed . So , being sick , and musing upon his former doings , the Book that he had written came into his mind , and with it such a sence of his evil in writing of it , that it tore his Conscience as a Lyon would tare a Kid. He lay therefore upon his death-bed in sad case , and much affliction of conscience : some of my friends also went to see him ; and as they were in his chamber one day , he hastily called for Pen Ink and Paper , which when it was given him , he took it and writ to this purpose . I , such an one , in such a Town , must goe to Hell-fire , for writing a Book against Jesus Christ , and against the Holy Scriptures : And would also have leaped out of the window of his house to have killed himself , but was by them prevented of that : so he dyed in his bed , such a death as it was . 'T will be well if others take warning by him . Atten. This is a remarkable story . Wise. 'T is as true as remarkable ; I had it from them that I dare believe , who also themselves were eye and ear witnesses ; and also that catcht him in their arms , and saved him when he would have leaped out of his chamber-window , to have destroyed himself . Atten. Well , you have told me what were Mr. Badmans thoughts ( now , being sick ) of his condition ; pray tell me also what he then did when he was sick ? Wise. Did ! he did many things , which I am sure he never thought to have done , and which , to be sure , was not looked for of his wife and children . In this fit of sickness , his Thoughts were quite altered about his wife ; I say his Thoughts , so far as could be judged by his words and carriages to her . For now she was his good wife , his godly wife , his honest wife , his duck , and dear , and all . Now he told her , that she had the best of it , she having a good Life to stand by her , while his debaucheries and ungodly Life did always stare him in the face . Now he told her , the counsel that she often gave him , was good ; though he was so bad as not to take it . Now he would hear her talk to him , and he would lie sighing by her while she so did . Now he would bid her pray for him , that he might be delivered from Hell. He would also now consent , that some of her good Ministers might come to him to comfort him ; and he would seem to shew them kindness when they came , for he would treat them kindly with words , and hearken diligently to what they said , only he did not care that they should talk much of his ill spent life , because his conscience was clogged with that already ; he cared not now to see his old companions , the thoughts of them was a torment to him : and now he would speak kindly to that child of his that took after its mothers steps , though he could not at all abide it before . He also desired the prayers of good people , that God of his mercy would spare him a little longer , promising that if God would but let him recover this once , what a new , what a penitent man he would be toward God , and what a loving husband he would be to his wife : what liberty he would give her , yea how he would goe with her himself to hear her Ministers , and how they should go hand in hand in the way to heaven together . Atten. Here was a fine shew of things ; I 'le warrant you , his wife was glad for this . Wise. His wife ! Aie , and a many good people besides : it was noysed all over the Town , what a great change there was wrought upon Mr. Badman ; how sorry he was for his sins , how he began to love his wife , how he desired good men should pray to God to spare him ; and what promises he now made to God in his sickness , that if ever he should raise him from his sick bed to health again , what a new penitent man he would be towards God , and what a loving husband to his good wife . Well , ministers prayed , and good people rejoyced , thinking verily that they now had gotten a man from the Devil ; nay , some of the weaker sort did not stick to say that God had began a work of Grace in his heart ; and his wife , poor woman , you cannot think how apt she was to believe it so ; she rejoyced , and she hoped as she would have it . But , alas ! alas ! in little time things all proved otherwise . After he had kept his Bed a while , his distemper began to abate , and he to feel himself better , so he in little time was so finely mended , that he could walk about the house , and also obtained a very fine stomach to his food : and now did his wife and her good friends stand gaping , to see Mr. Badman fulfill his promise of becoming new towards God , and loving to his wife : but the contrary only shewed it self . For so soon as ever he had hopes of mending , and found that his strength began to renew , his trouble began to goe off his heart , and he grew as great a stranger to his frights and fears , as if he had never had them . But verily , I am apt to think , that one reason of his no more regarding , or remembring of his sick-bed fears , and of being no better for them , was , some words that the Doctor that supplied him with Physick said to him when he was mending . For as soon as Mr. Badman began to mend , the Doctor comes and sits him down by him in his house , and there fell into discourse with him about the nature of his disease ; and among other things they talked of Badmans trouble , and how he would cry out , tremble , and express his fears of going to Hell when his sickness lay pretty hard upon him . To which the Doctor replyed : That those fears and Out-cries did arise from the height of his distemper , for that disease was often attended with lightness of the head , by reason the sick party could not sleep , and for that the vapours disturbed the brain : But you see Sir , quoth he , that so soon as you got sleep and betook your self to rest , you quickly mended , and your head settled , and so those frenzies left you . And was it so indeed , thought Mr. Badman ; was my troubles , only the effects of my distemper , and because ill vapours got up into my brain ? Then surely , since my Physician was my Saviour , my Lust again shall be my God. So he never minded Religion more , but betook him again to the world , his lusts and wicked companions : And there was an end of Mr. Badmans Conversion . Atten. I thought , ( as you told me of him ) that this would be the result of the whole ; for I discerned by your relating of things , that the true symptoms of conversion were wanting in him , and that those that appeared to be any thing like them , were only such as the reprobates may have , Wise. You say right , for there wanted in him , when he was most sensible , a sence of the pollution of his Nature ; he only had guilt for his sinful actions , the which Cain , and Pharaoh , and Saul , and Judas , those reprobates , have had before him . Besides , the great things that he desired , were , to be delivered from going to Hell , ( and who would willingly ? ) and that his life might be lengthened in this world . We find not by all that he said or did , that Jesus Christ the Saviour was desired by him , from a sence of his need of his Righteousness to cloath him , and of his Spirit to sanctifie him . His own strength was whole in him , he saw nothing of the treachery of his own heart ; for had he , he would never have been so free to make promises to God of amendment . He would rather have been afraid , that if he had mended , he should have turned with the dog to his vomit , and have begged prayers of Saints , and assistance from heaven upon that account , that he might have been kept from doing so . 'T is true he did beg prayers of good people , and so did Pharaoh of Moses and Aaron , and Simon Magus of Simon Peter , His mind also seemed to be turned to his wife and child ; but alas ! 't was rather from conviction that God had given him concerning their happy estate over his , than for that he had any true love to the work of God that was in them . True , some shews of kindness he seemed to have for them , and so had rich Dives , when in Hell , to his five brethren that were yet in the world ; yea he had such love , as to wish them in Heaven , that they might not come thither to be tormented . Atten. Sick-bed Repentance is seldom good for anything . Wise. * You say true , it is very rarely good for any thing indeed . Death is unwelcom to Nature , and usually when sickness and death visit the sinner ; the first taking of him by the shoulder , and the second standing at the Bed-chamber door to receive him ; then the sinner begins to look about him , and to bethink with himself , These will have me away before God ; and I know that my Life has not been as it should , how shall I do to appear before God! Or if it be more the sence of the punishment , and the place of the punishment of sinners , that also is starting to a desiled conscience , now rouzed by deaths lumbring at the door . And hence usually is sick-bed Repentance , and the matter of it : To wit , to be saved from Hell , and from Death , and that God will restore again to health till they mend ; concluding that it is in their power to mend , as is evident by their large and lavishing promises to do it . I have known many , that , when they have been sick , have had large measures of this kind of Repentance , and while it has lasted , the noyse and sound thereof , has made the Town to ring again : but alas ! how long has it lasted ? oft-times scarce so long as untill the party now sick has been well . It has passed away like a mist or a vapour , it has been a thing of no continuance . But this kind of Repentance is by God compared to the howling of a dog . And they have not cried unto me with their heart , when they howled upon their bed . Atten. Yet one may see , by this , the desperateness of mans heart : for what is it but desperate wickedness , to make promise to God of amendment , if he will but spare them ; and yet so soon as they are recovered ( or quickly after , ) fall to sin as they did before , and never to regard their promise more . Wise. It is a sign of desperateness indeed ; yea , of desperate madness . For surely , they must needs think , that God took notice of their promise , that he heard the words that they spake , and that he hath laid them up against the time to come ; and will then bring out , and testifie to their faces , that they flattered him with their mouth , and lyed unto him with their tongue , when they lay sick , to their thinking , upon their death-bed , and promised him that if he would recover them they would repent and amend their ways . But thus , as I have told you , Mr. Badman did . He made great promises that he would be a New man , that he would leave his sins , and become a Convert , that he would love , &c. his godly wife , &c. Yea many fine words had Mr. Badman in his sickness , but no good actions when he was well . Atten. And how did his good wife take it , when she saw that he had no Amendment , but that he returned with the Dog to his vomit , to his old courses again ? Wise. Why it * broke her heart , it was a worse disappointment to her than the cheat that he gave her in marriage : At least she laid it more to heart , and could not so well grapple with it . You must think that she had put up many a prayer to God for him before , even all the time that he had carried it so badly to her , and now when he was so a●●righted in his sickness , and so desired that he might live and me●d , poor woman , she thought that the time was come for God to answer her prayers ; nay , she did not let with gladness , to whisper it out amongst her Friends , that 't was so : but when she saw her self disappointed by her husbands turning Rebel again , she could not stand up under it , but falls into a languishing distemper , and in a few weeks gave up the Ghost . Atten. Pray how did she dye ? Wise. Die ! she dyed bravely ; full of comfort of the faith of her Interest in Christ , and by him , of the world to come : she had many brave Expressions in her sickness , and gave to those that came to visit her many signs of her salvation ; the thoughts of the Grave , but specially of her Rising again , were sweet thoughts to her . She would long for Death , because she knew it would be her Friend . She behaved her self like to some that were making of them ready to go meet their Bridegroom . * Now , said she , I am going to rest from my sorrows , my sighs , my tears , my mournings and complaints : I have heretofore longed to be among the Saints , but might by no means be suffered to goe , but now I am going , ( and no man can stop me ) to the great Meeting , to the general Assembly , and Church of the first-born which are written in Heaven . There I shall have my hearts desire ; there I shall worship without Temptation or other impediment ; there I shall see the face of my Jesus , whom I have loved , whom I have served , and who now , I know , will save my soul. I have prayed often for my husband , that he might be converted , but there has been no answer of God in that matter ; Are my prayers lost ? are they forgotten ? are they thrown over the barr ? No ; they are hanged upon the horns of the golden Altar , and I must have the benefit of them my self , that moment that I shall enter into the gates , in at which the righteous Nation that keepeth truth shall enter : I say , I shall have the benefit of them . I can say as holy David ; I say , I can say of my husband , as he could of his enemies . As for me , when they were sick my cloathing was of sack-cloth , I humbled my soul with fasting , and my prayer returned into my bosom . My prayers are not lost , my tears are yet in Gods bottle ; I would have had a Crown , and Glory for my husband , and for those of my children that follow his steps ; but so far as I can see yet , I must rest in the hope of having all my self . Atten. Did she talk thus openly ? Wise. No ; this she spake but to one or two of her most intimate acquaintance , who were permitted to come and see her , when she lay languishing upon her death-bed . Atten. Well , but pray go on in your relation , this is good : I am glad to hear it , this is as a cordial to my heart while we sit thus talking under this tree . Wise. When she drew near her end , she called for her husband , and when he was come to her , she told him , That now he and she must part , and said she , God knows , and thou shalt know , that I have been a loving , faithful Wife unto thee ; my prayers have been many for thee ; and as for all the abuses that I have received at thy hand , those I freely and heartily forgive , and still shall pray for thy conversion , even as long as I breathe in this world . But husband , I am going thither , where no bad man shall come , and if thou dost not convert , thou wilt never see me more with comfort ; let not my plain words offend thee : I am thy dying wife , and of my faithfulness to thee , would leave this Exhortation with thee : Break off thy sins , fly to God for mercy while mercies gate stands open ; remember , that the day is coming , when thou , though now lusty and well , must lye at the gates of death , as I do : And what wilt thou then do , if thou shalt be found with a naked soul , to meet with the Cherubims with their flaming swords ? yea , what wilt thou then do , if Death and Hell shall come to visit thee , and thou in thy sins , and under the Curse of the Law ? Atten. This was honest and plain : but what said Mr. Badman to her ? Wise. He did what he could to divert her talk , by throwing in other things ; he also shewed some kind of pity to her now , and would ask her , What she would have ? and with various kind of words put her out of her talk ; for when she see that she was not regarded , she fetcht a deep sigh , and lay still . So he went down , and then she called for her Children , and began to talk to them . And first she spake to those that were rude , and told them the danger of dying before they had grace in their hearts . She told them also , that Death might be nearer them than they were aware of ; and bid them look , when they went through the Church-yard again , if there was not little graves there . And , ah children , said she , will it not be dreadful to you , if we only shall meet at the day of Judgment , and then part again , and never see each other more ? And with that she wept , the Children ( also ) wept ; so she held on her discourse : Children , said she , I am going from you , I am going to Jesus Christ , and with him there is neither sorrow , nor sighing , nor pain , nor tears , nor death . Thither would I have you go also , but I can neither carry you , nor fetch you thither ; but if you shall turn from your sins to God , and shall beg mercy at his hands by Jesus Christ , you shall follow me , and shall , when you dye , come to the place where I am going , that blessed place of Rest : and then we shall be for ever together , beholding the face of our Redeemer , to our mutual and eternal joy . So she bid them remember the words of a dying mother when she was cold in her grave , and themselves were hot in their sins , if perhaps her words might put check to their vice , and that they might remember and turn to God. Then they all went down ; but her * Darling , to wit , the child that she had most love for , because it followed her ways . So she addressed her self to that . Come to me , said she , my sweet child , thou art the child of my joy : I have lived to see thee a Servant of God ; thou shalt have eternal life . I , my sweet heart , shall goe before , and thou shalt follow after ; if thou shalt hold the beginning of thy confidence stedfast to the end . When I am gone , do thou still remember my words , love thy Bible , follow my Ministers , deny ungodliness still , and if troublous times shall come , set an higher price upon Christ , his Word and Wayes , and the testimony of a good conscience , than upon all the world besides . Carry it kindly and dutifully to thy Father , but choose none of his ways . If thou mayest , goe to service , choose that , rather than to stay at home ; but then be sure to choose a service where thou mayest be helped forwards in the way to heaven ; and that thou mayest have such a service , speak to my Minister , he will help thee , if possible , to such an one . I would have thee also , my dear child , to love thy Brothers and Sisters , but learn none of their naughty tricks . Have no fellowship with the unfruitfull works of darkness , but rather reprove them . Thou hast Grace , they have none : do thou therefore beautifie the way of salvation before their eyes , by a godly life and conformable conversation to the revealed will of God , that thy Brothers and Sisters may see and be the more pleased with the good wayes of the Lord. If thou shalt live to marry , take heed of being served as I was ; that is , of being beguiled with fair words , and the flatteries of a lying tongue . But first be sure of godliness . Yea , as sure as it is possible for one to be in this world : trust not thine own eyes , nor thine own Judgment ; I mean as to that persons godliness that thou art invited to marry . Ask counsel of good men , and do nothing therein , if he lives , without my Ministers advice . I have also my self desired him to look after thee . Thus she talked to her children , and gave them counsel , and after she had talked to this a little longer , she kiss'd it , and bid it go down . Well , in short , her time drew on , and the day that she must die . So she * died with a soul full of Grace , an heart full of comfort , and by her death ended a life full of trouble . Her husband made a Funerall for her , perhaps because he was glad he was rid of her , but we will leave that to be manifest at Judgment . Atten. This Woman died well : And now we are talking of the dying of Christians , I will tell you a story of one that died some time since in our Town . The man was a godly old Puritan , for so the godly were called in time past . This man after a long , and godly life , fell sick , of the sickness whereof he died . And as he lay drawing on , the woman that looked to him thought she heard Musick , and that the sweetest that ever she heard in her life , which also continued untill he gave up the Ghost : now when his soul departed from him , the Musick seemed to withdraw and to go further and further off from the house , and so it went untill the sound was quite gone out of hearing . Wise. What do you think that might be ? Atten. For ought I know , the melodious Notes of Angels , that were sent of God to fetch him to Heaven . Wise. I cannot say but that God goes out of his Ordinary Road with us poor mortals sometimes . I cannot say this of this woman , but yet she had better musick in her heart than sounded in this womans ears . Atten. I believe so ; but pray tell me , did any of her other children hearken to her words , so as to be bettered in their souls thereby ? Wise. One of them did , and became a very hopefull young man : but for the rest I can say nothing . Atten. And what did Badman do after his wife was dead ? Wise. Why even as he did before , he scarce mourned a fortnight for her , and his mourning then was , I doubt , more in fashion than in heart . Atten. Would he not sometimes talk of his Wife , when she was dead ? Wise. Yes , when the fit took him , and could commend her too extremely ; saying , she was a good , godly , vertuous woman . But this is not a thing to be wondred at : It is common with wicked men , to hate Gods Servants while alive , and to commend them when they are dead . So served the Pharisees the Prophets : Those of the Prophets that were dead , they commended ; and those of them that were alive they condemned . Atten. But did not Mr. Badman marry again quickly ? Wise. No , not a good while after : and when he was asked the reason , he would make this slighty answer , Who would keep a Cow of their own , that can have a quart of milk for a penny ? Meaning , Who would be at the charge to have a Wife , that can have a Whore when he listeth ? So villanous , so abominable did he continue after the death of his wife . Yet at last there was one was too hard for him . For , getting of him to her upon a time , and making of him sufficiently drunk , she was so cunning as to get a promise of marriage of him , and so held him to it , and forced him to marry her . And she , as the saying is , was as good as he , at all his vile and ranting tricks : she had her companions as well as he had his , and she would meet them too at the Tavern and Ale-house , more commonly than he was aware of . To be plain , she was a very Whore , and had as great resort came to her , where time and place was appointed , as any of them all . Aie , and he smelt it too , but could not tell how to help it . For if he began to talk , she could lay in his dish the whores that she knew he haunted , and she could fit him also with cursing and swearing , for she would give him Oath for Oath , and Curse for Curse . Atten. What kind of Oaths would she have ? Wise. Why damn her , and sink her , and the like . Atten. These are provoking things . Wise. So they are : but God doth not altogether let such things goe unpunished in this life . Something of this I have shewed you already , and will here give you one or two Instances more . There lived , saith one , in the year 1551. in a City of Savoy , a man who was a monstrous Curser and Swearer , and though he was often admonished and blamed for it , yet would he by no means mend his manners . At length a great plague happening in the City , he withdrew himself into a Garden , where being again admonished to give over his wickedness , he hardned his heart more , Swearing , Blaspheming God , and giving himself to the Devil : And immediately the Devil snatched him up suddenly , his wife and kinswoman looking on , and carried him quite away . The Magistrates advertised hereof , went to the place and examined the Woman , who justified the truth of it . Also at Oster in the Dutchy of Magalapole , ( saith Mr. Clark ) a wicked Woman , used in her cursing to give her self body and soul to the Devil , and being reproved for it , still continued the same ; till ( being at a Wedding-Feast ) the Devil came in person , and carried her up into the Air , with most horrible outcries and roarings : And in that sort carried her round about the Town , that the Inhabitants were ready to dye for fear : And by and by he tore her in four pieces , leaving her four quarters in four several high-wayes ; and then brought her Bowels to the Marriage-feast , and threw them upon the Table before the Maior of the Town , saying , Behold , these dishes of meat belong to thee , whom the like destruction waiteth for , if thou dost not amend thy wicked life . Atten. Though God forbears to deal thus with all men that thus rend and tare his Name , and that immediate Judgments do not overtake them ; yet he makes their lives by other Judgments bitter to them , does he not ? Wise. Yes , yes . And for proof , I need goe no further than to this Badman and his wife ; for their railing , and cursing , and swearing ended not in words : They would fight and fly at each other , and that like Cats and Dogs . But it must be looked upon as the hand and Judgment of God upon him for his villany ; he had an honest woman before , but she would not serve his turn , and therefore God took her away , and gave him one as bad as himself . Thus that measure that he meted to his first wife , this last did mete to him again . And this is a punishment , wherewith sometimes God will punish wicked men . So said Amos to Amaziah : Thy wife shall be an Harlot in the City . With this last wife Mr. Badman lived a pretty while ; but , as I told you before , in a most sad and hellish manner . And now he would bewail his first wifes death : not of love that he had to her Godliness , for that he could never abide , but for that she used alwayes to keep home , whereas this would goe abroad ; his first wife was also honest , and true to that Relation , but this last was a Whore of her Body : The first woman loved to keep things together , but this last would whirl them about as well as he : The first would be silent when he chid , and would take it patiently when he abused her , but this would give him word for word , blow for blow , curse for curse ; so that now Mr. Badman had met with his match : * God had a mind to make him see the baseness of his own life , in the wickedness of his wives . † But all would not do with Mr. Badman , he would be Mr. Badman still : This Judgment did not work any reformation upon him , no , not to God nor man. Atten. I warrant you that Mr. Badman thought when his wife was dead , that next time he would match far better . Wise. What he thought I cannot tell , but he could not hope for it in this match . For here he knew himself to be catcht , he knew that he was by this woman intangled , and would therefore have gone back again , but could not . He knew her , I say , to be a Whore before , and therefore could not promise himself a happy life with her . For he or she that will not be true to their own soul , will neither be true to husband nor wife . And he knew that she was not true to her own soul , and therefore could not expect she should be true to him : but Solomon says , An whore is a deep pit , and Mr. Badman found it true . For when she had caught him in her pit , she would never leave him till she had got him to promise her Marriage ; and when she had taken him so for , she forced him to marry indeed : And after that , they lived that life that I have told you . Atten. But did not the neighbours take notice of this alteration that Mr. Badman had made ? Wise. Yes ; and many of his Neighbours , yea , many of those that were carnal said , 'T is a righteous Judgment of God upon him , for his abusive carriage and language to his other wife : for they were all convinced that she was a vertuous woman , and that he , vile wretch , had killed her , I will not say , with , but with the want of kindness . Atten. And how long I pray did they live thus together ? Wise. Some fourteen or sixteen years , * even untill ( though she also brought somthing with her ) they had sinned all away , and parted as poor as Howlets . And , in reason , how could it be otherwise ? he would have his way , and she would have hers ; he among his companions , and she among hers ; he with his Whores , and she with her Rogues ; and so they brought their Noble to Nine-pence . Atten. Pray of what disease did Mr. Badman die , for now I percieve we are come up to his death ? Wise. I cannot so properly say that he died of one disease , for there were many that had consented , and laid their heads together to bring him to his end . He was dropsical , he was consumptive , he was surfeited , was gouty , and , as some say , he had a tang of the Pox in his bowels . Yet the Captain of all these men of death that came against him to take him away , was the Consumption , for 't was that that brought him down to the grave . Atten. Although I will not say , but the best men may die of a consumption , a dropsie , or a fu●feit ; yea , that these may meet upon a man to end him : yet I will say again , that many times these diseases come through mans inordinate use of things . Much drinking brings dropsies , consumptions , surfeits , and many other diseases ; and I doubt , that Mr. Badmans death did come by his abuse of himself in the use of lawfull and unlawfull things . I ground this my sentence upon that report of his life that you at large have given me . Wise. I think verily that you need not call back your sentence ; for 't is thought by many , that by his Cups and his Queans he brought himself to this his destruction : he was not an old man when he dyed , nor was he naturally very feeble , but strong , and of a healthy complexion : Yet , as I said , he moultered away , and went , when he set a going , rotten to his Grave . And that which made him stink when he was dead , I mean , that made him stink in his Name and Fame , was , that he died with a spice of the foul disease upon him : A man whose life was full of sin , and whose death was without repentance . Atten. These were blemishes sufficient to make him stink indeed . Wise. They were so , and they did do it . No man could speak well of him when he was gone . * His Name rotted above ground , as his Carkass rotted under . And this is according to the saying of the wise man : The memory of the just is blessed , but the name of the wicked shall rot . This Text , in both the parts of it , was fulfilled upon him and the woman that he married first . For her Name still did flourish , though she had been dead almost seventeen years ; but his began to stink and rot , before he had been buried seventeen dayes . Atten. That man that dieth with a lif● full of sin , and with an heart void ●f repentance , although he should die of the most Golden disease ( if there were any that might be so called ) I will warrant him his Name shall stink , and that in Heaven and Earth . Wise. You say true ; and therefore doth the name of Cain , Pharoah , Saul , Judas , and the Pharisees , though dead thousands of years agoe , s●ink as fresh in the nostrils of the world as if they were but newly dead . Atten. I do fully acquiesce with you in this . But , Sir , since you have charged him with dying impenitent , pray let me see how you will prove it : not that I altogether doubt it , because you have affirmed it , but yet I love to have proof for what men say in such weighty matters . Wise. When I said , he died without repentance , I meant , so far as those that knew him , could judge , when they compared his Life , the Word , and his Death together . Atten. Well said , they went the right way to find out whether he had , that is , did manifest that he had repentance or no. Now then shew me how they did prove he had none ? Wise. So I will : And first , this was urged to prove it . He had not in all the time of his sickness , a sight and sence of his sins , but was as secure , and as much at quiet , as if he had never sinned in all his life . Atten. I must needs confess that this is a sign he had none . For how can a man repent of that of which he hath neither sight nor sence ? But 't is strange that he had neither sight nor sence of sin now , when he had such a sight and sence of his evil before : I mean when he was sick before . Wise. He was , as I said , as secure now , as if he had been as sinless as an Angel ; though all men knew what a sinner he was , for he carried his Sins in his Forehead . His debauched Life was read and known of all men ; but his Reputation was read and known of no man ; for , as I said , he had none . And for ought I know , the reason why he had no sence of his sins now , was because he profited not by that sence that he had of them before . He liked not to retain that knowledge of God then , that caused his sins to come to remembrance : Therefore God gave him up now to a reprobate mind , to hardness and stupidity of Spirit ; and so was that Scripture fulfilled upon him , He hath blinded their eyes . And that , Let their eyes be darkned that they may not see . Oh! for a man to live in sin , and to goe out of the world without Repentance for it , is the saddest Judgement that can overtake a man. Atten. But , Sir , although both you and I have consented that * without a sight and sence of sin there can be do Repentance , yet that is but our bare Say-so ; let us therefore now see if by the Scripture we can make it good . Wise. That is easily done . The three thousand that were converted , ( Acts the second , ) repented not , till they had sight and sence of their sins : Paul repented not till he had sight and sence of his sins : the Jailor repented not till he had sight ●●d sence of his sins : nor could the● . For of what should a man repent ? The Answer is , of Sin. What is it to Repent of sin ? The answer is , To be sorry for it , to turn from it . But how can a man be sorry for it , that has neither sight nor sence of it . David did , not only commit sins , but abode impenitent for them , untill Nathan the Prophet was sent from God to give him a sight and sence of them ; and then , but not till then , he indeed repented of them . Job , in order to his Repentance , cries unto God , Shew me wherefore thou contendest with me . And again , That which I see not teach thou me , I have born chastisement , I will not offend any more : That is , not in what I know , for I will repent of it ; nor yet in what I know not , when thou shalt shew me it . Also Ephraims Repentance was after he was turned to the sight and sence of his sins , and after he was instructed about the evil of them . Atten. These are good testimonies of this truth , and doe ( if matter of fact , with which Mr. Badman is charged , b● true , ) prove indeed that he did not repent , but as he lived , so he dyed in his sin : For without Repentance a man is sure to dye in his sin ; for they will lie down in the dust with him , rise at the Judgement with him , hang about his Neck like Cords and Chains when he standeth at the Barre of Gods Tribunal , and goe with him too , when he goes away from the Judgment-seat , with a Depart from me ye cursed into everlasting fire , prepared for the Devil and his Angels ; and there shall fret and gnaw his Conscience , because they will be to him a ne●er-dying worm . Wise. You say well , and I will add a word or two more to what I have said : Repentance , as it is not produced without a sight and sence of sin , so every sight and sence of sin cannot produce it : I mean , every sight and sence of sin * cannot produce that Repentance , that is Repentance unto salvation ; repentance never to be repented of . For it is yet fresh before us , that Mr. Badman had a sight and sence of sin , in that fit of sickness that he had before , but it dyed without procuring any such godly fruit ; as was manifest by his so soon returning with the Dog to his Vomit . Many people think also that Repentance stands in Confession of sin only , but they are very much mistaken ▪ For Repentance , as was said before , is a being sorry for , and a turning from transgression to God by Jesus Christ. Now , if this be true , that every sight and sence of sin will not produce Repentance , then Repentance cannot be produced there where there is no sight and sence of sin . That every sight and sence of sin will not produce repentance , to wit , the godly repentance that we are speaking of , is manifest in Cain , Pharaoh , Saul and Judas , who all of them had sence , great sence of sin , but none of them repentance unto life . Now I conclude , that Mr. Badman did die impenitent , and so a death most miserable . Atten. But pray now , before we conclude our discourse of Mr. Badman , give me another proof of his dying in his sins . Wise. Another proof is this . He did not desire a sight and sence of sins , that he might have repentance for them . Did I say he did not desire it , I will add , he greatly desired to remain in his security : and that I shall prove by that which follows . First , He could not endure that any man , now , should talk to him of his sinfull life , and yet that was the way to beget a sight and sence of sin , and so of repentance from it , in his soul. But , I say , he could not endure such discourse . Those men that did offer to talk unto him of his ill-spent Life , they were as little welcome to him in the time of his last sickness , as was Elijah when he went to meet with Ahab , as he went down to take possession of Naboths Vineyard . Hast thou found me , said Ahab , O mine enemy ? So would Mr. Badman say in his heart to and of those that thus did come to him , though indeed they came even of love , to convince him of his evil life , that he might have repented thereof , and have obtained mercy . Atten. Did good men then goe to see him in his last sickness ? Wise. Yes : Those that were his first wifes acquaintance , they went to see him , and to talk with , and to him , if perhaps he might now , at last , bethink himself , and cry to God for mercy . Atten. They did well to try now at last if they could save his soul from Hell : But pray how can you tell that he did not care for the company of such ? Wise. Because of the differing Carriage that he had for them , from what he had when his old carnal companions came to see him : When his old Campanions came to see him , he would stir up himself as much as he could both by words and looks , to signifie they were welcome to him ; he would also talk with them freely , and look pleasantly upon them , though the talk of such could be none other but such as David said , carnal men would offer to him , when they came to visit him in his sickness : If he comes to see me , says he , he speaketh vanity , his heart gathereth iniquity to it self . But these kind of talks , I say , Mr. Badman better brooked , than he did the company of better men . But I will more particularly give you a Character * of his carriage to good men ( and good talk ) when they came to see him . 1. When they were come , he would seem to fail in his spirits at the sight of them . 2. He would not care to answer them to any of those questions that they would at times put to him , to feel what sence he had of sin , death , Hell , and Judgment : But would either say nothing , or answer them by way of evasion , or else by telling of them he was so weak and spent that he could not speak much . 3. He would never shew forwardness to speak to , or talk with them , but was glad when they held their tongues . He would ask them no question about his state and another world , or how he should escape that damnation that he had deserved . 4. He had got a haunt at last to bid his wife and keeper , when these good people attempted to come to see him , to tell them that he was asleep or inclining to sleep , or so weak for want thereof , that he could not abide any noyse . And so they would serve them time after time , till at last they were discouraged from coming to see him any more . 5. He was so hardned , now , in this time of his sickness , that he would talk , when his companions came unto him , to the disparagement of those good men ( and of their good doctrine too ) that of love did come to see him , and that did labour to convert him . 6. When these good men went away from him , he would never say , Pray when will you be pleased to come again , for I have a desire to more of your company , and to hear more of your good instruction ? No not a word of that , but when they were going would scarce bid them drink , or say , Thank you for your good company , and good instruction . 7. His talk in his sickness with his companions , would be of the World , as Trades , Houses , Lands , great Men , great Titles , great places , outward Prosperity , or outward Adversity , or some such carnal thing . By all which I conclude , that he did not desire a sence and sight of his sin , that he might repent and be saved . Atten. It must needs be so as you say , if these things be true that you have asserted of him . And I do the rather believe them , because I think you dare not tell a lie of the dead . Wise. I was one of them that went to him , and that beheld his carriage and manner of way , and this is a true relation of it that I have given you . Atten. I am satisfied . But pray if you can , shew me now by the Word , what sentence of God doth pass upon such men ? Wise. Why , the man that is thus averse to repentance , that desires not to●hear of his sins , that he might repent and be saved ; is said to be a man that saith unto God , Depart from me , for I desire not the knowledge of thy wayes . He is a man that sayes in his heart and with his actions , I have loved strangers , ( sins ) and after them I will goe . He is a man that shuts his eyes , stops his ears , and that turneth his spirit against God. Yea he is the man that is at enmity with God , and that abhorres him with his soul. Atten. What other signe can you give me that Mr. Badman died without repentance ? Wise. Why , he did never heartily cry to God for mercy all the time of his affliction . True , when sinking fits , stitches , or pains took hold upon him , then he would say as other carnal men use to do , Lord help me , Lord strengthen me , Lord deliver me , and the like : But to cry to God for mercy , that he did not , but lay , as I hinted before , as if he never had sinned . Atten. That is another bad sign indeed ; for crying to God for mercy , is one of the first signs of repentance . When Paul lay repenting of his sin , upon his bed , the Holy Ghost said of him , Behold he prayes . But he that hath not the first signs of repentance , 't is a sign he hath none of the other , and so indeed none at all . I do not say , but there may be crying , where there may be no sign of repentance . They cryed , says David , to the Lord , but he answered them not ; but that he would have done , if their cry had been the fruit of repentance . But , I say , if men may cry and yet have no repentance , be sure , they have none , that cry not at all . It is said in Job , They cry not when he bindeth them ; that is , because they have no repentance ; no repentance , no cryes ; false repentance , false cryes ; true repentance , true cryes . Wise. I know that it is as possible for a man to forbear crying that hath repentance , as it is for a man to forbear groaning that feeleth deadly pain . He that looketh into the Book of Psalms , ( where repentance is most lively set forth even in its true and proper effects , ) shall there find , that crying , strong crying , hearty crying , great crying , and uncessant crying , hath been the fruits of repentance : ( But none of this had this Mr. Badman , therefore he dyed in his sins . ) That Crying is an inseparable effect of repentance , is seen in these Scriptures . Have mercy upon me , O God , according to the multitude of thy tender mercies , blot out my transgressions . O Lord , rebuke me not in thine anger , neither chasten me in thy hot displeasure . Have mercy upon me , O Lord , for I am weak . O Lord , heal me for my bones are vexed . My soul is also vexed , but thou , O Lord , how long : Return , O Lord , deliver my soul : O save me for thy mercies sake : O Lord , rebuke me not in thy wrath , neither chasten me in thy hot displeasure ; for thine arrows stick fast in me , and thy hand presseth me sore . There is no soundness in my flesh , because of thine anger , neither is there any rest in my bones , because of my sin . For mine iniquities are gone over mine head , as an heavy burthen , they are too heavy for me . My wounds stink and are corrupt ; because of my foolishness . I am troubled , I am bowed down greatly , I goe mourning all the day long . My loyns are filled with a loathsom disease , and there is no soundness in my flesh . I am feeble , and sore broken , I have roared by reason of the disquietness of my heart . I might give you a great number more of the holy sayings of good men , whereby they express how they were , what they felt , and whether they cryed or no , when repentance was wrought in them . Alas , alas , it is as possible for a man , when the pangs of Guilt are upon him to forbear praying , as it is for a woman when pangs of travel are upon her to forbear crying . If all the world should tell me that such a man hath repentance , yet if he is not a praying man , I should not be perswaded to believe it . Atten. I know no reason why you should : for there is nothing can demonstrate that such a man hath it . But pray Sir , what other sign have you , by which you can prove that Mr. Badman died in his sins , and so in a state of damnation ? Wise. I have this to prove it . Those who were his old sinfull companions in the time of his health , were those whose company and carnal talk he most delighted in , in the time of his sickness . I did occasionally hint this before , but now I make it an argument of his want of grace : for where there is indeed a work of Grace in the heart , that work doth not only change the heart , thoughts and desires , but the conversation also ; yea conversation and company too . When Paul had a work of grace in his soul , he assayed to Joyn himself to the Disciples . He was for his old companions in their abominations no longer : he was now a Disciple , and was for the company of Disciples . And he was with them coming in and going out in Jerusalem . Atten. I thought something when I heard you make mention of it before . Thought I , this is a shrewd sign that he had not grace in his heart . Birds of a feather , thought I , will flock together ▪ If this man was one of Gods child●en , he would heard with Gods children , his delight would be with , and in the company of Gods children . As David said , I am a companion of all them that fear thee , and of them that keep thy precepts . Wise. You say well , for what fellowship hath he that believeth with an Infidel ? And although it be true , that all that joyn to the godly are not godly , yet they that shall inwardly choose the company of the ungodly and open profane , rather than the company of the godly , as Mr. Badman did ; surely are not godly men , but profane . He was , as I told you , out of his element , when good men did come to visit him , but then he was where he would be , when he had his vain companions about him . Alas ! grace , as I said , altereth all , heart , life , company , and all ; for by it the heart and man is made new : and a new heart , a new man , must have objects of delight that are new , and like himself : Old things are passed away ; Why ? For all things are become new . Now if all things are become new , to wit , heart , mind , thoughts , desires , and delights , it followeth by consequence that the company must be answerable : hence it is said , That they that believed were together ; that they went to their own company ; that they were added to the Church ; that they were of one heart and of one soul ; and the like . Now if it be objected , that Mr. Badman was sick , and so could not goe to the godly , yet he had a tongue in his head , and could , had he had an heart , have spoken to some to call or send for the godly to come to him . Yea , he would have done so ; yea the company of all others , specially his fellow sinners , would , even in every appearance of them before him , have been a burden and a grief unto him . His heart and affection standing bent to good , good companions would have suited him best . But his Companions were his old Associates , his delight was in them , therefore his heart and soul were yet ungodly . Atten. Pray how was he when he drew near his end ? for I perceive that what you say of him now , hath reference to him , and to his actions , at the beginning of his sickness ? Then he could endure company , and much talk ; besides , perhaps then he thought he should recover and not die , as afterwards he had cause to think , when he was quite wasted with pining sickness , when he was at the graves mouth . But how was he , I say , when he was ( as we say ) at the graves mouth , within a step of death ? when he saw , and knew , and could not but know , that shortly he must dye , and appear before the Judgment of God ? Wise. Why * there was not any other alteration in him , than what was made by his disease upon his body : sickness , you know , will alter the body , also pains and stitches will make men groan ; but for his mind , he had no alteration there . His mind was the same , his heart was the same . He was the self-same Mr. Badman still : not onely in Name but Conditions , and that to the very day of his death : yea , so f●r as could be gathered to the very moment in which he died . Atten. Pray how was he in his death ? was Death strong upon him ? or did he dye with ●ase , quietly ? Wise. As quietly as a † Lamb. There seemed ▪ not to b● in it , to standers by , so much as a strong struggle of Nature : and as for his Mind , it seemed to be wholly at quiet . But pray why do you ask me this question ? Atten. Not for mine own sake , but for others . For there is such * an opinion as this among the ignorant : That if a man dies , as they call it , like a Lamb , that is , quietly , and without that consternation of mind that others shew in their death , they conclude , and that beyond all doubt , that such an one is gone to Heaven , and is certainly escaped the wrath to come . Wise. There is no Judgment to be made by a quiet death , of the Eternal state of him that so dieth . Suppose one man should die quietly , another should die suddenly , and a third should die under-great consternation of spirit ; no man can Judge of their eternall condition by the manner of any of these kinds of deaths . He that dies quietly , suddenly , or under consternation of spirit , may goe to Heaven , or may goe to Hell ; no man can tell whether a man goes , by any such manner of death . The * Judgment therefore that we make of the eternall condition of a man , must be gathered from another consideration : To wit , Did the man die in his sins ? did he die in unbelief ? did he die before he was born again ? then he is gone to the Devil and hell , though he died never so quietly . Again , Was the man a good man ? had he faith and holiness ? was he a lover and a Worshipper of God by Christ , according to his Word ? Then he is gone to God and Heaven , how suddenly , or in what consternation of mind soever he died : But Mr. Badman was naught , his life was evil , his wayes were evil ; evil to his end : he therefore went to Hell and to the Devil , how quietly soever he died . Indeed there is , in some cases , a Judgment to be made of a mans eternal condition by the manner of the death he dieth . * As suppose now a man should murder himself , or live a wicked life , and after that die in utter despair ; these men without doubt do both of them goe to Hell. And here I will take an occasion to speak of two of Mr. Badmans Brethren , ( for you know I told you before that he had Brethren , ) and of the manner of their death . One of them killed himself , and the other after a wicked life died in utter despair . Now I should not be afraid to conclude of both these , that they went by , and through their death to hell . Atten. Pray tell me concerning the first , how he made away himself ? Wise. Why , he took a knife and cut his own Throat , and immediately gave up the Ghost and died . Now what can we judge of such a mans condition ; since the Scripture saith , No murderer hath eternall life , &c. but that it must be concluded , that such an one is gone to Hell. He was a murderer , a Self-murderer ; and he is the worst murderer , one that slays his own body and soul : nor doe we find mention made of any but cursed ones that doe such kind of deeds . I say , no mention made in holy Writ of any others , but such , that murder themselves . And this is a sore Judgment of God upon men , when God shall ; for the sins of such , give them up to be their own Executioners , or rather to execute his Judgment and Anger upon themselves . And let me earnestly give this Caution to sinners . Take heed , Sirs , break off your sins , lest God serves you as he served Mr. Badmans Brother : That is , lest he gives you up to be your own Murderers . Atten. Now you talk of this . I did once know a man , a Barber , that took his own Raisor , and cut his own Throat , and then put his head out of his Chamber-window , to shew the neighbours what he had done , and after a little while died . Wise. I can tell you a more dreadfull thing than this : I mean as to the 〈◊〉 of doing the fact . * There was about twelve years since , a man that lived at Brafield by Northampto● , ( named John Cox ) that murdered himself ; the manner of his doing of it was thus . He was a poor man , and had for some time been sick ( and the time of his sickness was about the beginning of ●ay-time● ) and taking too many thoughts how he should live afterwards , if he lost his present season of work , he fell into deep despair about the world , and cryed out to his wife the morning before he killed him●elf , saying , We are undone . But quickly after , he desired his wife to depart the room , Because , said he , I will see if I can get any rest ; so she went out : but he instead of sleeping , quickly took his Raisor , and therewith cut up a great hole in his side , out of which he pulled , and cut off some of his guts , and threw them , with the blood up and down the Chamber . But this not speeding of him so soon as he desired , he took the same Raisor and therewith cut his own throat . His wife then hearing of him sigh and fetch his wind short , came again into the room to him , and seeing what he had done , she ran out and called in some Neighbours , who came to him ▪ where he lay in a bloody manner , frightfull to behold . Then said one of them to him , Ah! John , what have you done ? are you not sorry for what you have done ? He answered roughly , 'T is too late to be sorry . Then said the same person to him again , Ah! John , pray to God to forgive thee this bloody act of thine . At the hearing of which Exhortation , he seemed much offended , and in angry manner said , Pray ! and with that flung himself away to the wall , and so after a few gasps died desperately . When he had turned him of his back , to the wall , the blood ran out of his belly as out of a boul , and soaked quite through the bed to the boards , and through the chinks to the boards it ran pouring down to the ground . Some said , that when the neighbours came to see him , he lay ●roaping with his hand in his bowels , reaching upward , as was thought , that he might have pulled or cut out his heart . 'T was said also , that some of his Liver had been by him torn out and cast upon the boards , and that many of his guts hung out of the bed on the side thereof . But I cannot confirm all particulars ; but the general of the story , with these circumstances above mentioned , is true ; I had it from a sober and credible person , who himself was one that saw him in this bloody state , and that talked with him , as was hinted before . Many other such dreadful things might be told you , but these are enough , and too many too , if God in his wisdom had thought necessary to prevent them . Atten. This is a dreadful Story : and I would to God that it might be a warning to others to instruct them to fear before God , and pray , lest he gives them up to doe as John Cox hath done . For surely self-murderers cannot go to Heaven : and therefore , as you have said , he that dieth by his own hands , is certainly gone to Hell. But speak a word or two of the other man you mentioned . Wise. What ? of a wicked man dying in Despair ? Atten. Yes , of a wicked man dying in despair . Wise. Well then : * This Mr. Badmans other Brother was a very wicked man , both in Heart and Life ; I say in Heart , because he was so in Life , nor could any thing reclaim him ; neither good Men , good Books , good Examples , nor Gods Judgements . Well , after he had lived a great while in his sins , God smote with a sickness of which he died . Now in his sickness his Conscience began to be awakened , and he began to roar out of his ill-spent Life , insomuch that the Town began to ring of him . Now when it was noysed about , many of the Neighbours came to see him , and to read by him , as is the common way with some ; but all that they could doe , could not abate his terror , but he would lie in his Bedgnashing of his teeth , and wringing of his wrists , concluding upon the Damnation of his Soul , and in that horror and despair he dyed ; not calling upon God ; but distrusting in his Mercy , and Blaspheming of his Name . Atten. This brings to my mind ●● man that a Friend of mine told me of . He had been a wicked liver ; ●● wh●n he came to die , he fell into despair , and having concluded that God had no mercy for him , he addressed himself to the Devil for favour , saying , Good Devil be good unto me . Wise. This is almost like Saul , who being forsaken of God , went to the Witch of Endor , and so to the Devil for help . But alas , should I set my self to collect these dreadful Stories , it would be easie in little time to present you with hundreds of them : But I will conclude as I began ; They that are their own Murderers , or that die in Despair , after they have lived a life of wickedness , do surely go to Hell. And here I would put in a Caution : Every one that dieth under consternation of spirit ; that is , under amazement and great fear , do not therefore die in Despair : For a good man may have this for his bands in his death , and yet go to Heaven and Glory . For , as I said before , He that is a good man , a man that hath Faith a●d Holiness , a lover and Worshipper of God by Christ , according to his Word , may die in consternation of spirit : for Satan will not be wanting to assault good men upon their death-bed , but they are secured by the Word and Power of God ; yea , and are also helped , though with much agony of spirit , to exercise themselves in Faith and Prayer , the which he that dieth in Despair , can by no means doe . But let us return to Mr. Badman , and enter further Discourse of the manner of his Death . Atten. I think you and I are both of a mind ; for just now I was thinking to call you back to him also . And pray now , since it is your own motion to return again to him , let us discourse a little more of his quiet and still death . Wise. With all my heart . You know we were speaking before of the manner of Mr. Badmans death : How that he dyed very stilly and quietly ; upon which you made observation , that the common people conclude , that if a man dyes quietly , and as they call it , like a Lamb , he is certainly gone to Heaven : when alas , if a wicked man dyes quietly , if a man that has all his dayes lived in notorious sin , dyeth quietly ; his quiet dying is so far off from being a sign of his being saved , that it is an uncontrollable proof of his damnation . This was Mr. Badmans case , he lived wickedly even to the last , and then went quietly out of the world : therefore Mr. Badman is gone to Hell. Att. Well , but since you are upon it , and also so confident in it , to wit , that a man that lives a wicked life till he dyes , and then dyes quietly , is gone to Hell ; let me see what shew of proof you have for this your opinion . Wise. My first argument is drawn from the Necessity of repentance : No man can be saved except he repents , nor can he repent that sees not , that knows not that he is a sinner , and he that knows himself to be a sinner , will , I will warrant him , be molested for the time by that knowledge . This , as it is testified by all the Scriptures , so it is testified by Christian experience . He that knows himself to be a sinner , is molested , especially if that knowledge comes not to him untill he is cast upon his death-bed ; molested , I say , before he can dye quietly . Yea , he is molested , dejected and cast down , he is also made to cry out , to hunger and thirst after mercy by Christ , and if at all he shall indeed come to dye quietly , I mean with that quietness that is begotten by Faith and Hope in Gods mercy ( to the which Mr. Badman and his brethren were utter strangers , ) his quietness is distinguished by all Judicious observers , by what w●nt before it , by what it flows from , and also by what is the fruit thereof . I must confess I am no admirer of sick-bed repentance , for I think verily it is seldom * good for any thing : but I say , he that hath lived in sin and profaneness all his dayes , as Mr. Badman did , and yet shall dye quietly , that is , without repentance steps in 'twixt his life and death , he is assuredly gone to Hell , and is damned . Atten. This does look like an argument indeed ; for Repentance must come , or else we must goe to Hell-fire : and if a lewd liver shall ( I mean that so continues till the day of his death , ) yet goe out of the world quietly , 't is a sign that he dyed ▪ without repentance , and so a sign that he is damned . Wise. I am satisfied in it , for my part , and that from the Necessity , and Nature of repentance . It is necessary , because God calls for it , and will not pardon sin without it : Except ye repent ye shall all likewise perish . This is that which God hath said , and he will prove but a fool-hardy man that shall yet think to goe to Heaven and glory without it . Repent , for the Ax is laid to the root of the tree , every tree therefore that bringeth not forth good fruit , ( but no good fruit can be where there is not sound repentance ) shall be hewn down , and cast into the fire . This was Mr. Badmans case , he had attending of him a sinfull life , and that to the very last , and yet dyed quietly , that is , without repentance ; he is gone to Hell and is damned . For the Nature of repentance , I have touched upon that already , and shewed , that it never was where a quiet death is the immediate companion of a sinfull life ; and therefore Mr. Badman is gone to Hell. Secondly , My second argument is drawn from that blessed Word of Christ , While the strong man armed keeps the house , his goods are in peace , till a stronger than he comes : but the strong man armed kept Mr. Badmans house , that is , his heart , and soul , and body , for he went from a sinfull life quietly out of this world : the stronger did not disturb by intercepting with sound repentance , betwixt his sinful life and his quiet death : Therefore Mr. Badman is gone to Hell. The strong man armed is the Devil , and quietness is his security . The Devil never fears losing of the sinner , if he can but keep him quiet : can he but keep him quiet in a sinfull life , and quiet in his death , he is his own . Therefore he saith , his goods are in peace ; that is , out of danger . There is no fear of the Devils losing such a soul , I say , because Christ , who is the best Judge in this matter , saith , his goods are in peace , in quiet , and out of danger . Atten. This is a good one too ; for doubtless , * peace and quiet with sin , is one of the greatest signs of a damnable state . Wise. So it is . Therefore , when God would shew the greatness of his anger against sin and sinners in one word , he saith , They are joyned to Idols , let them alone . Let them alone , that is , disturb them not ; let them goe on without controll ; let the Devil enjoy them peaceably , let him carry them out of the world unconverted quietly . This is one of the sorest of Judgments , and bespeaketh the burning anger of God against sinfull men . See also when you come home , the fourteenth Verse of the Chapter last mentioned in the Margent : I will not punish your daughters when they commit Whoredom . I will let them alone , they shall live and dye in their sins . But , Thirdly , My third argument is drawn from that saying of Christ : He hath blinded their eyes , and hardened their hearts ; that they should not see with their eyes , nor understand with their hearts , and be converted , and I should heal them . There are three things that I will take notice of from these words . 1. The first is , That there can be no conversion to God where the eye is darkned , and the heart hardened . The eye must first be made to see , and the heart to break and relent under and for sin , or else there can be no conversion . He hath blinded their eyes , and hardned their hearts , lest they should see , and understand and ( So ) be converted . And this was clearly Mr. Badmans case , he lived a wicked life , and also died with his eyes shut , and heart hardened , as is manifest , in that a sinful life was joyned with a quiet death ; and all for that he should not be converted , but partake of the fruit of his sinfull life in Hell fire . 2. The second thing that I take notice of from these words is , That this is a dispensation and manifestation of Gods anger against a man for his sin . When God is angry with men , I mean , when he is so angry with them , this among many is one of the Judgments that he giveth them up unto , to wit , to blindness of mind , and hardness of heart , which he also suffereth to accompany them till they enter in at the gates of death . And then , and there , and not short of then and there , their eyes come to be opened . Hence it is said of the rich man mentioned in Luke , He dyed , and in Hell he lift up his eyes : Implying that he did not lift them up before : He neither saw what he had done , nor whither he was going , till he came to the place of execution , even into Hell. He died asleep in his soul ; he dyed besotted , stupified , and so consequently for quietness , like a Child or Lamb , even as Mr. Badman did : this was a sign of Gods anger ; he had a mind to damn him for his sins , and therefore would not let him see nor have an heart to repent for them , lest he should convert , and his damnation , which God had appointed , should be frustrate : lest they should be converted , and I should heal them . 3. The third thing that I take notice of from hence , is , That a sinfull life and a quiet death annexed to it , is the ready , the open , the beaten , the common high-way to Hell : there is no surer sign of Damnation , than for a man to dye quietly after a sinfull life . I do not say that all wicked men , that are molested at their death with a sence of sin and fears of Hell , do therefore goe to Heaven , ( for some are also made to see , and are left to despair ( not converted by seeing ) that they might go roaring out of this world to their place : ) But I say , there is no surer sign of a mans Damnation , than to dye quietly after a sinful life ; than to sin , and dye with his eyes shut ; than to sin , and dye with an heart that cannot repent . He hath blinded their eyes and hardened their heart , that they should not see with their eyes , nor understand with their heart ; ( no , not so long as they are in this world ) lest they should see with their eyes , and understand with their heart , and should be converted , and I should heal them . God has a Judgment for wicked men ; God will be even with wicked men : God knows how to reserve the ungodly to the day of Judgment to be punished : And this is one of his wayes by which he doth it . Thus it was with Mr. Badman . 4. Fourthly , It is said in the Book of Psalms , concerning the wicked , There is no b●nds in their death , but their strength is firm . By no bands , he means no troubles , no gracious chastisements , no such corrections for sin as fall to be the Lot of Gods people for theirs ; yea , that many times falls to be theirs , at the time of their death . Therefore he adds concerning the wicked , They are not troubled ( then ) like other men , neither are they plagued like other men ; but go as securely out of the world , as if they had never sinned against God , and put their own souls into danger of damnation . There is no band in their death . They seem to go unbound , and set at liberty , out of this world , though they have lived notoriously wicked all their dayes in it . The Prisoner that is to dye at the Gallows for his wickedness , must first have his Irons knock't off his legs ; so he seems to goe most at liberty , when indeed he is going to be executed for his transgressions . Wicked men also have no bands in their death , they seem to be more at liberty when they are even at the Wind-up of their sinfull life , than at any time besides . Hence you shall have them boast of their Faith and Hope in Gods Mercy , when they lye upon their death-bed ; yea , you shall have them speak as confidently of their salvation , as if they had served God all their dayes : when the truth is , the bottom of this their boasting is , because they have no bands in their death . Their sin and base life comes not into their mind to correct them , and bring them to repentance ; but presumptuous thoughts , and an hope and faith of the Spiders ( the Devils ) making , possesseth their soul , to their own eternal undoing . Hence wicked mens hope , is said to dye , not before , but with them ; they give up the Ghost together . And thus did Mr. Badman . His sins and his hope went with him to the Gate , but there his hope left him , because it dyed there ; but his sins went in with him , to be a worm to gnaw him in his conscience for ever and ever . The opinion therefore of the common people concerning this kind of dying , is * frivolous and vain ; for Mr. Badman died like a Lamb , or as they call it , like a Chrisom child , quietly and without fear . I speak not this with reference to the strugling of nature with death , but as to the strugling of the conscience with the Judgment of God. I know that Nature will struggle with death . I have seen a Dog and Sheep dye hardly : And thus may a wicked man doe , because there is an antipathy betwixt nature and death . But even while , even then , when Death and Nature are strugling for mastery , the soul , the conscience , may be as besotted , as benummed , as senceless and ignorant of its miserable state , as the block or bed on which the sick lyes : And thus they may dye like a Chrisom child in shew , but indeed like one who by the Judgment of God is bound over to eternal damnation ; and that also by the same Judgment is kept from seeing what they are , and whither they are going , till they plunge down among the flames . And as it is a very great Judgment of God on wicked men that so dye , ( for it cuts them off from all possibility of repentance , and so of salvation ) * so it is as great a Judgment upon those that are their companions that survive them . For by the manner of their death , they dying so quietly , so like unto chrisom children , as they call it , they are hardened , and take courage to go on in their course . For comparing their life with their death , their sinful cursed lives with their child-like , Lamb-like death , they think that all is well , that no damnation is happened to them ; Though they lived like Devils incarnate , yet they dyed like harmless ones . There was no whirl-wind , no tempest , no band , nor plague in their death : They dyed as quietly as the most godly of them all , and had as great faith and hope of salvation , and would talk as boldly of salvation as if they had assurance of it . But as was their hope in life , so was their death : Their hope was without tryal , because it was none of Gods working , and their death was without molestation , because so was the Judgment of God concerning them . But I say , at this their survivers take heart to tread their steps , and to continue to live in the breach of the Law of God ; yea they carry it statelily in their villanies ; for so it follows in the Psalm . There is no ●ands in their death , but their strength is firm , &c. Therefore pride compasseth them ( the survivors ) about as a chain , violence covereth them as a garment . Therefore they take courage to do evil , therefore they pride themselves in their iniquity . Therefore , Wherefore ? Why , because their fellows died , after they had lived long in a most profane and wicked life , as quietly and as like to Lambs , as if they had been innocent . Yea , they are bold , by seeing this , to conclude , that God , either does not , or will not take notice of their sins . They speak wickedly , they speak loftily . They speak wickedly of sin , for that they make it better than by the Word it is pronounced to be . They speak wickedly concerning oppression , that they commend , and count it a prudent act . They also speak loftily : They set their mouth against the Heavens , &c. And they say , How doth God know , and is there knowledge in the most High ? And all this , so far as I can see , ariseth in their hearts from the beholding of the quiet and lamb-like death of their companions . Behold these are the ungodly that prosper in the world , ( that is , by wicked ways ) they increase in riches . This therefore is a great Judgment of God , both upon that man that dyeth in his sins , and also upon his companion that beholdeth him so to dye . He sinneth , he dyeth in his sins , and yet dyeth quietly . What shall his companion say to this ? What Judgment shall he make how God will deal with him , by beholding the lamb-like death of his companion ? Be sure , he cannot , as from such a sight say , Wo be to me , for Judgment is before him : He cannot gather , that sin is a dreadful and a bitter thing , by the child-like death of Mr. Badman . But must rather , if he judgeth according to what he sees , or according to his corrupted reason , conclude with the wicked ones of old , That every one that doth evil , is good in the sight of the Lord , and he delighteth in them ; or where is the God of Judgment ? Yea , this is enough to puzzle the wisest man. David himself was put to a stand , by beholding the quiet death of ungodly men . Verily , sayes he , I have cleansed my heart in vain , and have washed my hands in innocency . Psal. 73. 13. They , to appearance fare better by far than I : Their eyes stand out with fatness , they have more than heart can wish ; But all the day long have I been plagued , and chastned every morning . This , I say , made David wonder , yea , and Job and Jeremiah too : But he goeth into the Sanctuary , and then he understands their end , nor could he understand it before . I went into the Sanctuary of God : What place was that ? why there where he might enquire of God , and by him be resolved of this matter : Then , says he , understood I their end . Then I saw , that thou hast set them in slippery places , and that thou castest them down to destruction . Castest them down , that is , suddenly , or as the next words say , As in a moment they are utterly consumed with terrors : which terrors did not cease them on their sick-bed , for they had no bands in their death . The terrors therefore ceased them there , where also they are holden in them for ever . This he found out , I say , but not without great painfulness , grief and pricking in his reins : so deep , so hard and so difficult did he find it , rightly to come to a determination in this matter . And indeed , this is a deep Judgment of God towards ungodly sinners ; it is enough to stagger a whole world , only the Godly that are in the world have a Sanctuary to go to , where the Oracle and Word of God is , by which his Judgements , and a reason of many of them are made known to , and understood by them . Atten. Indeed this is a staggering dispensation . It is full of the wisdom and anger of God. And I believe , as you have said , that it is full of Judgment to the world . Who would have imagined , that had not known Mr. Badman , and yet had seen him die , but that he had been a man of an holy life and conversation , since he died so stilly , so quietly , so like a Lamb or Chrisom child ? Would they not , I say , have concluded , that he was a righteous man ? or that if they ha● known him and his life , yet to see him die 〈◊〉 quietly , would they not have concluded t●●t he had made his peace with God ? Nay fur●●er , if some had known that he had died in his sins , and yet that he died so like a Lamb , would they not have concluded , that either God doth not know our sins , or that he likes them ; or that he wants power , or will , or heart , or skill to punish them ; since Mr. Badman himself went from a sinfull life so quietly , so peaceably , and so like a Lamb as he did ? Wise. Without controversie , this is an heavy judgment of God upon wicked men ; ( Job . 21. 23. ) one goes to Hell in peace , another goes to Hell in trouble ; one goes to Hell being sent thither by his own hands ; another goes to Hell , being sent thither by the hand of his companion ; one goes thither with his eyes shut , and another goes thither with his eyes open ; one goes thither roaring , and another goes thither boasting of Heaven and Happiness all the way he goes : One goes thither like Mr. Badman himself , and others go thither as did his Brethren . But above all , Mr. Badmans● death , as to the manner of dying , is the fullest of Snares and Traps to wicked men ; therefore they that die as he , are the greatest stumble to the world : They goe , and goe , they go on peaceably from Youth to old Age , and thence to the Grave , and so to Hell , without noyse : They goe as an Ox to the slaughter , and as a fool to the correction of the Stocks ; that is , both sencelesly and securely . O! but being come at the gates of Hell ! O! but when they see those gates set open for them : O! but when they see that that is their home , and that they must go in thither , then their peace and quietness flies away for ever : Then they roar like Lions , yell like Dragons , howl like Dogs , and tremble at their Judgment , as do the Devils themselves . Oh! when they see they must shoot the Gulf and Throat of Hell ! when they shall see that Hell hath shut her ghastly Jaws upon them ! when they shall open their eyes , and find themselves within the belly and bowels of Hell ! then they will mourn , and weep , and hack , and gnash their teeth for pain . But this must not be ( or if it must , yet very rarely ) till they are gone out of the sight and hearing of those mortals whom they do leave behind them alive in the world . Atten. Well , my good Neighbour Wiseman , I perceive that the Sun grows low , and that you have come to a conclusion with Mr. Badmans Life and Death ; and therefore I will take my leave of you . Only first , let me tell you , I am glad that I have met with you to day , and that our hap was to full in with Mr. Badmans state . I also thank you for your freedom with me , in granting of me your reply to all my questions : I would only beg your Prayers , that God will give me much grace , that I may neither live nor die as did Mr. Badman . Wise. My good Neighbour Attentive , I wish your welfare in Soul and Body ; and if ought that I have said of Mr. Badmans Life and Death , may be of benefit unto you , I shall be heartily glad ; only I desire you to thank God for it , and to pray heartily for me , that I with you may be kept by the Power of God through Faith unto Salvation . Atten. Amen . Farewell . Wise. I wish you heartily Farewell . FINIS . Notes, typically marginal, from the original text Notes for div A30164-e2500 Original sin is the root of Actual transgressions . Mark. 7. Job . 11. 12 ▪ Ezek. 16. Exod. 12. 13. Chap. 34. 20. Rom. 5. * 〈◊〉 addicted to Lying from a child . * A Lie knowingly told demonstrates that the heart is desperately hard . The Lyers portion . Rev. 21. 8. 27. Chap. 22. 15. Prov. 22. 15. Chap. 2● . 13 , 14. † Joh. 8. 44. * The Devils Brat . Acts 5. 3 , 4. * The Father and Mother of a Lie. † Mark. * Some will tell a Lie for a Peny profit . * An Example for Lyers . Acts 5. * A Spirit of Lying accompanyed with other sins . * Badman given to pilfer . * Badman would rob his Father . Exod. 20. 15. Zech. 5. 3. Jer. 2. 26. * How Badman did use to carry it when his Father used to chide him for his sins . * Badman more firmly knit to his Companions than either to Father or Mother . † Badman would rejoyce to think that his Parents death were at hand . Prov. 28. 24. * 1 Sam. 2. 25. * Badman counted his thieving no great matter . ☞ The Story of old Tod . * Young Thieves take notice . * Old Tod began his wa● to the Gallows by robbing of Orchards and the like . * Badman could not abide the Lords Day . * Why Ra●man could not abide the Lords Day . * God proves the heart what it is , by instituting of the Lords day , and setting it apart 〈◊〉 his service . Gen. 2. 2. Exod. 31. 13 , 14 , 15 , 16 , 17 Mar. 16. 1. Acts ▪ 20. 7. 1 Cor. 16. 1 , 2. Mar. 2. 27 , 2● . Revel . 1. 10. Isa. 5. 8 , 13. Chap. 56. 2. Amos ▪ 8. 5. Heb. 4. 9. * How Badman did use to spend the Lords Day . ●phes . 5. 6. * Badman given to Swearing and Cursing . Rom. 6. 13. * Swearing and Cursing a badge of Mr. Badmans honour . * Difference ●etwixt Swearing and Cursing . * What swearing is . Exod. ●0 . 7. † A man● may sin in swearing to a truth . Jer. 5. 2. † He that swears to a Lie , concludes that God is as wicked as himself . Zech. ● . 3. Jer. 7. ● . Hos. 4. ● , 3. * Six Causes of vain Swearing . Jam. 3. 6 , 7 , 8 , 9. * How Cursing is distinguished from Swearing . * Of Cursing , what it is . 2 Sam. 16. 6 , 7 , 8. 1 King. 2. 8. * How the profane ones of our times Curse . Job 30. 31. Badmans way of Cursing . * The Damme Blade . Badman would curse his Father , &c. * Badman would curse his Fathers Cattel . Job 15. Eccles. 7. 22. † 〈◊〉 ●auses of Cursing . * The disnour i● brings to God. Jam. 3. 9. * Swearing and Cursing are sins against the light of Nature . Gen. 31. * Examples of Gods a●ger against them that Swear and Curse . ☞ ☜ ☞ Psal. 109. 17 , 18. * A grievous thing to bring up Children wickedly . * Badman put to be an Apprenti●c . * Young Badmans Master , and his qualifications . † A bad Master , a badthing . † How many ways a Master may be the ●uin of an Appren●●●e . † Children are great observers of what old●● fol●● doe . 1 Sam. 2. * Badman had all advantages to be good , but continued Badman still . * All good things abominable to Badman . * Good counsel to Badman li●e Little-ease . Prov. 9. 8. Chap. 15. 12. * How Badman used to behave himself at Sermons . † The deperate words of one H. S. who once was my Companion He was own brother to Ned , of whom you read before . ☞ Job 21. 14. Zech. 1. 11 , 12 , 13. Zech. 7. 13. Gen. 21. 9 , 10. 2 King. 2. 23 , 24. † Badmans Acquaintance . * A Sign of Gods Anger . Rom. 1. 28. Psal. 125. ● . 2 Thess. 2. 10 , 11 , 12. Prov , 12. 20. The Devils Decoys . Prov. 1. 29. ☜ This was done at Bed●ord . Prov. 7. 12 , 13. Prov. 5. 11. 2 Pet. 2. 12 , 13. * Badman becomes a frequenter of Taverns . ☞ * A Story for a Drunkard . † Four evils ●●ttend ●●●●kenness . P●ov . 2● . 2● , 21. Eccles. 7. 17. Prov. 23. 29 , 3● . * The fifth evil the worst . 1 Cor. 6. 10. * Prov. 23. 34 , 35. * An Objection answered . Habak . 2. 9 , 10 , 11 , 12. Ver. 5 , 15. * Badmans Masters 〈◊〉 paid for ●is drunkenness . * A Caution for Masters . ☞ ☞ * Badmans third companion addicted to Uncleanness . * Sins of great men dangerous . Prov. 5. 8. Chap. 7. 6 , 7 , 8 , 9 , 10 , 11 , 12 , 13 , 14 , 15 , 16 , 17 , 18. * Signs of a who●e . The sin of 〈…〉 agains● . * What ev●●s attend this sin . Prov. 6. 26. Gen. 39. ●8 . Prov. 3●● . * A Story for uncle in persons to take notice of . ☜ More ev●● attend t●●s 〈◊〉 . ☞ 〈…〉 Prov. 6. 33. ☞ ☜ Prov. 6. 26. Chap. 23. 27. Prov. 2. 18 , 19. Chap. 7. 2● , 26 , 27. Prov. 22. 14. Ephes. 5. 5. Desperate words . Gen. 39. 10. Of chaste Joseph . Many are made whores by promises of Marriage , &c. Clarks Looking-glass for Sinners , Chap. 2. Pag. 12. * Badman and his Master at her one another . Prov. 23. 27. Young B●dman 〈◊〉 away 〈…〉 M●●ter . He gets a new Master like himself . A sign of God● anger upon young Badman . Demonstration of Gods anger towards him . Gen. 18. 18 , 19. Psal. 7. 14. Jam. 1. 15. * 〈…〉 to put their Children into 〈…〉 . * Masters should also beware what Servants they entertain . Young Badman and his second Master cannot agree . * Acts 16. 16 † Reasons of their disagreeing . Acts 16. 17 , 18 , 19 , 20. Ro. 14. 22. Bad Masters condemn themselves when they for badness beat their Bad servants . 1 King 16. 7. Why young Badman did not run away from this Master though he did beat him . Why Badman could hear his last Masters reproof ●●ter than he could the first . By what means Badman 〈…〉 compleated in his wickedness . Badman out of his time . He goes home to his Father . He refrains himself for Money . Severity what it in●●ines to . We are better at giving then taking good Counsel . This is to be considered . * A good woman and her bad son . Mr. Badman sets up for himself , and quickly runs to the lands end . The reason of his runing out . Eccle. 11 , 9. * New companions . Mr. Badmans temper . Pro 29. 3. Chap. 13. 20. Pro. 28. 7. Pro. 28. 29. Pro. 23. 21. His Behaviour under his decays . How he covered his decayes . Badman is for a rich Wife . Badman has a godly Maid in his eye . He seeks to get her , why , and how . He calls his Companions together , and they advise him how to get her . Badman goes to the Damosel as his Counsel advised him Badmans complement , his lying complement . Neglect of Counsel about marriage dangerous Badman obtains his desire , is married , &c. His carriage judged ungodly and wicked . Mat. 23. The erat a●●ertion that quickly happened to Badmens wife . Mala. 3. 15. Expectation of Judgment is for such things . Job . 21. 30 , 31 , 32. An example of Gods anger on such as have heretofore committed this sin of Mr. Badman . Gen. 34. ☞ After Badman is married , his Creditors come upon him , and his wives Portion pays for that which his whores were feasted with before he was married . Now she reaps the Fruits of her unadvisedness . Now Badman has got him a wise by Religion , he hangs it by as a thing out of use , and entertains his old Companions . He drives good company from his wife . He goes to his Whores . He rails at his wife . He seeks to force his wife from her Religion . He mocks at her Preachers . He mocks his wife in her dejections . He refuses to let her go out to good company . She gets out sometimes by stealth . Her repentance and complaint . Psal. 120. The evil of being unequally yoaked together . Cor. 6. 13. Gen. 3. 15. Deut. 2. 43. Good counsel to those godly mai●● that are to marry . * A caution to young Maidens . * Let Mr. Badmans wife be your 〈…〉 . Deut. 7. 4 , 5. 1 Cor. 7. 39. 2 Cor. 6. 14 , 15 , 16. Rules for those that are to marry . If you love your Sou●s take heed . Deut. 7. Psal. 106. 35 , 36 , 37 , 38 , 39 , 40. Badmans Children that he had by this good wom●n . Nehem. 13. 24. How the ungodly Father and godly M●ther doe strive for the Children that God doth give them . 2 King. 17. The advantages that Children have , whose Parents are both godly . The disadvantages that the Children of ungodly Parent have . Job . 30. 8. A contest betwixt Mr. Badman and his wife . Ephes. 5. 28. With what weapons Badman did deal with his wife . Mr. Badmans heart discovered as to its enmity against the friends of his wife . Mark. ☜ ☜ New discourse of Mr. Badman . Mr. Badman plays a new prank . Mr. Badmans perfection . How Mr. Badman came to enjoy himself . 2 Chron. 28. 22. 1 King 21. 25. Gen. 13. 1● . Job . 21. 1● . * There are abundance like Mr. Badman . Pro. 24. 9. * He that would be bad is bad . Matt. 5. 29. Pro. 23. 7. Mat. 5. Rom. 7. 7. A bad heart makes a bad man. * 1 Sam. 24. 13. Mat. 7. 16 , 17 , 18. Mar. 7. 20 , 21 , 22 , 23. Mr. Badman had an art to break , and to get money that way . † How he managed things in order to his breaking . † He breaks . * Mr. Badmans suger words to his Creditors . * Badmans friend . What Mr. Badman propounds to his Creditors . They at last agree , and Mr. Badman gains by breaking , There is no plea for his dishonesty . An answer to two questions . 1. Qestion , Levit. 19. 13. The hainousnes● of this sin . 1. Thess. 4. 6. * fair warning . Colos. 3. 25. ● Fair warning again . He that designedly commits this sin is like the Devil . 2 Question . How those that are B●●ckrupts 〈◊〉 deal with their consciencies . Good advice . Rom. 12. 11. 1 Tim. 5. 8. Pro. 18. 9. * Good coun●●● again . How to find that thy decay came by the Judgement of God , or by thy miscarriage . Another question . Pro. 10. 3. 1 Pet. 5. 6. L●● . 3. 33. Good advice again . Deut. 32. 15. James 1. 9● 10. Consider four things . Job . 1. 2● . Chap. 2. 8. Psal. 49. 6. Jam. 2. 5. † Honest dealing with Creditors . Pro. 16. 33. Jer. 15. 10 , 11. Pro. 16. 7. A heavy blot upon Religion . * If Knaves will make profession their cloak to be vile , who can help it ? 1 Cor. 6. 8 , 9 , 10. 2 Tim. 3. 1 , 2 , 3 , 4 , 5. Matt. 18. 6 , 7 , 8. * Let such be 〈…〉 men . Jer. 17. 11. Ezek. 20. 38 , 39. 2 Cor. 7. 2. Mar. 10. 19. 1 Sam. 12. 3. Ver. 4. * A question . * An answer . 2 King. 4. 1 , 2. Hag. 1. 9. God does sometimes blow upon his own people . How they should doe at that time . Philip. 4. 12. Mo● of Mr. 〈…〉 dealing 〈…〉 and 〈◊〉 . Levit. 19. 35 , 36. Of Just weights and measures . Ezek. 45. 10. Pro. 20. 23. Chap. 11. 1. The evil of deceitful Ballances , Weights and Measures . Deut. 25. 13 , 14 , 15 , 16. The Old and New Law commands all men to be honest and upright in their weights and measures . Luke 6. 8● . Pat Scriptures for our purpose . Where false weights and measures are to be found . 1. With evil doers . Mic. 6. 12. 2. With the 〈◊〉 and Oppressors . Eos . 12. 7. 3. With such as would swallo● up the poor . Amos 8. 4 , 5 , 6 , 7. 4. With impure ones . M●● 6. 11. D●ut . 5. 27. How Mr. Badman did cheat , and hide his cheating . Good Weights and a bad Ballance a deep piece of Knavery . Mat. 23. A cloak of Religion to blind Mr. Ch●ats Knavery . * Some plead Custom to cheat . * Deut. 16. 20. They get nothing that e●●n and cheat . Mar. 9. Prov. 10. 3. Jer. 15. 13. Chap. 17. 3. Job 27. 17. Pro. 13. 22. More of Mr. Badmans Bad tricks . Amos 8. * Another art to cheat withall . Zeph. 1. 9. Servants , observe these words . Of Extortion . 1 Cor. 6. 9 , 10. Who are Extor●ioners . * Hucksters . Pro. 22. 16 , 22. Deut. 23. 19. Whether it be lawful for a man to make the best of his own . Proved in negative by 8 reasons * Good conscience must be used in selling . We must not 〈◊〉 a prey of our 〈…〉 . Nor of his Neighbours 〈◊〉 . Nor of his 〈…〉 . We must use good conscience in buying . Gen. 23. 8 , 9 , 1 Crhon . 21 , 22. 24. * Levit. 25. 14. Charity must be used in our dealings . 1 Cor. 16. 14. 1 Cor. 13. Ephes. 4. 25. There may be and is sin in trading . Matt. 7. 12. A man in trading must not offer violence to the Law of na●ure . Jo● . 37. 7. We must not abuse the 〈◊〉 we have in the knowledge of earthly things . 1 Cor. 10. 1● * An eye ● the glory ● God in all we should have . Colo. 3. 1● Acts. 24. 15 , 16. Levit. 25. 14. * Badman used to laugh at them that told him of his faults . 〈…〉 14 , 15. ●ap . 6. 25. 〈…〉 An answers . * Preparations to be a good dealer . ●ccle . 5. 10 , 11. 1 Tim. 6. 7 , 8 , 9. Ezek. 2. 13. Pro. 15. 17. Chap. 16. 8. 1 Sam. 2. 5. Pro. 5. 21. Job . 14. 17. Eccles. 5. 13 , 14 , 15. Prov. 2● 14. Am●● , 8. ● . * A Judgment of God. 2 King. 7. Pro. 11. 26. Isa. 58. 6 , 7 , 8. Philip. 4. 5. Mr Badman a very proud man. Of pride in ●eneral . Pro. 21. 24. Pride sticks clo●e to nature . Pro. 8. 13. Chap. 29. 23. Isa. 25. 11. Mal. 4. 1. Proud men do not love to b● called proud . Two sorts of pride . Pro. 16. 5 Ch●p . 21. 4. Eccle. ● . 8. Isa. ● . 17. 18 , 1● , 20 , 21 , 22. Wicked men do hate that word that reproves their vice . Signes of a proud man in general . Pro. 32. 13. Pro. 17. 19. Mar. 7. In particular . Psal. 1● . 2. Psal. 10. 4. Pro. 1● . 10. Psal. 11. 51. Ver. 122. Jer. 13. 17. Chap. 43. 2. Mal. 3. 15. * Of outward pride . 1 Tim. 2. 1. 1 Pet. 3. 3 , 4 , 5. Mr. Badman was not for having pride called pride . 〈…〉 Jer. ● . 3. 1 Tim. 2. 9. 1 Pet. 3. 1 , 2 , 3. Jer. 23. 15. * Ezra . 9. 2. Pride in profe●●ors a shame and stumbling-block to the world . ☞ Why pride is in such request . 1 Reason . Mar. 7. 22 , 23. Obad. 3. 1 Joh. 2. 16. 1 Pet. 3. 1 , 3 , 4 , 5. 3 Reason . 4 Reason . Isa. 6. 5 Reason . The evil effects of the sin of Pride . 1 Evil effect . 1 Tim. 3. 6. 2 Evil effect . Psal. 138. 9. ● Evil effect . ●a● . 4. 6. 4 Evil effect . Pro. 16. 25. 5 Evil effect . Pro. 11. 2. Prov. 16. 8. 6 Evil effect . 1 Tim. 3. 6. A general character of Mr. Badman . Psal. 36. 1. A brief relation of Mr. Badmans ways . Isa. 26. 10. Isa. 9. 13. Isa. 26. 11. Psal. 29. 5. Pro. 17. 6. Isa. 26. 10. Mr. Badmans judgment of the Scriptures . Good men Mr. Badmans lon● . Psal. 5● . 19. 20. Rom. 3. 7 , 8. Jer. 23. 10. When the wicked watch , Gods people should be wary . * Badman an angry , envious man. Pro. 14. 16. Eccle. 7. 9. Whence Envy flows . Pro. 27. 3 , 4. Envie the worst of the four . Gal. 5. 19 , 2 Pro. 14. 30. * Envy is the father and mother of a many wickednesses . Jam. 3. 14 , 15. Some of the births of Envy . Job . 5. 2. Matt. 27. 18. Mar. 15. 10. Acts. 7. 9. Isa. 11. 13. Acts 13. 14. * A rare thing . 〈◊〉 Mr. Badman under some trouble of mind . Mr. Badman brake his legg . * He swears . * He prays . It has no good effect upon him . How many sins do accompany drunkenness . A●ts 1● . 30 , 31 , 3● . Job 34. 24 , 25 , 26. * An open 〈◊〉 . pag. 41. Mr. Badman fallen sick . His conscience is wounded . * He cryes out in his sickness . * His Atheism will not help him now . A dreadful example of Gods anger . ☞ What Mr. Badman did more when he was sick . Great alteration made in Mr. Badman . The Town-talk of Mr. Badmans change . His wife is comforted . Mr. Badman recovers and returns to his old course . Ignorant physicians kill souls while they cure bodyes . Gen. 4. 12. 14. Exo. 9. 27. 1 Sam. 1● . ●4 . Matt. 27. 3 , 4 , 5. The true symptoms of conversion wanting in all Mr. Badmans sence of sin and desires of mercy . Exo. 19. 28. A●ts 8. 24. Luk. 16. 27 , 28. * O●sick-bed repentance , and that it is to be suspected . Hos. 7. 14 A sign of the desperateness of mans heart . Deut. 1. 34 , 35. Psal. 78. 34 , 35 , 36 , 37. * Mr. Badmans wi●●s h●art is broken . * Her Christian speech . Heb. 12. 22 , 23 , 24. Her talk to her friends . Psal. 〈◊〉 13. Her call to her husband . He diverts her discourse . Her speech to her children that were rude . Rev. 7. 16. Chap. 21. 3 , 4. * Her 〈◊〉 to her d●rling . Heb. 3. 14. Ephes. 5. 11. * Her death ☜ One of her children converted by her dying words . Mat. 23. Mr. Badmans base language . He marryes again , and how he got this last wife . What she was , and how they lived . Clarks Looking-Glass . Amo. 7. 16 , 17. * He is punished in his last wife for his bad carriages towards his first . † He is not at all the better . None did pity him for his sorrow , but ▪ looked upon it as a just reward . * Badman and this last wife part as poor as Howlets . Mr. Badmans sickness and diseases of which he died . * Badmans name stinks when he is dead . Pro. 10. 7. Th●t Mr. ●●dman dies 〈◊〉 is proved . 1 Proof that he died impenitent . Isa. 6. Ro. 11. * No sence of sin , no repentance , proved . Acts 2. Chap. 9. Chap. 16. Psal. 38. 18. 2 Sam. 12. Job 10. 2. Chap. 34. 32. Jer. 31. 18 , 19 , 20. Job 20. 11. P●ov . 5. 22. Matt. 25. Isa. 66. 21. Mar. 9. 44. * Every sight and sence of sin cannot produce repentance . 2 proof that he died impenitent . 1 King. 21. 17. 18 , 19 , 20 , 21. Psal. 41. 6. * How Badman carried it to good men when they came to visit him in his last sickness . Job . 21. 14. Jer. 2. 25. Zech. 7. 11 , 12. Acts. 〈◊〉 . 26 , 27. 3 Proof that he died impenitent . Acts 9. 11. Psal. 18. 41. Job 36. 13. Psal. 51. 1. Psal. 6 , 1 , 2 , 3 , 4. Psal. 38. 4 Proof that he died impenitent . Acts. 9. 26. 28. Psal. 119. 63. 2 Cor. ● . 17. Acts. 4. 32 , 33. Chap. 2. 44 , 45 , 46 , 47. * How Mr. Badman was w●en ●ear his End. † 〈…〉 * The opinion of the Ignoront about his manner of dying . * How we must judge whether men dye well or no. * When we may judge of a mans eternal state by the manner of his death . ☞ ☞ * 〈…〉 * Of dying in Despair . ☞ ☞ 〈…〉 Psal. 73. 4. Further discourse of Mr. Badmans death . He that after a sinfull life dies quietly , that is , without repentance , goes to Hell. 1 Proof . * Sick-bed repentance seldom good for any thing . Luke 13. 1 , 2 , 3 , 4 , 5 , 6 , 7. 2 Proof . * Peace in a sinfull st●te is a sign of damnation . Hos. 4. 17. 3 Proof . Joh. 12. 40. Luk. 16. 22. Rom. 2. 1 , 2 , 3 , 4 , 5. Acts 28. 26 , 27. 2 Pet. 2. 4 Proof . Psal. 73. 4 , 5 , 6. Job 8. 13 , 14. * A frivolous opinion . * When a wicked man dyes in 〈…〉 quietly , it is a Judgment of God upon his wi●●ed beholder . Ver. 6. Ver. 8. 9 , 10 , 11. Vers. 12. 〈◊〉 . 2. 17.